International Conference on Buddhism and Jainism in Early Historic Asia

Permanent URI for this collectionhttp://repository.kln.ac.lk/handle/123456789/16586

Browse

Now showing 1 - 20 of 45

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.
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.
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.
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.
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.
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
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.
The Role of the Bhikkus in Ancient Sri Lanka and Bhikkhu Katikavat in Inscriptions
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Ranasinghe, S.K.
Some stone inscriptions of the late Anuradhapura period have been categorized as codes of disciplinary rules for the perpetuation of the Buddha Sasana. The kings, in order to protect the Buddha Sasana worked for the purification of the order of the monks when it was beset by corrupt practices. The documentation of regulation of the Buddhist Order by the kings in the form of the rock edicts continued up to the late Anuradhapura period as Kathika, which later came to be known as Kathikawathas. With the formal introduction of Buddhism to the island in the 3rd century B.C. by the mission led by Arahat Mahinda, the Sangha was established in a more organized manner. What we witnessed after that was the rapid expansion of the Sangha with overt royal patronage. The rapid expansion and institutionalization of the sangha created the need, from time to time, to protect it from deviations, disorders and interpretations. As a result, the enactment of disciplinary rules (Patimokkha) for the sangha took place to address the need of the day. In this process, the conventions reached for the protection and progress of the sangha are identified as Bhikkhu Katikavat. This research is meant to analyze the content of this Bhikkhu Katikavat as depicted in inscriptions of the period from the 8th to the 15th centuries AD. The Bhikkhu Katikavat, as depicted in both the archaeological and the literary sources, can be categorized into two branches: the Sasana Katikavat and the Vihara Katikavat. The content of the Katikavatas will be analyzed in comparison with the relevant sections of the Vinaya Pitaka. Under the impact of a variety of economic, political, social and environmental forces, the Bhikkhus, collectively as an order and also individually, underwent a marked transformation in relation to the attitude and moral behavior in the latter part of the Anuradhapura period. In this context it became necessary to have an agreement between the political leadership (the King) and the sangha to develop conventions to maintain the disciplinary code and the monastic life that was expected from the Bhikkhus. The research, by analyzing the content of these agreements reached between the Sangha and the political leadership traces the impact of the Katikavat on the Bhikkhu order. At the same time it will pay attention to the internal situation of the Bhikkhu order and how the Katikavatas addressed these issues.
Jainism and Human –Animal relationship
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Bandyopadhyay, N.
Ancient attitudes related to human -animal relationship and ethics centred not only on human economics but also care for, obligation, non-violence, showing kindness for animals. Eastern religions,(Hinduism, Buddhism and Jainism) having a belief system of returning of ancestors in animal form during eternal life cycle, therefore, animals are respectable. Human-animal relationship are considered in two way Ahinsa(non-injury)and reincarnation of all living beings. Abrahminic religions tend to see men as the guardians of the creation(Anthropocentric)whereas Eastern religion man is much less central than Abrahminic monotheism. All living soul leads to Moksha as they are essentially equal (Bio centric view) in living world made up of living and nonliving (Eco centric view).Belief lies on interconnectedness in Jainism. In Jainism seven objects of knowledge are Jiva (living soul), Ajiva (Non living), Ashrava (inflow of mater into soul), Bandha (bondage),Samvara (the checking of the inflow), Nirjara (The removal of matter from the soul)and Moksha (freedom).Principle of Jainism is that all living beings in the Universe are conscious entities. Jaina view of ‘’Ahimsa ‘’is different from Buddhist version or Advaita-vedantin version of Ahimsa .Anekantabad provides unique ontological basis for the practice of Ahimsa .Not to harm anybody with intention of harming. Arguments concerning the legal representation of Non-Human Animals, Animal rights ,Animal ethics, Philosophy of vegetarianism, Human rights are placed in this paper and moral status of animal can be drawn determining morality in the context of Animal ethics.
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.
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.
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.
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.
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.
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.
A conceptual assimilation between Ayurveda and Buddhist Theories
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Kulasinghe, W.B.W.; Kulanatha, I.G.P.R.
"Vedana"is a kind of feeling experiencing may possiblyin good or bad and not eternal same as the world.Uprooting "vedana" exclusively has elaborated by Lord Buddhism rather than any profounder of any tradition. Ayurveda reasoning for all kind ofpain is intellectual blasphemy as a single cause in comparatively with Buddhist theories where saying that the untamed main three windows mind,body and the word (Sitha,Kaya,Vachanaya) causing for its origin.Also it is a bodily signal of a disease represents through aggravated doshaVata. Aim of this research is to compare and analyze the facts related to the term Vedana in Budhdhismwith exploring themultiple meaning of the term. Secondly to reveal hypothetically established matters in Buddhism for curing all kinds of vedana. Finally to establish the theories those compatible in both the traditions in the aspect of enlighten the context of vedana or suffering the being in the path of its elimination. Research carried out through scanning for relevant chapters of main three treaties of Ayurveda and enormously insutra and AbhidhammaPitaka in Thripitaka discussingwithscholarly monks. The significance of finding was the term "Dukkha" used in Ayurveda in general to elaborate disease condition. The term Vedanahas used in the chapter ofKathidhapurusheeyaSharira,DukkhainPurusha (soul) explained in multiple meanings. Basically vedanaor pain is considered in a single sense of unpleasant experience. Ayurveda considers vedanais a sense of a signal comes throughthe mind or the body and in Buddhist theory it is a pain or a pleasure subjected with the tolerance and also depended with the advancement of own mind. Ayurveda and Buddhist explanation in a single sense ofvedanaof a being expresses the level of awareness based practice of mind and relieving the pain even dependent with the development of the mind towards the understanding the reality of the world.
Heritage Value of Ancient Jain Caves and Monasteries around Vaigai River of Madurai Region
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Jain, S.A.
The recent excavation at Keeladi village on the Bank of Vaigai River in Madurai conducted by ASI has claimed that the settlement unearthed is more than 3000 years old as the archaeological evidences found are similar to the Harappan civilisation. This paper is based on a study of the Ancient Jain Caves and Monasteries around Vaigai River of Madurai region, the historical and natural setting, the heritage value, the present status of sites and threats in conserving the invaluable heritage which has a continous and long history since 5th Century BCE. The study is conducted by site visits to the archaeological sites exploring the archaeological, epigraphical evidences and literature study. The areas of study include the cluster of sacred hills and pilgimage sites namely Samanarmalai, Nagamalai, Pasumalai, Yanaimalai and Perulmal malai.