International Conference on Buddhism and Jainism in Early Historic Asia
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Item Jaina Religion in Ancient Sri Lanka(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Bandara, N.; Bandara, D.; Harischandra, M.Jaina religion was one of the most popular religions that existed in ancient India. (It is well known as jainasm or jaina Sharma which belongs to the Sramana tradition) The religious leader of Jainism is known as Nigankanatha putta or Mahavira. Buddhist literature too mentions about Jainism in certain occurrences. Jainism was the first ever religion which invaded the South Asian countries such as South India, Mysore and Ceylon. Significant evidence can be found that can prove Jainism held and important place in ancient Sri Lanka. Local and foreign literary sources confirm the above fact. The main objective of this research is to discuss about the background of Jainism in ancient Sri Lanka based on the above sources. There are no definite factors to confirm as to how and when Jainism commenced its practices in ancient Sri Lanka. But there is evidence that Jainism dominated an authentic position in ancient Sri Lanka during the period of king Pandukabhaya. It becomes clear from Mahawamsa records to the effect that monasteries had been constructed for Jaina religions nominees named Jothiyagiri and Kumbanda. The above statements proves that Jainaism was the first ever religion was accorded the royal patronage of ancient Sri Lanka. Arrival of Arahant Mahinda Thera in Sri Lanka caused to create a new chapter in the history of ancient Sri Lanka. Buddhist doctrinal teachings evolved in the entire island effecting great influence on moral, virtuous and cultural lives of the citizens. Advent of Buddhism may have been strong enough to cause the decline of the powers of Jainaism. King Valagamba destroyed the monastery named Girinigantarama and built up Abhayagiri Viharaya at the same place which act resulted in degrading the authority of Jainaism. But it could be assumed that Jainaism raised its head again from time to time due to occurrences that took place after the Kings of this country left for South India for protection with the invasions of Paundyas and Cholas in Sri Lanka. There is no doubt that such religions influences may have had an impact on the customs, literature and the language which proves by the addition of adverse and unpleasant words like nasty, gaudy and indecorous etc.Item 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.Item 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.Item Role of Buddhism and Jainism in promoting Peace and Harmony: An appraisal(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Jain, A.K.The quintessential facets where Buddhism and Jainism converge are their emphasis on peace and harmony; both interse the follower and vis-à-vis the follower with the rest of the universe. The main propagators of the two religious orders; Buddha and Mahavira are living examples of how individual beings should strive to maintain the harmonious balance between itself and nature which principally arises from these two features meant to be imbibed in every human action or inaction. In this paper we examine the Buddhist and Jain doctrines and their impetus on human action being governed by non-violent and peaceful actions and their consequential impact towards evolution of a balanced, just and harmonious social order. The paper enunciates the need to revisit these aspects which are all the more crucial today when the world seems to be polarized with scant regard for human values and rights. These core aspects of Buddhism and Jainism are perhaps ideally suited to lead the path towards a sustainable social order. This world is running on the pillars of Peace and Harmony from the very existence of it. Every being wants happiness in their life, business, society, family and in all spheres. Religion by its different aspect became helpful from the ancient time to contemporary. I will discuss the different aspects of Peace and Harmony in our life as well as our surroundings through Jainism and Buddhism from early history to Contemporary World.Item 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.Item 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.Item 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.Item 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.Item 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.Item 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.