International Conference on Buddhism and Jainism in Early Historic Asia
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Item 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.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 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 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.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 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 A Study on Feminist Ideas of Jainism(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Rupasinghe, S.The concept of feminism springs as a wave of philosophy cum a socio political movement in the 19th century and its breeding ground was Europe. Its ultimate aim can be phrased as an aggressive attempt to concretize for women equal opportunities in the matrix of social and economic aspects. The aggression rises against male dominance and imposes later an overall and inevitable influence on the later socio, cultural, political and educational spheres. As feminism thus proceeds as a socio movement it soon reaches as an educational movement into the premises of universities and higher learning institutes. The enlightened women opened their eyes to a bold truth i.e. that society hitherto has been seen through the eyes of men only. This trend went on to beget a new tendency i.e. to begin to view philosophy and religion from the feminist angle.The optimistic picture of the woman in India went into hiding with passing time and its ultimate visage was the Sathi ceremony by which widows were killed. As its opposites, this proposed research wishes to study on feminist thoughts in early Jain philosophy. This study is carried out with the aid of texts as its methodology. Jain female clergy had preceded Buddhist female clergy. It is said that in the Swethambara Jain sect, 4000 males and 36000 females were ordained. The females ordained in Jain sect were twice the number of males. Among the 24 Jain Theerthakaravara, there was a woman named Malli and she was the 19th of them. She was the chief cause of protest around the stand that women cannot achieve salvation.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 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.