International Conference on Buddhism and Jainism in Early Historic Asia
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Item 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.Item 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.