International Conference on Buddhism and Jainism in Early Historic Asia

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A study of Symbols of Jain Religion which captures the Spirit (According to some selected symbols in Indian Culture)
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Yasarathna, H.B.
A symbol represents an ideaor a thing. So when person is lost and needs to find a way, he or she looks for a sing to take the correct dicision. The path of spirituality also needs signs at the initial stage to guide the traveler further on. These symbols also create trust and faith within oneself. Jainism is full of these guiding lighthouses that act as a becone for the lost ships of one's life. Some of them are Ahimsa Wheel, and the Primary jain symbol Ashtamangal, Tirthankara emblems, Yakshas and Yakshinis, Bells, Lotus, Mirror, AumHrim, Pratiharya etc. So this research will be a parth to make aware of people about the symbols of Jain religionwich capture the spirit, in Indian culture. From Intra-Textual readings, website readings and discussions within resource persons research has got lot of data about this symbols of Jain Religion. When analyzing all these facts research found large number of myths and believes wich related to this symbols of Jain Religion. Each symbol has a deeper meaningwich combining with Indian tradition and Hindus life. Specially the Jain symbol is a congregation of various symbols. Each having a deeper meaning. This symbol was adopted by all sects of Jainism while commemoration the 2500th anniversary of the nirvana of Lord Mahavir. The middle contains the Earth. The upper part contains the heavenly a bodes of celestial beings. The vaised hand means "Stop". The world ahimsa in the centre of the wheel means non-violence. Like vise there is a big variation of Symbols which represents in Jain Religions. Each Tirthankara has a symbol of their own for their unique identification. AumHrim are the beej mantras widely used in Yantras, Jaap, meditation and pooja and Tirthakaras sit on the lotus when giving sermons. It is also a symbol to depict how to love unattached in the world. However people who werchip Jain Religion in India are believe those symbols are essential to bring prosperity, happiness and good fortune for both of their day today life and spiritual life. The research will be make more and more aware of people about this variation of symbols of Jain Religion wich capture the Spirit, in Indian tradition.
Jainism and Buddhism: Affinities that outweigh differences
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Tilakaratne, A.
The Pali canon, in particular, the Sutta and the Vinaya pitakas of the Pali canon, have many references to Jainism. Of the six religious teachers mentioned in the Samannaphala-sutta of the Digha-nikaya (the collection of the long discourses of the Buddha) as contemporaneous to the Buddha, Nigantha Nataputta, the Jain religious leader, figures prominently. The references to Jainism may be divided into three broad categories: (i) monastic life and Vinaya rules, (2) Jain philosophy, and (3) Jain religious practices. The references are basically of negative nature and critical. Consequently, a casual reader is apt to feel that the two religious traditions are quite different from each other. The rationale of the present paper is to suggest that this seeming incongruity is in fact not so, and that the affinities between the two traditions are many. Being two contemporary religions aiming at the very same communities of people of ‘the middle region’ (majjhima-desa) as their possible converts, it is no wonder that the two traditions highlighted their differences rather than their similarities. But today one is in a better position to view the traditions in a neutral manner and make a more accurate assessment. The material to be produced in support of this thesis and the thesis itself are not new. Although one cannot rule out the possibility discovering new evidence, the purpose of making this presentation in this meeting is to highlight the need for renewed ties between the two religious and academic communities for the sake of creating a less dogmatic and more humane society for future generations.
Problems in Combating Illicit Trafficking of Jaina & Buddhist Icons
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Kumar, S.V.
Thousands of artefacts have been stolen from cultural sites in India over the past 20 years with hardly any realistic action to curb the rampant destruction. The looting is on an industrial scale, wherein dealers and experts prowl the countryside researching and scouting for easy pickings, marking out sellable art – thus making the immoveable moveable and the priceless priced. Our research has shown that Jaina and Buddhist sites have been specifically and systematically targeted not only for their artistic beauty but mainly because they have hardly ever been studied let alone properly documented – thus giving a free hand to looters to peddle them in openly in auctions. India Pride Project is a grassroots effort to protect India’s cultural treasures by leveraging the power of social media – a small team of amateur activists have launched the largest crowd sourced Idol hunt. The results so far have surpassed all expectations: a growing database of missing treasures, dispersed artifacts and a team that data mines the archive to spot and pursue art theft – pushing for restitution using social media campaigns! We are restoring India’s pride, creating a strong deterrent against looting of its cultural treasures and spurring newfound enthusiasm amongst the villagers for learning, documenting and thereby defending their cultural heritage. The case studies will showcase successful seizures, restitutions, still open missing sculptures and work in progress cases awaiting assistance from academics – how our work has resulted in restitution of Buddhist and Jaina icons not only to India but also to Pakisthan, Cambodia, Thailand.
Etterment of Sick Monks (An exploration of theories in building construction accustomed in three ancient monastic hospitals ruins)
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Kulanatha, I.GP.R.
Ruins found in Buddhist Monastic hospitals in main three sites in Anuradhapura and Polonnaruwa Districts, excavated by Unesco Sri Lanka show two major structural base forms rectangular and quadrangular. They evidence that those buildings follow main Vasthu theories of structures built in many purposes. An open space enclosed by walls on all sides, irrespective of whether it has a roof is permissible for purpose of living if it has followed the rationale of controlling energies for beneficial effects of its dwellers. This rationale is based on space (place) time and the orientation with accounting the interaction of background geo-magnetic radiation with different architectural forms and their influence on ecological characteristics of surrounding living space of a man. The created structure and nature, thereby connect us to the earth and to the cosmic energies. Thus developing the spatial energies are influenced on the Human Body, Mind and Spirit. Aim of this study is to prove that hospital foundations show the ancient system of building theory has manipulated the energies beneficial for the users of building. Traditional building construction in Sri Lanka usually follows the ancestral guidelines whether they do not understand its scientific background. Contemporary studies on 'Vasthu' shows the effects of human health explained in modern terms. The left ruins of Mihinthale and Alahana Pirivena monastic hospital demonstrate the establishing five cosmic energies in the first step of structuring the building and those energies are manifested in fourth stage of world creation based on Indian philosophy. It was further observe that building could demonstrate the pyramidal effect in addition to the traditional Vasthu effects in curing the sick.
A Sacred Pilgrimage Centre - Adam Peak in Sri Lanka
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Jain, S.
Introduction: The most conspicuous mountain in Sri Lanka, 7352.8 ft. high is situated in 60 -48’-59” N and 800 -29’-58” E on the boundary of the central province and Sabaragamuwa ten miles (16 km.) North-East of Ratnapura. The sumit is small. According to the measurements made by lieut. Malcolm (the first European who ascended the Adam’s Peak); its area is 74’ x 24’ ft. The apex of the mountain is a rock, which stands in the middle of the enclosure about 6 to 8 ft above the ground level. On its top is the object of worship of the natives – the Sreepad. This is sacred impression as they imagine of the foot of Boodho, as He visited island. Buddhist Version: The peak is called as ‘Samana Kuta’ by Buddhist. As per traditional faith, Buddha on his last visit to Sri Lanka after propounding the doctrines at Kelaniya, “rising a loft into the air displayed the impression of his foot on the mountain Samana Kuta, he enjoyed the rest of noon day, departed for Dighavasi” (Mahavansa P7) Vedica or Hindu Version: In Sinhalese the mountain is called Sri Pad (sacred foot-Print) Lord Vishnus’ footprint are called as shree-pad. There is a legend that Vishnu rested here. slamic Version: The Prophet of Islam came to Sri Lanka during his life time; ascended the peak. In his memory, Islamic population visits the peak in Feb. month in middle ages. Christian Version: It is believed by the Christian that prophet Christ delivered his sermon from this peak. He visited Sri Lanka. So the peak is famous with the biblical name of Adam. There are many legends around the peak. Jain Version: The Jain saint Acharya Jinprabhasuri wrote in his book named “Vividhtirth Kalpa” that Jain tirthankar’s statue was erected at mountain going into sky near Ratnapur of Sri Lanka. So he arranged pilgrimage (about 10th century A.D.) to this peak. Today no one Jain statue or inscription found at the summit. It is presumed that it was dislocated or destroyed during the reign of King Vattagamini (1 st century A.D.). Mahavansa a great book of Buddhist faith narrates that he has destroyed various Jain idols, monuments, and archeological sites in Sri Lanka. However it is sure that this peak gives immense pleasure to any holy person at the top of summit without any religious shade from time immemorial.
Female Divinities – Mortal, Heroic & Mythical in Jaina Religion: Reference to Ancient Jaina Scriptures, Sculptures and Paintings
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Yegnaswamy, J.
Jainism is one of the ancient religions in India, traces its history through twenty four male monks called Jinas or Thirthankaras. In the early phase of Jainism, the women were strictly restricted in the religious sphere. However Mallinatha - a sole female mortal was an exception who transformed herself to the nineteenth Digambar Jaina Thirthankara. Only during the period of the final Thirthankara by name Vardhamana Mahavira (Circa 599-527 B.C.) the Jain community and its doctrines were expounded. Accordingly, women were admitted in the religious sphere as ‘laywomen’ (shravika) and ‘nuns’ (sadhavi) and some attained enlightenment (kevalagyana). Further to this, several mortal heroines (sati and mahasati) for their chastity are placed on the pedestal of divinity, and are worshipped in Jain religion. In terms of godly mother figures the mortal royal mother of Thirthankara Vardhamana Mahavira is measured as a significant divine mother. Besides this, Jains worship a number of female mythical deities, categorized as devi and yakshi/yakshini who as guardian deities (shasanadevi) of each Thirthankara assigned to protect them from the worldly attractions. The images of such tutelary deities (shasanadevis) are seen placed alongside the tangible images of Thirthankaras with whom they are venerated by Jains. Also, a number of female tutelary deities (shasanadevis and yakshinis) though are associated with the Thirthankaras, yet they hold an independent status of divine motherly figure (matrika) in Jaina religious pantheon. This paper brings an account on female divinities of mortal, heroic and mythical category in Jaina faith in terms of their origin, mythology, and iconography drawn from the scriptures, paintings and sculptures respectively. The visual examples presented in this paper are derived from ancient Jain religious temples and historical sites extant in varied regions in India.
Rule-Consequentialist Reading of Theravada Buddhist Ethics: Interpretative Issues
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Pannaloka Thero, Wadinagala
Teachings on Non -violence in Jainism
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Herath, H.M.O.
The term Non- violence is very popular in the present public debate because, people are struggling for non- violence all around the world. Non-violence is a term that most usually refers to an absence of aggression, violence or hostility. Though the world is struggling for non-violence based on various political theories it’s more related to spiritual. Lots of religious teachings have discussed about non-violence but Jainism is significant among them. Jainism, traditionally known as Jain Dharma, is an ancient Indian religion belonging to the Shramaṇa tradition. The central tenet is non-violence and respect towards all living beings. The three main principles of Jainism are Ahimsa (non-violence), Anekantavada (non-absolutism) and Aparigraha (non-possessiveness). The principle of Ahimsa (non-violence or non-injury) is the most fundamental and well-known aspect of Jainism. The everyday implementation of the principle of non-violence is more comprehensive than in other religions and is the hallmark for Jain identity. Jains believe in avoiding harm to others through thoughts (mana), speech (vachana), and actions (kaya). According to the Jain text, Purushartha Siddhyupaya, "killing any living being out of passions is hiṃsa (injury) and abstaining from such act is ahimsa (non-injury)". What is the position of non-violence in Jainism is the research problem and the major objective of this research is to examine the teachings on non violence in Jainism. This research has used only secondary data and data was collected using books, magazines and websites. Data analysis has been done qualitatively. According to the findings of the research Ahimsa, non-violence, has been the sheet-anchor of Jainism. Ahimsa is one of the basic virtues. Nowhere else in the other religious traditions has this basic virtue been so scientifically, scrupulously and thoroughly integrated with the main doctrine. Ja inism is the only tradition which has consistently allowed this tenet soak into the very essentials of its teachings and practices. This singular uncompromising emphasis on Ahimsa is the special and exclusive feature of Jainism. Jains extend the practice of nonviolence and kindness not only towards other humans but towards all living beings. After nonviolence towards humans, animals and insects, Jains make efforts not to injure plants any more than necessary.
Buddhist Art in Ancient Gandhara, an Appraisal of its Distinctive Features
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Aslam, N.; Bukhari, M.F.
The present research paper focuses on the Buddhist art of Gandhara. The main objectivee behind this has been to focus on the distinctive features of this art. Gandhara art was initiated under the powerful Kushan kingdom and this was its blossoming period. Thus the term Gandhara art applies to the Buddhist art and architecture that flourished in Gandhara region from the 1st century to the 5th century A.D. After the Mahaprinirvana of the Buddha, his followers started to worship him but they did not have any object for worship like stupas and Buddha images. Firstly, King Asoka built thousands stupas and viharas and during this time Buddhism was spread in Gandhara by Majjhantika. Gandhara received its share from the relics of the Buddha, and they erected stupas to enshrine the relics of the Buddha and the story of Buddhist art and architecture also started with that. Maurya state followed the Graeco-Bactrians kingdom. The Indo Greeks rulers arrived with new philosophical and cultural approaches giving new dimensions to the art of Gandhara. Subsequently, the Indo-Scythian and the Indo-Parthian set new trends in the local traditions. However, the Kushan rule proved more innovation in the field of art and architecture. It is in this regard that reign of Kanishka-I is considered the golden age of Gandhara art. During the reign of Kanishka, Buddhism took a new twist and developed into Mahayana Buddhism (the Great Vehicle). Mahayana Buddhism gave birth to the most tangible form of Gandhara art. In India, initially Buddhist sculptures were made in the form of symbols but Emperor Kanishka gave physical shape to the Buddha statue and the first Buddha figure was constructed in Gandhara. This was the most important contribution of Gandhara art in the depiction of the Buddha in human form. The main purpose of Gandhara art is the spread of Buddhism through the different sculptures carved in stone, stucco, terracotta bronze and even paintings. Gandhara art is first and foremost a religious Buddhist art. The events of the life of the Buddha starting from his mother dreaming up to his great demise are captured in these art works. Besides the sculptures exemplify the life of the Buddha, single statue or relief of him, either standing or seated were also erected. Gandhara art Sculpture is divided into three groups: Independent cult images of the Buddha and Bodhisattva, Non-Buddhist deities’ images, Relief panels. Gandhara sculptures are entirely connected with Buddhist iconography, though many of them manifest some western or classical influence and this Buddhist art is generally known as Graeco-Roman, Greco -Buddhist, Indo-Greek and Indo-Bactrian and Roman-Buddhist. The images of the Buddha resembled precisely to ‘Apollo’ the Greek god of beauty .The describing style is sophisticated and has stylish manners. The Buddha images are shown in many different poses such as abhayamudra, dhayanamudra, dharamacharkamudra and bhumisparsamudra. The images of the Buddha show some special signs or symbols. The most prominent among those that appear are ushnisha, urṇa and wheel. The main focus of the art was Buddha's life stories and individual images, his previous birth stories or jatakas. Bodhisattvas and Buddha. The theme of Gandhara art was the depiction of different concepts of Buddhism. Many aspects of Gandhara art have been studied but however this art misted up in obscurity. Even today many questions remain about the date of its rise and decline; the sources of its influences and causes of its destruction. All these issues are part of discussion of the present research study.
Yoga in śramaņa tradition
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Jain, N.K.
Vedic and Śramaņa these are two main trends in Indian culture. Śramaņic trends covers the two main religions Jainism and Buddhism. Both have much in common in their ethical outlook and moral fervor. Etymologically Śramana derives from ‘Śrama’ or ‘sama’ or ‘Śhama’. Literally ‘Śramana’ means who believe in dignity of strive (śrama), equality (sama) and peace (śama). The followers of ‘Jina’ are called Jainas as well as the followers of ‘Buddha’ are called Buddhists. ‘Yoga’ is a science of spiritual perfection. It has an important place in Indian culture. The presence of Yoga is available in whole religious, spiritual and philosophical thoughts as in a way of life. Jainism recognizes that ‘Jina’ or Tirthankara Risabh was a first Yogi. Mahaveer and Gaotam Buddha were also a great Yogi. There are very close relation between Jainism and Buddhism. They have influenced one another in many respects. Both religion evolved in the same spiritual culture. They use many of the same terms and follow many of the principles. They accept the ‘Karna’ is a great foe of the human being and is responsible for its degradation. Both systems recognize almost same method of Yoga. Both accept Yoga is the cause of Karmic bonds and given the name of Ᾱsrava. When the religious observances extremely sanctified by means of meditation etc. then Yoga is destroyer of Karmic bonds. In Buddhism all meditations are the cause of liberation but in Jainism last two are the cause of salvation. We can compare it’s from Vitarka, Vichar etc. of Yoga Darshana.28 It seem that the Vipashyna is a counterpart of Anupreksha. Like Vedic Yoga, Jainism and Buddhism do not accept the permanent power of God as the creator of the world. Entire Vedic- Yoga methods are based on devotion to God, while Jainism does recognize soul for meditation and meditation in Buddhism is based on Buddha. According to Buddhism soul is not permanent thing. Vedic and Jain recognize soul as a permanent thing. Notwithstanding it is, here. Worthwhile to say in respect of Yoga that Jainism, Buddhism and Hinduism have influenced one another.
Buddhism and Brahmanism in the Dvāravatī Period of Thailand: Interpreting Epigraphy, Sculptures and Architecture
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Saradum, N.
Dvāravatī is the earliest period of Thailand that can be found its trace by the remaining evidence dated around the 6th -12th centuries CE. With regard to the evidence of epigraphy, sculptures and architecture of the Dvāravatī, its sovereign state could have been a kingdom. The centre of this kingdom could have been located at central Thailand around Nakhon Pathom province. Its political and artistic traditions could have influenced other ancient cities by a loosely maṇḍala system. Most evidence indicates that Theravāda Buddhism was the main belief of its people. However, Mahāyāna Buddhism and Brahmanism could have also influenced the Dvāravatī tradition. Particularly, the Brahman evidence suggests that it was significant as a royal insignia. Dvāravatī kings could have supported both Buddhism and Brahmanism. These two religions could have influenced the Dvāravatī society in the different functions. Therefore, this article will clarify the propagation of Buddhism and Brahmanism in the earliest period of Thailand as comparative studies with regard to the analysis of epigraphy, sculptures and architecture of the Dvāravatī period. The Dvāravatī remaining evidence and other relevant sources will be used as references in this research.
Interpreting Jainisim in Sri Lanka
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Dwivedi, S.K.
The cultural relations of India and Sri Lanka has been very important through the ages. Not only religion, but all the spheres of culture are similar in both the countries. The amazing caves, temples and Dagobas of Sri Lanka are the witness of mutual exchange of cultural traits between these two countries. They prove Sri Lanka to be the safest heaven and a stable just as a magnificent mansion for Jainism and Buddhism, both. During chola period, the cross section of society from South India, particularly Tamilnadu travelled and even migrated to simhala Dvipa and brought both the countries under laurels. Jainism existed in Sri Lanka (Simhala Dvipa) before Christian era. It is evident in the Mahavamsa, that the king Pandukamaya built a temple and a monastery for two Jain monks at his capital Anuradhapur in about 4th century B.C. It is also said that these edifices were intact constantly upto the reign of 21 Kings, which were later converted into Buddhist Sangharam. Scholars are of opinion that the temple and monastrey existed during the reign of king Vattagamini (90 B.C.-38 B.C.) It is mentioned in Mahavamsa that the Jain Shravakas were residing at Anuradhapur in about 420 B.C. when it was established as a royal city. Some of the Jain monks visited simhala Dvipa to propagate Jainism time and again. Jain monk Yashkirtti was one of them. According to Jain literature, King Bharat, the son of Tirthankar Rishabhanath, occupied simhala Dvipa and developed the Jain ideology overthere. Buddhist text Mahavasa mentions that Mauryan king Smprati was very much interested in propagating Jainsim in simhala Dvipa and also sent a delegatnion of some Jain monks over seas. The Jain Tirthankar Rishabhanath Sumatinath and Bharat chakravartti had been associated with Sri Lanka. The places like Sigiria, Abhayagiri, Srigiri Anuradhpur etc. were the cradle of Jainisim in Sri Lanka.
A study based on the Buddhist teachings towards Conflict Resolution in the Society
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Peiris, M.J.D.
There are numerous conflicts have occurred in the world. These conflicts are different in terms of the nature of it, mainly religious, ethnic, indigenous conflicts etc. Establishing a peaceful society is the most burning issue in the present world scenario. In this dispensation, Buddhist teaching provides sustaining and preserving the world peace. The foundation of peace and security can strengthened within the framework ofBuddhism, which is typically tolerant anddiverse. The Buddha introduced a righteous way of life for human beings to follow after having himself experienced the weakness and strength of human mentality. Therefore this research is based on Buddha’s teachings which address the concept of Conflict Resolution. The main objective of this study is to identify the basic Buddhist teachings which may assist to create co- existence instead of triggering to violence. Secondary data was used such as books, journals and Buddhist magazines to conduct this research. The study problem is to ascertain as to how the noble principles of the Buddhist teachings has been active in its efforts to combat systematic violence, prejudice and hatred through non- violent means of conflict resolution. Qualitative data were presented through the summary of the results when necessary. Finally it could be concluded as Buddhism has some particularly rich resources for deployment in dissolving conflict. According to Buddhism, the roots of all unwholesome actions such as greed, hatred and delusion are viewed at the root of human conflicts. In relation to peaceful dispute resolution Buddhist teaching explores every possibility to resolve disputes without resort to violence. On the basis of above discussion it could be emphasized that the widespread conflict in the society (world) can be resolved through Buddhist teachings for personal regeneration and also highly applicable on the path to social regeneration.
Difference between the Tirthankaras and Buddha Sculptures
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Rawat, B.; Misra, S.
In Ancient India there were two types of thoughts namely Yogavadi and Bhogavadi. Under Yogavadi thought the Sramana culture also used to come who believe in yoga as well as effort. There is the description of Sramanas in the Rigveda also. In Vedic literature they have been referred to as Vatrashanaha Muni. Words like Shishnadeva and Nagnahoo are found in Vedic Literature which strengthens the Yogavadi thought. Leaving the name disparity apart, it is clear that the Jaina religion was present during Vedic period also because the above facts points towards the Thirthankaras. Jaina religion is one of the ancient religions of India. This religion in the form of self-philosophy has remained from the time since there is the description of the trend of self-conquest in Jina and Jainism. Probably in this period the people recognised this religion as Jainism and the previous preachers as Jinas. Jaina religion moves around these twenty-four Tirthankars who forms the base pillars of this religion. Like this the other religion associated with Yogavadi thought is Buddhism, the propagator of which was Gautam Buddha. Sixth century B.C. was the period of great religious movement. During this period there was the emergence of Gautama Buddha along with the twenty-fourth Tirthankara Mahavira. It was through his pious efforts that this religion was propagated far and wide across the border in other words, this religion spread all over the world. In the later periods the sculptures of twenty- four Tirthankars and Buddha (the propagator of Buddhism), were made in abundance. Study about material used, period, gesture, posture, asanas, area, ensign (lanchhana) physical form, auspicious marks etc. for the construction of these sculptures discriminating each of them forms the subject matter of this proposed research paper.
Does Jainism Reject Mental-actions? - A Comparative Study on the Uttarādhyayana-sūya and the Upāli-sutta of the MN
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Kumara, V.
A sentient being, as Buddhism defines, is formed with both mind and body. However, certain sutta-s and the Dhammapada explain that the Dhammas (actions?) [sometimes, a being (loko)] are led by the mind. Besides, the Upāli-sutta of the MN also teaches that the mind is the leading door among three-doors [kāya, vacī and mano]. As the same source unfolds the Nātaputta’s teachings, the bodily restrain becomes crucial among the three restrains. In this respect, the well-established view of the three-restrains introduced by Mahāvīra was physical body-centered. Nonetheless, the Uttarādhyayana-sūya, a text of four mūla texts in Jain [setambara] canonical literature describes that Jainism accepts all three sorts of actions; mind, speech and body under the “guptī-s.” A group of verses in chapter 24 of the Uttarādhyayana-sūya clearly explains how the mind leads to the Kamma-s. According to the above references, the present understanding on the Kamma taught in Jainism is based on the Upāli-suttahas to be re-discussed. This paper aims to examine what view to be admitted and where the historical or modern scholars have made mistakes in understanding the Kamma in Jainism with reference to the Pali Canon. Also, my study will focus on inquiring the stance of the Upāli sutta and its dependability regarding the existed viewpoints.
Survival and continuity of folk culture amidst Jain remains in Purulia district of West Bengal (India)
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Bajpai, L.M.
The paper is an attempt to highlight the survival of folk traditions, rites, rituals and festivals amidst the many Jain historical remains in Purulia district of West Bengal (India). The region saw an important assimilation of ideas across last two thousand years- resulting in the survival of many Jain icons (Tirthankara idols in blackstone). However, this very essence of survival also highlights an assimilation of religious thought processes- giving rise to a distinctive individuality in present times. This identity in turn has provided a platform for the survival of a unique folk identity- which also has helped to retain a significant aspect of the historicity of the region. Innumerable Jain icons of Tirthankaras (dating variously between 5th-9thcentury CE) are worshipped variously as folk deities (including both male and female) with varied names. Each one of them- holds a special place amidst the village it is situated within (or the nearby villages) and are revered by the people as most are also considered as the gramdevata (presiding village deity). Sometimes these festivals, rites and rituals of the deities also attract people from outside the district of Purulia as well. With very less work of a continuous documentation in the region- the historicity of these idols are difficult to be traced across a continued historical path, however, the cultural identities and other ethnographic studies of the region highlights significant information about the survival of these Jain remains. Based on an extensive ethnoarchaeological study of the region- this paper attempts to highlight this pattern of survival in present times that reflects a unique assimilation of thought processes.
A Study about Leo Tolestoy’s Awareness and Influence on Buddhism
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Dabare, P.D.C.
Leo Tolestoy (1829-1910) the revolutionary writer in the 19th century Russia, who was focused on Russian Orthodox Church in Tzar Kingdom in his young age that he was aggressive against the church. Tolestoy was also interested in religious studies, read books on other religions as well as Buddhism. Martin Wickramasinghe, pointed out that some of Tolestoy’s narratives have similarities with Sinhala Buddhist stories also. Most of the people who are interested in Tolestoy’s literary work had not identified that theme exactly. The research problem of this study is whether Tolestoy was truly aware of Buddhism or not. Methodology of this study is based on intra-textual reading. Selected Buddhist stories, Tolestoy’s selected narratives and other essays related to Buddhism were primary sources for this study. Secondary sources were literature books and critical essays of Sinhala critics. According to those sources, we understood the fact that Tolestoy was interested in Buddhism because he had been writing a booklet named “Lord Buddha and His lessons” in his maturity. In 1905, he had searched about the concept of Paspau in Buddhism, written articles and given his best contribution to motivate G.A.Buanshe to distribute a book regarding Lord Buddha. He shared ideas with Mahathma Gandhi, improved his knowledge of Buddhism. We can identify the similarities in the structures and the characters of Jataka Stories and Anna Karenina (1873). His article about killing animals in a bull yard recalls “The story of Chunda Huuru Vedda” in Saddaramarathnavaliya because of the exact words. In Tolestoy’s last stages of life he ran away from the house. Some critics says that the incident is similar to Lord Buddha’s renunciation (Abinishkramanaya). The conclusion is Tolestoy was aware of Buddhism.
A Study on Feminist Ideas of Jainism
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Rupasinghe, S.
The concept of feminism springs as a wave of philosophy cum a socio political movement in the 19th century and its breeding ground was Europe. Its ultimate aim can be phrased as an aggressive attempt to concretize for women equal opportunities in the matrix of social and economic aspects. The aggression rises against male dominance and imposes later an overall and inevitable influence on the later socio, cultural, political and educational spheres. As feminism thus proceeds as a socio movement it soon reaches as an educational movement into the premises of universities and higher learning institutes. The enlightened women opened their eyes to a bold truth i.e. that society hitherto has been seen through the eyes of men only. This trend went on to beget a new tendency i.e. to begin to view philosophy and religion from the feminist angle.The optimistic picture of the woman in India went into hiding with passing time and its ultimate visage was the Sathi ceremony by which widows were killed. As its opposites, this proposed research wishes to study on feminist thoughts in early Jain philosophy. This study is carried out with the aid of texts as its methodology. Jain female clergy had preceded Buddhist female clergy. It is said that in the Swethambara Jain sect, 4000 males and 36000 females were ordained. The females ordained in Jain sect were twice the number of males. Among the 24 Jain Theerthakaravara, there was a woman named Malli and she was the 19th of them. She was the chief cause of protest around the stand that women cannot achieve salvation.
An Analytical Study of the Concept of Soul Theory in Jainism
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Sobitha Thero, Karapikkada; Wanarathana Thero, Wanarathana; Sumangala Thero, Pahiyangala
In the philosophy of eastern thinking, Jainism is subjected to comprehensive discussion and analysis. It is possible to find out a lot of factors on Jainism from the early Buddhist tenants as well as other religious teachings. Jainism is of several principle teachings: Extreme Non-violence, Theory of Karma, Soul theory and Theory of Syād are some of the prominent teachings in Jainism. The world annotation has been done in Jainism by means of the spiritualism which was analyzed under the soul theory. They emphasize two entities which are regarded by way of the fundamental elements in Vēda, Upanisad and Sānkya philosophy, consisted not only of permanent characteristics but also impermanent characteristics. Obviously, Jainism goes beyond the meaning of Sath which was taught by the other philosophies. Jainism mentions by learning Sath that it is capable to see the permanence and impermanence at the same time: Uppāda vya dhravya yukthan sath. According to Jainism, there are nine divisions of Sath (existence) in the universe. Among these nine, Jīva (spirit) means soul theory. According to Jainism, the concept of soul is of two fold as Jīva (spirit) and Ajīva (non-spirit). Here, the teaching of Ajīva is divided into two parts as Rūpa (form) and Arūpa (formless). In this context Rūpa means person. The sky, Time, Elements, Fruit and Permanency are regarded as Arūpa. The meaning of Jīva was similar to the teachings of Prāna and Āthma which ware taught by other religions. Jainism proclaims volitional action as the fundamental characteristic of Jīva: cetanā lakshane jīvak. The volitional action, which is existed in spirit, affects to make an inequality among the beings as low and high. According to the Jainism, beings who belong to the lowest level are living on the earth, water, and vegetation. In this manner, Jainism is not based on Sathkāryavāda or Sathkāyavāda in relation to the Jīva. Therefore the firm objective of this paper is to make an analytical discussion regarding the Jain stand point on the soul theory.
Ahimsa: A conceptual tenet distinguishing Jainism and Buddhism from other religious orders
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Jain, S.
‘Ahimsa’ or non-violence, as a distinct tenet, forms the pivotal conceptual foundation of various religious thoughts in the Asian societies. In some religious orders, such as Jainism and Buddhism this postulate has been institutionalized to form their bedrock. This paper is essentially divided into two parts; the first is a descriptive narration of this tenet of Ahimsa in the contemporary religious thoughts in early history of Asia while the second seeks to revisit the historic events recorded in the different religious orders to bring to fore the extent to which this tenet was worked out in practice in those societies. On a larger perspective, during the relevant period of inquiry, the paper reveals convergence of various religious thoughts on the relevance and adoption of Ahimsa as a religious practice but simultaneously also distinguishes these very same religions in so far as its practical adoption and the daily chores of their followers. Ancient religious texts / epics, in so far as these can be treated as mirrors of the practices adopted by the contemporary societies, reveal to a significant extent the levels to which Ahimsa was practices in a way of life. The paper seeks to trace these and other aspects to reveal the significance of this essential tenet which distinguishes the Jain and Buddhist philosophies from other prevailing religious orders during the period of inquiry. On a larger level, the paper seeks to establish a rationale behind the existing religious and possibly social practices of those following these religious orders.