International Conference on Buddhism and Jainism in Early Historic Asia

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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.
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.
Antiquity, Continuity and Development of Civilization and Culture in Bharat & Sri Lanka
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Sethi, B.L.
The discovery of the Indus Civilization seems to have thrown a new light on the antiquity of Jainism. The time assigned by the scholars to this culture is 3000 B. C. on the archaeological evidence and on the evidence of the relations with the cultures of the other countries. The religion of the Indus culture seems to be quite different from the religion of the Aryans in the Vedic period. At Mohenjodaro and Harappa, iconism was apparent everywhere. But it is extremely doubtful whether images were generally worshipped in the ancient Vedic times. In the Rig-Veda and the other Vedas, worship of Agni, Sun, Varuna and various other deities can be seen. But they were worshipped in the abstract form as manifestations of a divine power. Many passages where the deities of the Rig-Veda are spoken of as possessed of bodily attributes are available. R. G. VIII 175 speaks of the limbs and sides of Indra and prays Indra to taste honey with his tongue. These images have been described by Marshal as the proto-type of Siva. But with due difference to the illustrious scholar, an argument can be hazarded that the word Siva meaning the auspicious occurs as an epithet of Rudra in the Rigveda, Yajur Veda and Atharva Veda. It is only Rudra and not Siva who is praised in all hymns. He is represented in these hymns as a malevolent deity causing death and disease among men and the cattle. The physical description of Rudra is found in a number of hymns in great detail.
Buddha and Jaina Dhamma for Peace and Harmony
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Dissanayake, D.
For us to bring peace and harmony to the world, first of all we must get rid of the terms like Buddhism and Jainism. We could trace back the "isms" to Max Weber who tried to label the Dhamma as "heterodox Hinduism" after creating "Hinduism", to pull down the entire Eastern Dhamma to the level of their own revealed "religions". First, let us get rid of the concept of "religion" as given to us by the West. In early historic Asia, there could not have been any "religions" as we know them today. There could have been individual beliefs, and also group participations in rites and rituals, but probably with no labels. The common people would not have been labeled as Buddhists or Jains or even Hindus. Even the ruling elites, or officials, would not have identified themselves as belonging to one particular practice. We find it very clearly in the life and legend of Ashoka. Let us try to convince all human beings of all faiths, that our Dhamma, Buddhist, Jain or Hindu, is a universal truth, which can be accepted by all, without denying or even compromising their own faith and practice. Let us forget all labels, but try to understand the universal truth found in Buddha and Jain Dhamma and thus bring peace and harmony to all life on earth, irrespective of their faith.
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.
Buddhism and Peace
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Saravanakumar, S.
Buddhism teaches that whether we have global peace or global war is up to us at every moment. The situation is not hopeless and out of our hands. If we don't do anything, who will? Peace or war is our decision. The fundamental goal of Buddhism is peace, not only peace in this world but peace in all worlds. The Buddha taught that the first step on the path to peace is understanding the causality of peace. When we understand what causes peace, we know where to direct our efforts. No matter how vigorously we stir a boiling pot of soup on a fire, the soup will not cool. When we remove the pot from the fire, it will cool on its own, and our stirring will hasten the process. Stirring causes the soup to cool, but only if we first remove the soup from the fire. In other words, we can take many actions in our quest for peace that may be helpful. But if we do not first address the fundamental issues, all other actions will come to naught. The Buddha taught that peaceful minds lead to peaceful speech and peaceful actions. If the minds of living beings are at peace, the world will be at peace. Who has a mind at peace, you say? The overwhelming majority of us live in the midst of mental maelstroms that subside only for brief and treasured moments. We could probably count on the fingers of both hands the number of those rare, holy persons whose minds are truly, permanently at peace. If we wait for all beings in the world to become sages, what chance is there of a peaceful world for us? Even if our minds are not completely peaceful, is there any possibility of reducing the levels of violence in the world and of successfully abating the winds of war? To answer these questions, let us look first at the Buddha's vision of the world, including the causality of its operations. Then, in that context, we can trace the causes of war. When the causes are identified, the Buddha's suggestions for dealing with them and eliminating them can be discussed. Finally, having developed a Buddhist theoretical framework for understanding the nature of the problem and its solution, we can try to apply the basic principles in searching for concrete applications that we can actually put into practice in our own daily lives. Classified as one of the largest religions in the world, Buddhism is heavily concentrated in the Indian subcontinent. Buddhism is seen as a religion that leads more to spiritualism rather than religious teachings. Founded b y Buddha, one must achieve their own spiritual awakening, or nirvana, through meditation and ethical living. Most Buddhists spend a large portion of their time in self-reflection or meditation as a way to liberate themselves from perceptions of inadequacy. One must reflect on the actual consciousness of being in order to liberate them into nirvana. Through human desires, Buddhists believe that suffering is an imperative part of life’s existence. Due to the temporary time spent in human life, suffering is inevitable whether from the beginning or to the end of one’s life. Buddhists have developed a way to end that suffering by following the teaching of the Four Noble Truths. The four dukkho, or sufferings, undertaken in one’s life consist of suffering from the beginning or understanding that suffering exists, craving to be or not to be part of the intimate world, removing all suffering from one’s life and finally the actual cessation of the suffering from one’s life. Many things can cause suffering in one’s life from physical and mental, people and situation or the feeling of inadequacy. Buddhists also follow an eightfold path of wisdom (views, intention, knowledge and liberation), ethical conduct (speech, action and livelihood) and concentration (effort, mindfulness and concentration). All of these paths can be achieved together or individually depending on the individual. Buddhists are deemed to be peaceful while trying to maintain all ethical conduct in order to achieve their spiritual nirvana. Being in the right mind and choosing the right actions and conducts allow a better moral upbringing in order to not bring corruption or harm to themselves or to others. For many, this is seen more so as a philosophy of spirituality than of a religion as the teachings are specific to goodwill over teachings from a deity. Followers of the Buddha ask their bodhisattvas or highly awakened beings for protection and blessings as a sign of reverence and respect over that of worship. Buddhists do not worship any deities nor the Buddha, but rather pray and worship for their own inner peace. Sects of Buddhism exist throughout Southeastern Asia, but one thing remains in stone for all the followers of Buddhist teachings: one needs to spend their time working on spiritual nirvana as a way to remain whole.
Buddhist and Jain Councils
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Jain, S.
Introduction: It is well known that Goutam Buddha and Lord Mahaveera preached their thoughts for public up-gradation throughout their life. Both never take a pen in hand for their teachings as Guru Nanak a founder of Sikhism done at Guru Grantha Sahib. The ancient literature of Jainism and Buddhism got written shape after their masters “Nibban’ (Nirvan). Buddhist Councils: The Buddha’s ‘parinibban’ was a critical moment for the Dhamma and its followers. How the Buddha’s teachings could be preserved for future, was a problem for his prominent disciples. Some disciples like Subhadda, felt that, with the death of Buddha they could interpret the Dhamma according to their own wishes. This attitude was strongly opposed by the other disciples who were more loyal to teachings of Buddha as they understood. To settle the oral conflict first council. i.e. ‘sangitee’ was called at Rajagaha near the Sataparni Cave under the presidency of Mahākassapa commencing from second month of the Vessava season i.e. in the fourth month after the Buddha’s death. The first script of Vinaypiaka is written at Alu Vihara in Matale District of Sri Lanka. So on the second, third, fourth councils were held as and when required by ‘Sangh’. Its’ reliability probably is checked by foreign experts with available literature in Tibet, China, Burma, Thailand, etc. It will have to explain elaborately for comparative study of both religions in Sri Lanka and India. Jain Councils: According to Jain cannons Indrabhuti Goutama Ganadhar who is main interpreter of Lord Mahavira’s “Vani” has obtained ‘Kevalgyan’ within twelve hours of death of his master. So the knowledge obtained through Mahavir and understood by him is spreaded orally by Ganadhar have a same power. He delivered that knowledge to his disciples and afterword further generation to generation smoothly. After 12 years of famine, the group of 12,000 ascetics who went to South India under the leadership of Bhadrabahu, sticks to original rules of behavior. Another group under the leadership of Sthulbhadra who had gone to Nepal and some remained in local area got conflict of thoughts. So the first council was held under the chairmanship of Sthulbhadra at Patliputra in 387 B.C.E. i.e. about 140 years after the Nibban of Mahavir, to mitigate or avoid the division of disciples. Such councils were held as an when required. But the history has taken cognizance of three main councils. The last third council under the chairmanship of Devardhagani Kshamashraman at vallabhi in 453 A.D.E. i.e. about 1563 years after the death of Mahavir. The study of these councils and effects of councils on both religions will propagate mutual understanding to obtain global peace.
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.
The Buddhist Heritage Related to Sigiriya Revealed Through Archaeological Factors
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Madhumali, A.K.R.; Buddikasiri, P.R.A.
Archaeology can be simply defined as the study of mankind's history through scientific observation of material evidence. Many of the archaeological evidence from the ancient era of Sri Lanka can be described to be of creations that had Buddhist background. The purpose of this research will be to investigate Buddhist heritage by analyzing data found from the world heritage site “Sigiriya”. The methodology of this research will take material factors, considered to be archaeological evidence, and scriptures, into the preliminary investigation. Built to function as a fortress and palace, most attention to Sigiriya is directed towards the creations that took place during king Kashayapa’s reign during the 5th century A.D. These factors contributed greatly to wars Sigiriya becoming a world heritage site. However, before and after the period of Kashayapa, much development of Buddhism has not taken place in and around d this area. Scripture carved into cave walls and other literature found in caves prove that this site contains cave monasteries are connected with one of the most important events if Buddhism in Sri Lanka, the arrival of Buddhism known “Mahindagamanaya”. Furthermore, many post-Kashyapa religious buildings such as the“Bodhigaraya”, “Cave monasteries”, “Stupa”can be found here. The frescoes can be recognized as a place in Sigiriya where much focus has turned. The female figures, among these frescoes, has been the centre of much discussion. But the imagery found near the"Asana” cave shows that there were indeed a Buddhist influence as well. A picture of a monk can be clearly identified here. According to these data, we can unravel information the Buddhist nature and the inception of such an environment through the identification of our Archaeology can be simply defined as the study of mankind's history through scientific observation of material evidence. Many of the archaeological evidence from the ancient era of Sri Lanka can be described to be of creations that had Buddhist background. The purpose of this research will be to investigate Buddhist heritage by analyzing data found from the world heritage site “Sigiriya”. The methodology of this research will take material factors, considered to be archaeological evidence, and scriptures, into the preliminary investigation. Built to function as a fortress and palace, most attention to Sigiriya is directed towards the creations that took place during king Kashayapa’s reign during the 5th century A.D. These factors contributed greatly to wars Sigiriya becoming a world heritage site. However, before and after the period of Kashayapa, much development of Buddhism has not taken place in and around d this area. Scripture carved into cave walls and other literature found in caves prove that this site contains cave monasteries are connected with one of the most important events if Buddhism in Sri Lanka, the arrival of Buddhism known “Mahindagamanaya”. Furthermore, many post-Kashyapa religious buildings such as the“Bodhigaraya”, “Cave monasteries”, “Stupa”can be found here. The frescoes can be recognized as a place in Sigiriya where much focus has turned. The female figures, among these frescoes, has been the centre of much discussion. But the imagery found near the"Asana” cave shows that there were indeed a Buddhist influence as well. A picture of a monk can be clearly identified here. According to these data, we can unravel information the Buddhist nature and the inception of such an environment through the identification of our materialistic heritage and important Buddhist monastic ruins with archaeological importance. And from the factors of nearby ancient sites, it is assumed that Sigiriya was in fact a Buddhist religious center in different eras.
Celebrating Tenfold Virtue: An analysis of celebration of virtue in Jainism
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Jain, V.; Maurya, A.
Das Lakshan Parva alias Paryushan is a ten day long festival celebrated annually by the Digamber Jains for self-purification and uplift. Das Lakshan means ten virtues which are the bed – rock of Jain ethics. The festival is marked by a cheerful observance of Uttama Kshama(Supreme Forgiveness),Uttama Aarjava(Supreme Honesty or Straight - forwardness), Uttama Mardava(Supreme Humility or Tenderness),Uttama Satya(Supreme Truthfulness),Uttama Shaucha(Supreme Purity),Uttama Sanyam(Supreme Self-restraint),Uttama Tapa(Supreme Penance or Austerity),Uttama Tyaga(Supreme Renunciation),Uttama Akinchanya(Supreme Non – attachment) and Uttama Brahmacharya(Supreme Chastity or Celibacy). It is believed that the strict adherence to these virtues puts us on the road to our ultimate destination i.e. salvation. The unique feature of Jainism i.e. celebration of virtues and forgiveness and its impact on society and globe will be highlighted in this paper.
Classification of the Stupas
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Prasad, P.; Prasad, S.K.K.
Out of the primary ten Buddhist stupas, eight were built over the Buddha's relics, and one over the ashes of the funeral pyre and another over the vessal, that was used for distributing the relics. Thus total ten stupas were built after His death. Cunningham categorized the stupas into three viz. ''sharirika'', ''paribhigika'' and ''uddeshika''. The first two refer to the contents kept inside the stupa and the third refers to the places associated with the Buddha. These stupas are mostly huge in structure. Later it was felt that the small stupas built in the vicinity and around the bigger ones were not represented in this classification. Hence, the fourth category ''votive'' was added to the earlier three. Though four different categories are generally accepted, the study of the archaeological findings from different stupas bring out certain anomalies in the classification. It is observed that only eight stupas that contain relics can be termed as ''sharirika'' and none of the other two stupas can be kept in either ''paribhogika'' or ''uddeshika'' categories. These stupas are equally important and therefore cannot be ignored. Moreover as the meaning of the word votive is ''consecrated in fulfillment of a vow'', fourth category, ''votive'' doesn't represent all varieties of the small stupas. Because small stupas were used for many other purposes also. Finally, an entirely different variety of the stupas, e.g. ''chaitya stupas'', has not been given a place in the stated classification. The classification of stupas proposed in the paper is based on the purpose and they are mahastupas, cave stupas and miniature stupas. The mahastupas are further sub-classified on the basis of architecture and they are round medhi, square medhi, medhi like a drum, projections in medhi, medhi with ''ayaka platforms''. The miniature stupas are further sub-classified on the basis of materials used and these are stone, brick, terracota, crystal and metal. The details of the classification and sub-classification are brought out in the paper.
Commonalities of Jain and Theravada Buddhist iconographies of Sri Lanka: A Sanskrit textual intervention?
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) de Zoysa, A.
The Theravada Buddhist iconography as observed in the murals of the Buddhist Image Houses in Sri Lanka shares many common features with the Jaina Iconography seen in the ‘KalpaSūtra’ manuscripts of the 15th and 16th centuries of Western India – specially in narrating miraculous scenes. Some similarities in the narrations of the birth of Prince Siddhārtha and Mahāvīra may go back to early Buddhist and Jainanarratives structures of North India. The mural tradition of the Central Kandyan Period (UḍaraṭaSaṃpradāya), beginning with the conferring of the Higher Ordination to monks of the hill country about mid18th century, does not seem to focus on the miraculous narrations depicting the conception of Prince Siddhārtha, nor scenes leading to the ‘Great Renunciation’ (Mahāparinibbāna). But the tradition of miniature paintings of the ‘KalpaSūtra’ devotes many scenes on the miraculous conception of Mahavīra. This comparative study is based on the research hypothesis, that the scenes from the life of Prince Siddhārthain Sri Lanka, seen in early 19th century Buddhist Image Houses were influenced by Sanskrit texts such as the ‘LalitaVistaraSūtra’(dated to about the 3rd century AD) or Aśvaghōsa’s‘Buddha Carita’ (dated about 2nd century AD) because the PaliTripitaka, which was written down about the 1st century AD in Sri Lanka,does not contain information about the above mentioned miraculous scenes. Taking a selection of key scenes from Jaina and Buddhist iconography, I argue that the commonalities between the two visual traditions go back to independent textual sources. This leads us to question if Sri Lanka received iconographies for the life of Prince Siddhārtha and Buddha from Amarapura and Hamsawathi(Burma) in the early 19th century with the establishment of Amarapura Chapter (KalyānivaṃśaNikāya) in the Southern and Western Maritime Region of the Low Country, in Sri Lanka (PahataRaṭa) based on a later texts, influenced by the aforesaid Sanskrit texts.
A Comparative Analysis of Symbols and Motifs in Jain and Buddhist Religions
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Prakash, R.
The history of human thought discloses that man has been in constant search of truth and happiness. There are times when we do not understand what is being meant by a word, a thought, an act, or a thing. We need other things to describe them in order to properly understand their meanings. This is particularly true when we are dealing with works of art in the literary world. This is why symbols and motifs are created: to help us understand. The Jain Symbol is a congregation of various symbols, each having a deeper meaning. Many Buddhist symbols need to be considered within the culture of the people who follow it. Therefore, many of the early symbols relate to ancient India and can be found in Hinduism as well, although possibly with a somewhat different meaning. It is said that the Buddha was reluctant to accept images of himself as he did not like to be venerated as a person. To symbolise the Buddha in the very early art, one used mainly the Eight Spoked Wheel and the Bodhi Tree, but also the Buddha's Footprints, an Empty Throne, a Begging Bowl and a Lion are used to represent him. A motif is an image, spoken or written word, sound, act, or another visual or structural device that has symbolic significance. It is used to develop and inform the theme of a literary work. The concept of a motif is related to a theme, but unlike a theme which is an idea or message, a motif is a detail that is repeated in a pattern of meaning that can produce a theme while creating other aspects at the same time. The present research is thus based on all these important issues based on archaeological evidence and literary sources.
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.
A Critical Examination of Epistemology in Jainism
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) de Zoysa, H.N.
Jainism is an ancient religion from India that teaches that the way to liberation and bliss is to live a life of harmlessness and renunciation. It began in the 6th century as a reformation movement within Hinduism. Vardhaman Mahavir was the founder of Jainism religion. According to Jainism teachings knowledge is the essential quality of each individual soul. Jain epistemology thus becomes vital in Jain philosophy. This study is a different prevailing views in Jainism and Jaina Philosophy regarding the epistemology, perception, intelligence, standpoints, Nayas and viewpoints. The main objective of this paper is to identify the main characteristics of epistemology in Jainism religion. Research methodology used in the study was largely based on qualitative approach which analyses the relevant documentary sources from books, journals and web sites relating to this area. A descriptive research design with survey method was applied in this study.According to the study can be identified Jainism knowledge is of five kinds as Mati, Sruthi, Avadhi, Mahaparyaya and Kevala. The first two kinds of knowledge are regarded as indirect knowledge and remaining three as direct knowledge. The essential nature of jiva is consciousness which is made up both perception and discerning knowledge. Jain philosophers identify five stages to perception such as Vyanjanagraha, Arthvagraha, Iha, Avaya and Dharana. The Jain religion preaches the doctrines of Ahimsa, Satya, Asteya, Brahmacharya and Aparigraha. The Nayas are classified in various ways. This can be concluded by epistemology in Jainism is a critical doctrine in India which have discussed several different prevailing views.
A Critical Study of the Ethical Codes Related to the Disciplinary Conduct of Laymen of Jain Mahāwīra in association with ‘Uwāsagadasāō’
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Upali Thero, Demunnewe; Nanda Thero, Irudeniyaye
There are two main traditions among many philosophies emerged in ancient India. They are tradition of Clergy and the tradition of Brahmin. The disciples of the Lord Buddha and Niganṭhanāṭhaputta alias Jain Mahāwīra belong to the tradition of Clergy. The teachings of Jain Mahāwīra could be divided into two main segments, namely 1. Syādwādaya 2. Nawatatwaya. ‘Syādwāda’ explains that all the worldly objects should be seen in different views, whereas ‘Nawatatwa’ depicts that there are nine positions in the world. Jainism has been identified as ‘Catuyāmasanwaraya’ in Samaññapala Sutta of Dīgha Nikāya. The disciples who follow these teachings could be segregated into two sects, namely ‘Śwētambara’ and ‘Digambara’. Subsequently, many scriptures containing ethical codes of Jain Mahāwīra had been originated during the later years. The entire collections related to the ancient literature of Jainism contain 45 scriptures. Jainism as well as Buddhist order contains four main groups of disciples such as Bhikku, Bhikkuni alias Sādhu and Sādhwinī and Upāsaka, Upāsikā. Accordingly, in Jainism the volume containing the ethical code for the clergy is named as ‘Sūyagadanga’ or ‘Sūttra Krutāṅga’. The code of ethics for the laymen is indicated in the volume namely, ‘Uwāsagadasāō.’ The said volume has been described as ‘Upāsakānaṅ śramanōpāsakānaṅ sambaṅdhita anuśṭhanasya pratipādikā daśadyayana rūpā upāsakadaśā’ by ‘Bhāśyakāra Abhayadēwa’ means, “the ethical code containing nine chapters or the policy for the ‘Upāsaka’ among the ‘Upāsakā’ of Jain Mahāwīra is named as ‘Upāsakadaśa.’ In volume ‘Uwāsagadasāō’ the code of ethics is presented as life stories of ten selected disciples (upāsaka). It is evident that in certain instances the said stories are interconnected as well. Special attention is drawn to adhering to ‘Panca Anuwruta’ and ‘Sapta Śikśāpada’. The research question is a critical analysis of the code of ethics related to the disciplinary conduct of laymen of Jain Mahāwīra in association of ‘Uwāsagadasāō.’ The objective of this study was to reveal information relevant to the disciplinary conduct of Jain Mahāwīra and his lay disciples (Upāsaka and Upāsikā). Accordingly, this study will be conducted as a quantitative research subsequent to study of primary, secondary sources of literature.
Development and Spread of Buddhist Art and Traditions in South East Asia
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Kumar, V.
Over the last several decades, Buddhist studies have grown into a complex field, with historical, philosophical, linguistic and socio-cultural aspects which are being studied independently as well as in comparative light. New materials came to light in the last century which has created the need for sustained research in this important chapter of human history and civilization. Buddhism from its inception is a religion that has captured the enthusiasm of the rich and the poor alike. It was a religion that preached a way out of suffering in a simple and direct manner which could be understood by the common man. Unlike Brahmanism that had become too recondite and scholarly for the masses to understand, Buddhism fulfilled the spiritual needs of the people. Every person could work their way towards the enlightenment. Its notions of social equality earned it much success. The establishment of the Sangha gave it strength. As it was a proselytizing religion, it spread quickly and flourished for centuries. By the beginning of the first millennium, Buddhism had been firmly established in the areas of Thailand, Burma, Java and Cambodia. Buddhism develops art and architecture as visual aids for propagation of religious ideas in South East Asia. Buddhist stylistic arts have created a great impact on the religious and secular life of the people in those related areas for more than two millennia and thus Buddhism has created a great current of art in South East Asia. Under this artistic trend, many valuable art works were created and they gave rise to a special social phenomenon. Thus, the present paper focuses on the historicity of Buddhist arts tradition in South East Asia, influence and impact of Indian Buddhist art on Southeast Asian art and the dimensions of Buddhist art in South East Asian culture. This paper also compares the Buddhist art in the homeland of Buddhism with those in other Buddhist countries in South East Asia and examines the dissemination of Buddhism through art and Architecture.
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.
Economic Thoughts in Jain Puran
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Anand, A.
There were about 62 religious sects which arose in the middle Gangetic plains in the sixth century B.C. Of these sects, Jainism and Buddhism were the most important, and they emerged as the most potent religious reform movements. In Jainism Jain Purans contains Vedas, Puran, Upnishad, Scripts,Jain Philosophy , Budha Philosophy, Vedanta Philosophy, Philosophical translation of Vedas, oral teachings etc. Not much is known about the first twenty-two tirthankaras except Parsvanatha (twenty-third and the immediate predecessor of Mahavira).The main five vows were non-injury (ahimsa), truthfullness (satya), non-stealing (asateya), brahmacharya (chastity for laymen and celibacy for Jain monks and nuns) and non-possession (aparigraha). In Jain philosophy, non-acceptance / decline ( can be food, service ) is considered one of the main courses of conduct and is an important act from the economic point of view also because it helps us to solve social problems prevalent even today. Economic development is related to the very context of human life, and it also causes multi dimension development such as social, cultural, political, technological and situational changes. In the period of Bharat Chakravorty bharmin, shatirya, vashnav and shudra were the 4 types of races ( varna) in the society and they means of popular livelihood. The varna-divided society, seems to have generated tensions during the sixth century B.C. The economy was purely agricultural and animal husbandry based. Peasant communities who appear to have become dominant did not approve the killing of cattle in the sacrifice. The non-killing or Ahimsa preached by both Jainism & Buddhism. The vaishyas being ranked third in the Brahmin society, indulged in trade and commerce.