Buddhism Jainism and Buddhism
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The Emergence of the Mahajanapadas
The Emergence of the Mahajanapadas Sanjay Sharma Introduction In the post-Vedic period, the centre of activity shifted from the upper Ganga valley or madhyadesha to middle and lower Ganga valleys known in the contemporary Buddhist texts as majjhimadesha. Painted grey ware pottery gave way to a richer and shinier northern black polished ware which signified new trends in commercial activities and rising levels of prosperity. Imprtant features of the period between c. 600 and 321 BC include, inter-alia, rise of ‘heterodox belief systems’ resulting in an intellectual revolution, expansion of trade and commerce leading to the emergence of urban life mainly in the region of Ganga valley and evolution of vast territorial states called the mahajanapadas from the smaller ones of the later Vedic period which, as we have seen, were known as the janapadas. Increased surplus production resulted in the expansion of trading activities on one hand and an increase in the amount of taxes for the ruler on the other. The latter helped in the evolution of large territorial states and increased commercial activity facilitated the growth of cities and towns along with the evolution of money economy. The ruling and the priestly elites cornered most of the agricultural surplus produced by the vaishyas and the shudras (as labourers). The varna system became more consolidated and perpetual. It was in this background that the two great belief systems, Jainism and Buddhism, emerged. They posed serious challenge to the Brahmanical socio-religious philosophy. These belief systems had a primary aim to liberate the lower classes from the fetters of orthodox Brahmanism. -
Lumbini: the Birthplace of Lord Buddha in Nepal, Completing The
LUMBINI The birthplace of Lord Buddha in Nepal. Completing the Kenzo Tange Master Plan Prepared by UNESCO with support from UNDP Content Introduction ------------------------------------------------------------------------------------------------------------------------------------------ 2 About Lumbini ------------------------------------------------------------------------------------------------------------------------------------ 3 History --------------------------------------------------------------------------------------------------------------------------------------------------- 3 UNESCO World Heritage property ----------------------------------------------------------------------------------------- 4 Lumbini today ------------------------------------------------------------------------------------------------------------------------------------- 4 Visitors --------------------------------------------------------------------------------------------------------------------------------------------------- 5 Chronology ------------------------------------------------------------------------------------------------------------------------------------------ 6 UN Secretaries-General in Lumbini ------------------------------------------------------------------------------------------ 9 Lumbini, the centre of a unique cultural landscape -------------------------------------------------------- 12 Major Buddhist sites in the Greater Lumbini Area ----------------------------------------------------------- 13 Socio-economic data of the Greater -
Chapter One an Introduction to Jainism and Theravada
CHAPTER ONE AN INTRODUCTION TO JAINISM AND THERAVADA BUDDfflSM CHAPTER-I An Introduction to Jainism and Theravada Buddhism 1. 0. History of Jainism "Jainism is a system of faith and worship. It is preached by the Jinas. Jina means a victorious person".' Niganthavada which is mentioned in Buddhist literature is believed to be "Jainism". In those days jinas perhaps claimed themselves that they were niganthas. Therefore Buddhist literature probably uses the term 'nigantha' for Jinas. According to the definition of "Kilesarahita mayanti evamvaditaya laddhanamavasena nigantho" here nigantha (S. nkgrantha) means those who claimed that they are free from all bonds.^ Jainism is one of the oldest religions of the world. It is an independent and most ancient religion of India. It is not correct to say that Jainism was founded by Lord Mahavlra. Even Lord Parsva cannot be regarded as the founder of this great religion. It is equally incorrect to maintain that Jainism is nothing more than a revolt against the Vedic religion. The truth is that Jainism is quite an independent religion. It has its own peculiarities. It is flourishing on this land from times immemorial. Among Brahmanic and i^ramanic trends, Jainism, like Buddhism, represents ^ramanic culture. In Buddhist literatures, we can find so many 'GJ, 1 ^ DNA-l, P. 104 informations about Jainism. The Nigantha Nataputta is none else but Lord Mahavlra.^ 1.1. Rsabhadeva According to tradition, Jainism owes its origin to Rsabha, the first among the twenty-four Tirthankaras. The rest of the Trrthahkaras are said to have revived and revealed this ancient faith from time to time. -
The Rattas Patronage to Jainism
Aayushi International Interdisciplinary Research Journal (AIIRJ) UGC Approved Sr.No.64259 Vol - V Issue-I JANUARY 2018 ISSN 2349-638x Impact Factor 4.574 The Rattas Patronage to Jainism Dr.S.G. Chalawadi Asst. Professor, Dept of A I History and Epigraphy Karnatak University, Dharwad The Rattas were the significant ruling dynasty, who claimed descent from the Rastrakutas. The earliest record is dated 980 A.D. It comes from the place called sogal. It is believed that sogal was their early capital, from where they shifted first to Soundatti and later on to Belgaum. Their reign continued till 1238 A.D.1 When they were thrown out of power by the seunas of Devagiri. The Rattas served under the Chalukyas of Kalyan and tried to become independent. When the Kalachuries displaced 'the Chalukyas generally the Rattas claimed authority over a large administrative division known as Kohundi or kondi 3000. This included major parts of Soundatti, Gokak, Hukkeri, Raibag, Chikkodi, Bailhongal and Mudhol, Jamakhandi talukas which fall in Belgaum and Bijapur districts. The line of descent of Rattas rulers, commences with Nanna and ends with Lakshmideva - II. In between there were eleven rulers, namely Karthavirya-I, Nanna - I, Erga, Anka, Nanna-II, Karthavirya II, Sena-II, Karthavirya-III, Lakshmideva-I, Karthavirya-IV and Mallikarjuna- II. The Rattas in the course of their rule patronaged both saivism and Jainism. By erecting temples and Basadis and giving much grants to them. One of the earliest references to Jaina patronage under the Rattas is noticed in Soundatti inscription. We are told that Karthavirya-I gave land (grants) to the Basadis constructed by Pritvirama his successors Kannakaira also gave grants to Jinalya at Soundatti. -
Buddhist Pilgrimage
Published for free distribution Buddhist Pilgrimage ew Edition 2009 Chan Khoon San ii Sabbadanam dhammadanam jinati. The Gift of Dhamma excels all gifts. The printing of this book for free distribution is sponsored by the generous donations of Dhamma friends and supporters, whose names appear in the donation list at the end of this book. ISB: 983-40876-0-8 © Copyright 2001 Chan Khoon San First Printing, 2002 – 2000 copies Second Printing 2005 – 2000 copies New Edition 2009 − 7200 copies All commercial rights reserved. Any reproduction in whole or part, in any form, for sale, profit or material gain is strictly prohibited. However, permission to print this book, in its entirety , for free distribution as a gift of Dhamma , is allowed after prior notification to the author. ew Cover Design Inset photo shows the famous Reclining Buddha image at Kusinara. Its unique facial expression evokes the bliss of peace ( santisukha ) of the final liberation as the Buddha passes into Mahaparinibbana. Set in the background is the Great Stupa of Sanchi located near Bhopal, an important Buddhist shrine where relics of the Chief Disciples and the Arahants of the Third Buddhist Council were discovered. Printed in Kuala Lumpur, Malaysia by: Majujaya Indah Sdn. Bhd., 68, Jalan 14E, Ampang New Village, 68000 Selangor Darul Ehsan, Malaysia. Tel: 03-42916001, 42916002, Fax: 03-42922053 iii DEDICATIO This book is dedicated to the spiritual advisors who accompanied the pilgrimage groups to India from 1991 to 2008. Their guidance and patience, in helping to create a better understanding and appreciation of the significance of the pilgrimage in Buddhism, have made those journeys of faith more meaningful and beneficial to all the pilgrims concerned. -
Vi Current Fundamental Issues 1. Growing Religious
VI CURRENT FUNDAMENTAL ISSUES 1. GROWING RELIGIOUS DISSENSIONS The important problem, which is undermining the strength of the Jaina community for the last so many centuries, is the existence of various religious divisions in the community. Up to the days of Lord Mahavira and even for some centuries later the Jaina Church remained one and undivided though some minor schisms had taken place during and after the time of Lord Mahavira. About the end of the first century A.D. the Jaina Church was finally split up into two rival sects which have vigorously maintained the rivalry to the present day. The two main sects, viz. the Digambara and the Shvetambara, were later kin split up into major and minor sub-sects some of which were revolutionary in the sense that they opposed the established practice of idol worship. Apart from the division of the Jaina Church into sects, and sub-sects, the Jainas were further divided, on a religious basis, into several sections and sub-sections like Sangha, Gana, Gachchha and Shakha. The Jainas did not stop with the creation of a large number of sects, sub-sects, sections and sub-sections in the community, but persistently made and are still making them by various means to perpetuate these divisions. Only a few wend places an common to both be Digambaras and the Shvetambaras, while each sect possesses its own numerous sacred places. Even those few common sacred places have, for all these years, become a constant bone of contention between the two sects as each sect tries to establish its claim of ownership over them by both fair and foul means. -
Impact Factor 3.025
AayushiImpact International Interdisciplinary Research Journal (AIIRJ) Factor UGC Approved Sr.No.64259 ISSN 2349-638x Vol - IV 3Issue.025-XII DECEMBER 2017 ISSN 2349-638x Impact Factor 3.025 Refereed And Indexed Journal AAYUSHI INTERNATIONAL INTERDISCIPLINARY RESEARCH JOURNAL (AIIRJ) UGC Approved Monthly Journal VOL-IV ISSUE-XII Dec. 2017 •Vikram Nagar, Boudhi Chouk, Latur. Address •Tq. Latur, Dis. Latur 413512 (MS.) •(+91) 9922455749, (+91) 8999250451 •[email protected] Email •[email protected] Website •www.aiirjournal.com Email id’s:- [email protected] EDITOR,[email protected] – PRAMOD PRAKASHRAO I Mob.08999250451 TANDALE Page website :- www.aiirjournal.com l UGC Approved Sr.No.64259 No. 121 Aayushi International Interdisciplinary Research Journal (AIIRJ) UGC Approved Sr.No.64259 Vol - IV Issue-XII DECEMBER 2017 ISSN 2349-638x Impact Factor 3.025 Jain Centres In Chikodi Taluka Dr. S.G. Chalawadi Asst. Professor, Dept. of A.I.Histoty and Epi. K.U.D. Dharwad Email ID: [email protected] Jainism is one of the earliest religions in Chikodi taluka. Jainisim made its entry in the pre- Christian era. Inscriptions revealed that Jaina saints came to preach the doctrines of the religion in about 225 B.C.1 Jainism was a very popular religion from 4th to 13th century because many dynasties of this period belonged to Jainism and it declined subsequently due to spread of Shaivism and Veerashaivism.Many Jinalayas were converted into Shaivalayas, Vaishanvalayas and Gramadevi temples. For instance, one Adinatha basati built by Kamalapure family of Kabbur was converted into Shaiva temple. As records were destroyed, it is very difficult to recognize it as basati.2 Six percent of Jains are found in this region. -
Samwaad Importance of Tourism Industry in Bihar
Samwaad: e-Journal ISSN: 2277-7490 2017: Vol. 6 Iss. 2 Importance of Tourism Industry in Bihar Dr. Ashok Kumar Department of commerce, Rnym College, Barhi Vbu Hazribag Email :- drashokkumarhzb@gmailcom Abstract Tourism is an important source of Entertainment and revenue generation of government now a days each and every person wants to visit tourist places where he/she get enjoyment and earns some knowledge about new areas, and location. Tourist places are developed for many factors like-historical place, cold place, moderate climate, natural sceneries, lake, pond, sea beach, hilly area, Island, religious and political importance etc. these are the factors which attract tourist. Tourist places also create so many job opportunities like, tourist guide, Hotels, airlines railways, sports, worship material etc. for speedy development in speed way government has announced tourism as Tourism industry. Another significance is that it helps the govt to generate foreign currency. Tourism is also helpful in the area of solving the unemployment problem. Migration is not in affect by tourism because where so many people of employment but it own houses for many purpose like, residence , Hotel, shop, museum, cinema hall, market complex, etc. Near by the tourist place migration ends or decreases but only few exception cases where migration problem creates otherwise tourism solve the problem. Key words :- Entertainment, Tourist, Government, Migration problem. etc. Samwaad http://samwaad.in Page 103 of 193 Samwaad: e-Journal ISSN: 2277-7490 2017: Vol. 6 Iss. 2 Introduction Bihar in eastern India is one of the oldest inhabited places in the world with a history going back 3000 years. -
The Mauryan Empire - History Study Materials
The Mauryan Empire - History Study Materials THE MAURYAN EMPIRE (321-289 BC) In 322 BC, Chandragupta Maurya, the ruler of Seleucus, Alexander's successor in Persia, he Magadha, began to assert its authority over the undeiwent a treaty liberating the empire bam Greco- neighbouring kingdoms. Chandragupta (320-300 BC), Persian authority. It also assured him a respectful was the builder of the first Indian imperial power, the place in later Greek ond Roman histories. He used Mauryan Empire. He had his capital at Pataliputru, the administrative system established by the Nandas near Patna, in Bihar. fa his full advantage, and established dose and friendly relations with Babylon and the lands farther CHANDRAGUPTA MAURYA (320-300 west. He was acknowledged as a brilliant general BC) having an army of well over half a million soldiers. Chandragupta Maurya was the founder of the He was also a brilliant king, who united India, Mauryan Empire. He founded the dynasty by restricting himself in not going beyond the overthrowing the Nandas around 320 BC. There is no subcontinent. Pata'ipufra become a cosmopolitan clear account available about his early life. He was city of such a large proportion that Chandragupta born in Pataliputra, but was raised in the forest in the had to create a special section of municipal officials company of herdsmen and hunters. It was Chanakya to look after its welfare, and special courts were who spotted him and he was struck by his personality. established to meet its judicial needs. Chanakya trained and transformed him into one of the most powerful rulers of that era. -
8 Days 7 Nights BUDDHIST TOUR Valid NOW – Further Notice
8 Days 7 Nights BUDDHIST TOUR Valid NOW – Further notice Day 01 : Arrive Gaya - Bodhgaya Arrival Gaya Int'l airport. Meeting and Greeting at the airport. Transfer to hotel in Bodhgaya. Bodhgaya is the place of the Buddha's Enlightenment and spiritual home of Buddhists. It attracts many believers from all over the world. Bodhgaya situated near the river Niranjana, is one of the holiest Buddhist pilgrimage centres and in the second place of the four holy sites in Buddhism. Day 02 : Bodhgaya - Rajgir - Nalanda - Patna Morning leave Bodhgaya for Patna (182 kms - 6 hrs) enroute visiting Rajgir and Nalanda. Rajgir is a site of great sanctity and significance for Buddhists. Rajgir is an important Buddhist pilgrimage site since the Buddha spent 12 years here and the first Buddhist council after the Buddha was hosted here at the Saptaparni caves. Afternoon visit Gridhakuta Hill, Bimbisara jail. Drive to Nalanda which is 14 kms drive and it was one of the oldest Universities of the World and International Centre for Buddhist Studies. Drive to Patna which is 90 kms, on arrival at Patna transfer to hotel for overnight stay. Day 03: Patna - Vaishali - Kushinagar Morning proceed to Kushinagar (approx. 256 kms and 07 hrs drive) enroute visiting Vaishali - place where Buddha announced the approaching of his Mahaparinirvana. After that continue drive to Kushinagar (place where Lord Buddha had left the world behind him after offering an invaluable contribution to humanity, the great religion known as Buddhism). On arrival Kushinagar, transfer to hotel. Afternoon visit Mahaparinirvana Temple (where Buddha took his last breathe) and Rambhar Stupa (cremation site of Lord Buddha). -
Ashoka's Edicts & Inscriptions
AsHokA’s Edicts & inscriptions The great Emperor Ashoka, the third monarch of the Maurya dynasty converted to Buddhism after witnessing the horrific effects of war in Kalinga. He became a champion and patron of Buddhism and strove to spread Dhamma throughout his empire and beyond. He erected pillars and edicts all over the subcontinent and even in modern-day Afghanistan, Nepal, Bangladesh and Pakistan to spread the Buddha’s word. The Edicts of Ashoka are in total 33 inscriptions written on the Pillars, boulders and cave walls of Mauryan Period, during the reign of the Emperor Ashok that are dispersed throughout the Indian Sub-continent covering India, Pakistan and Nepal. These inscriptions are divided into three broad sections – 1. Major Rock Edicts 2. Pillar Rock Edicts 3. Minor Rock Edicts These edicts have mentioned that Buddhism as a religion had reached as far as Mediterranean under the Ashokan reign. Many Buddhist monuments had been created in the wide-spread area. In these edicts, Buddhism and the Buddha are also mentioned. But primarily these edicts focus more on social and moral precepts rather than the religious practices (or the philosophical dimension) of Buddhism during Ashoka’s reign. A notable thing in these inscriptions is, that Ashoka refers to himself in many of these inscriptions as “Devampiyaa” which means “Beloved of the Gods” and “King Piyadassi.” Language used: The inscriptions found in the eastern parts of Mauryan empire are written using the Brahmi script in Magadhi language. While in the western parts of the empire, the script used is Kharoshti, written in Prakrit. -
Jain Values, Worship and the Tirthankara Image
JAIN VALUES, WORSHIP AND THE TIRTHANKARA IMAGE B.A., University of Washington, 1974 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE DEPARTMENT OF ANTHROPOLOGY AND SOCIOLOGY We accept this thesis as conforming to the required standard / THE UNIVERSITY OF BRITISH COLUMBIA May, 1980 (c)Roy L. Leavitt In presenting this thesis in partial fulfilment of the requirements for an advanced degree at the University of British Columbia, I agree that the Library shall make it freely available for reference and study. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the Head of my Department or by his representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. Department of Anthropology & Sociology The University of British Columbia 2075 Wesbrook Place Vancouver, Canada V6T 1W5 Date 14 October 1980 The main purpose of the thesis is to examine Jain worship and the role of the Jains1 Tirthankara images in worship. The thesis argues that the worshipper emulates the Tirthankara image which embodies Jain values and that these values define and, in part, dictate proper behavior. In becoming like the image, the worshipper's actions ex• press the common concerns of the Jains and follow a pattern that is prized because it is believed to be especially Jain. The basic orientation or line of thought is that culture is a system of symbols. These symbols are implicit agreements among the community's members, agreements which entail values and which permit the Jains to meaningfully interpret their experiences and guide their actions.