DOCSLIB.ORG

Buddhist Religious Studies

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Buddhist Religious Studies Prescribed by the National Curriculum and Textbook Board as a Textbook for class IX-X from the academic year 1997 BUDDHIST RELIGIOUS STUDIES [For class IX-X] Translated by Dr. Bhikkhu Sasanarakkhita Dr. Sumangal Barua Edited by D.P. Barua Nargis Begum National Curriculum and Textbook Board, Dhaka Published by National Curriculum and Textbook Board, 69-70, Motijheel Commercial Area, Dhaka [All rights reserved by the Publisher] First Edition : 1997 Reprint : 2007 Reprint :December, 2010 Reprint : , 2011 Computer Compose Perform Color Graphics (Pvt) Ltd Cover Design Md. Abdul Halim Design NCTB, Dhaka For free distribution from academic year 2010 by the Government of Bangladesh Preface Education is the key to development. A progressively improved education system largely determines the pace and the quality or national development. To reflect the hopes and aspirations of the people and the socio-economic and cultural reality in the context of the post independent Bangladesh, new textbooks were introduced in the beginning of the 1980s folIowing the recommendations of the National Curriculum and Textbook Committee. In 1994, in accordance with the need for change and development, the textbooks of lower secondary, secondary and higher secondary were revised and modified. The textbooks from classes -VI to IX were written in 1995. In 2000, almost all the textbooks were rationally evaluated and necessary revision were made. In 2008 the Ministry of Education formed a Task Force for Education. According to the advice and guidance of the Task Force, the cover, spelling and information in the textbooks were updated and corrected. To make assessment more meaningful and in accordance with the need of the curriculum, Creative Questions and Multiple Choice Questions are given at the end of each chapter. It is hoped that this will reduce the dependency of students on rote memorisation. The students will be able to apply the knowledge they have gained to judge, analyse and evaluate real life situation. The textbook of Buddhist Religion has been written according to the principles given in the curriculum. The divine teachings of Buddha, sueh as brotherhood, good behaviors, kindness to all living creatures, patience and restrain disceipline, etc are taught threough this textbook so that students lead moral and ethical life. This book of Buddhist Religion for class IX-X is the English Version of the original textbook entifled 'Bouddha Dharma Shiksha' written in Bangla. We know that curriculum development is a continuous process on which textbooks are written. Any logical and formative suggestions for improvement will be considered with care. On the event of the golden jubilee of the independence of Bangladesh in 2021, we want to be a part of the ceaseless effort to build a prosperous Bangladesh. In spite of sincere efforts in translation, Editing and printing some inadvertent errors and omissions may be found in the book. However our efforts to make it more refined and impeccable will continue. Any constructive suggestion towards its further improvement will he gratefully considered. I thank those who have assisted us with their intellect and efforts in the writing, editing and rational evaluation of this book. We hope that the book will be useful for the students for whom it is written. Professor Mostafa Kamaluddin Chairman National Curriculum and Textbook Board Dhaka. Contents Chapter Subject P age One The Compassionate Buddha 1 Two Buddha And Bodhisattva 13 Three T ripitaka 19 Four Precepts (Sila) 26 Five Charity 35 Six Suttas And The Ethical Stanza 42 Seven Theory Of Kamma 53 Eight Nibbana 60 Nine Buddhist Ethical Code 65 Ten Jataka 81 Eleven Biographies 91 Twelve Attakatha 105 Thirteen Sacred And Historical Places 120 Fourteen Buddhist Councils 136 Fifteen History Of Buddhism 144 Buddhist Religious Studies 1 CHAPTER ONE THE COMPASSIONATE BUDDHA The Buddha is possessed of infinite virtues. If a man sings His glory for thousand years, then the years will be finished but the virtues will never come to end. Gautama Buddha was such a great man with unlimited virtues. Many years ago Prince Gautama was born in 623 B.C. Another name of Prince Gautama was Siddhartha. Besides this He was also known as Sakyasinha, as He was born in Sakya clan. His father's name was king Suddhodana and Mother's name was queen Mahamaya. His father was the king of Kapilavastu. While Mahamaya was on her way to tier father's house, Prince Gautama was born in the Lumbini Garden. It is located at a few miles away from Kapilavastu. Introduction of clan The original clan of Sakya was reigning in Kapilavastu. In Pali literature there is mention of some Sakiyan cities such as Catuma, Samgama, Ulumpa, Silavati etc. Among them, Devadaha was particularly well-known in history. It is said that there was a natural lake. It was not man-made. So it was called Devadaha or the lake created by gods. In other tradition, the Sakiyan Kings used it to arrange different kinds of games during the festivals. So, it was called Devadaha or the lake used by the kings (Deva). Sakiyan king, Jayasena was then ruling Kapilavastu. At that time, king Devadaha was on the throne of Devadaha. On the other hand, Devadaha-Sakiya's son Anjana married Yasodhara, the daughter of Jayasena, the Sakiyan king. Sinhahanu was the son of king Jaysena. He married Kacchani, the daughter of king Devadaha. He had four sons and two daughters. They are respectively Suddhodhana, Dhoutodana, Suklodana, Amitodana, Amita and Pramita. On the other hand, Anjana had two sons namely Dandapani, Suprabuddha ad two daughters namely Mahamaya and Mahaprajapati. King Suddhodana married both of them. Suprobuddha married Amita. His son and daughter respectively were Devadatta and Gopa. Life-history of Gautama Mahamaya was the chief queen of king Suddhodhana. At that time there was a festival in connection with Asarhi full-moon day in Kapilavastu. The citizens attended the festival. After celebration of the festival queen Mahamaya slept. At the end of the night, she saw a dream. It appeared in her mind that four guardian gods coming from four directions took her away with bed. The gods kept her palanquin in a beautiful 2 Buddhist Religious Studies place of the Himalayas and stood aside. Their queens bathed her in the Manasasrovar Lake. She was adorned with celestial scented dress. Not in a distance i.e. nearby there was a silver mountain on stood a golden palace. They laid her in the golden palace with her head towards the direction of the east. Then, a white elephant came down from the golden mountain situated nearby. A white lotus hangs on trunk of that elephant. That white elephant entered the golden palace and went round the queen's bed thrice. Then the elephant penetrated the white lotus to the right side of the queen's womb. The queen felt wonderful thrill in mind and body. Next morning, after she got up from bed, she informed the story of the dream to king Suddhodhana. The king immediately called the astrologers and enquired about the interpretation of the dream. They said to the king, 'Rejoice, Mayadevi will have a male child. In future this son will be an illustrious Lord. Sun in the dream, the prince will be very powerful. The appearance of the White elephant in the dream means that the son to be born will be profoundly calm, deep in heart, grave in nature, rare personality in the world, destroyer of human sorrows and omniscient. The great personality will be born in Sakiyan chan and Oh King, thus rejoice'. Days go on. The sacred Vesakha full-moon day had come. At that time the queen desired to go to her father's house. The king made all arrangements. From Kapilavastu to Devadaha, the road was nicely decorated. The queen together with attendants started for her father's house being seated in the golden palanquin. The palanquin stopped in a beautiful place amidst Sal-trees of Lumbini Garden situated between two countries. The Saltrees were in full blossoms. The birds were chirping. The queen stood up and caught holds a branch of a Sa1-tree to have rest for a while. At no time there started pains at child-birth. The attendants encircled the surrounding with clothes. At the time of auspicious Vesakha full-moon day, the future Buddha of the world, Gautuma Buddha was born in that Lumbini Garden. Then, four higher gods (Mahabrahmas) along with four guardian gods nursed Him. It is said that the Bo-tree of Bodhgaya; Gopa, the mother of Rahula; the four treasurers; the four auspicious elephants; Kanthaka, the king of the horse; Chandaka, the Charioteer and Udayi, the son of a minister were born in the same day. They were all closely connected with the events of the life of Gautama. The birth news reached king Suddhodhana. Festivities started in Katpilavastu. But amidst rejoicing, sadness descended. Seven days after the birth of Siddharttha, queen Mahamaya died. Then His step-mother, Mahapajapati took responsibility of bringing Him up. Queen Gautami took care of Him with the affection bestowed to her-own child. So His home name became Gautama. Gautama hears many names, viz. Siddhartha, Sakyasinha, Suddhodani, Mahamayasuta. The Compassionate Buddha 3 His another name was Akkabandhu because of his having born in Sun dynasty or Suriya clan. Again He was mentioned in Mahapadan Sutta as having been born in Gautama's clan. From birth to Buddhahood He was known as Bodhisattva. Again, before the last birth, during all the previous births are called Bodhisattva-life. Bodhisattva Himself became Buddha after having supreme knowledge. Before this birth He took 549 births in different planes of existence. 'Bodhi' means wisdom by act of which a man is emancipated from all kinds of sufferings.
Load more

Recommended publications
  • Buddhist Discussion Centre (Upwey) Ltd. 33 Brooking St
    Buddhist Discussion Centre (Upwey) Ltd. 33 Brooking St. Upwey 3158 Victoria Australia. Telephone 754 3334. (Incorporated in Victoria) NEWSLETTER N0. 11 MARCH 1983 REGISTERED BY AUSTRALIA POST PUBLICATION NO. VAR 3103 ISSN 0818-8254 Inauguration of 1000th Birth Anniversary of Atisa Dipankar Srijnan - Dhaka, Bangladesh,1983. Chief Martial Law Administrator, (C.M.L.A.) Lt. Gen. H. M. Ershad inaugurated the Week-long programme commencing on 26th February, 1983. A full report of this event appeared in the Bangladesh Observer, 20th February, 1983, at Page 1, under the heading "All Religions enjoy equal rights". The C.M.L.A. said it was a matter of great pride that Atisa Dipankar Srijnan had established Bangladesh in the comity of nations an honourable position by his unique contributions in the field of knowledge. Therefore, Dipankar is not only the asset and pride of the Buddhist community; rather he is the pride of Bangladesh and an asset for the whole nation. The C.M.L.A. hoped that the people being imbibed with the ideals of sacrifice, patriotism, friendship and love of mankind of Atisa Dipankar would take part in the greater struggle of building the nation. He called upon the participating delegates to carry with them the message of peace, fraternity, brotherhood, love and non-violence from the people of Bangladesh to the people of their respective countries. Besides Bangladesh, about 50 delegates from about 20 countries took part in the celebration. John D. Hughes, Director of B.D.C. (Upwey), representing Australia at the Conference, would like to express his sincere gratitude to the C.M.L.A.
    [Show full text]
  • Colonialism, Education and Rural Buddhist Communities in Bangladesh Bijoy Barua University of Toronto, Canada, [email protected]
    International Education Volume 37 Issue 1 Fall 2007 Colonialism, Education and Rural Buddhist Communities in Bangladesh Bijoy Barua University of Toronto, Canada, [email protected] Follow this and additional works at: http://trace.tennessee.edu/internationaleducation Copyright © 2007 by the University of Tennessee. Reproduced with publisher's permission. Further reproduction of this article in violation of the copyright is prohibited. http://trace.tennessee.edu/internationaleducation/vol37/iss1/4 Recommended Citation Barua, Bijoy (2007). Colonialism, Education and Rural Buddhist Communities in Bangladesh. International Education, Vol. 37 Issue (1). Retrieved from: http://trace.tennessee.edu/internationaleducation/vol37/iss1/4 This Article is brought to you for free and open access by Trace: Tennessee Research and Creative Exchange. It has been accepted for inclusion in International Education by an authorized administrator of Trace: Tennessee Research and Creative Exchange. For more information, please contact [email protected]. Barua COLONIALISM, EDUCATION, AND RURAL BUDDHIST COMMUNITIES IN BANGLADESH Bijoy Barua Ontario Institute for Studies in Education University of Toronto Toronto, Canada Cultural homogenization through the establishment of a central- ized and standardized curriculum in education has become the dominant model in Bangladesh today, a model of education that is deeply rooted in the colonial legacy of materialism, acquisitiveness, and social exclusion (B. Barua, 2004; Gustavsson, 1990). Such a model is predicated on the notion that Bangladesh “is culturally homogenous, with one language, one domi- nant religion, and no ethnic conflict” (Hussain, 2000, p. 52). Predictably and unfortunately, the prospects for decolonization in a “post-colonial/in- dependence context” still appear to be bleak since the state continues to rely on a centrally controlled and standardized educational system that is committed to cultural homogenization and social exclusion—a process that is being encouraged by foreign aid and international assistance (B.
    [Show full text]
  • Ambedkar and the Dalit Buddhist Movement in India (1950- 2000)
    International Journal of Arts Humanities and Social Sciences Volume 2 Issue 6 ǁ July 2017. www.ijahss.com Ambedkar and The Dalit Buddhist Movement in India (1950- 2000) Dr. Shaji. A Faculty Member, Department of History School of Distance Education University of Kerala, Palayam, Thiruvananthapuram Bhimrao Ramji Ambedkar was one of the most remarkable men of his time, and the story of his life is the story of his exceptional talent and outstanding force of character which helped him to succeed in overcoming some of the most formidable obstacles that an unjust and oppressive society has ever placed in the way of an individual. His contribution to the cause of Dalits has undoubtedly been the most significant event in 20th century India. Ambedkar was a man whose genius extended over diverse issues of human affairs. Born to Mahar parents, he would have been one of the many untouchables of his times, condemned to a life of suffering and misery, had he not doggedly overcome the oppressive circumstances of his birth to rise to pre-eminence in India‘s public life. The centre of life of Ambedkar was his devotion to the liberation of the backward classes and he struggled to find a satisfactory ideological expression for that liberation. He won the confidence of the- untouchables and became their supreme leader. To mobilise his followers he established organisations such as the Bahishkrit Hitkarni Sabha, Independent Labour Party and later All India Scheduled Caste Federation. He led a number of temple-entry Satyagrahas, organized the untouchables, established many educational institutions and propagated his views through newspapers like the 'Mooknayak', 'Bahishkrit Bharat' and 'Janata'.
    [Show full text]
  • The Global Connections of Gandhāran Art
    More Gandhāra than Mathurā: substantial and persistent Gandhāran influences provincialized in the Buddhist material culture of Gujarat and beyond, c. AD 400-550 Ken Ishikawa The Global Connections of Gandhāran Art Proceedings of the Third International Workshop of the Gandhāra Connections Project, University of Oxford, 18th-19th March, 2019 Edited by Wannaporn Rienjang Peter Stewart Archaeopress Archaeology Archaeopress Publishing Ltd Summertown Pavilion 18-24 Middle Way Summertown Oxford OX2 7LG www.archaeopress.com ISBN 978-1-78969-695-0 ISBN 978-1-78969-696-7 (e-Pdf) DOI: 10.32028/9781789696950 www.doi.org/10.32028/9781789696950 © Archaeopress and the individual authors 2020 Gandhāran ‘Atlas’ figure in schist; c. second century AD. Los Angeles County Museum of Art, inv. M.71.73.136 (Photo: LACMA Public Domain image.) This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. This book is available direct from Archaeopress or from our website www.archaeopress.com Contents Acknowledgements ����������������������������������������������������������������������������������������������������������������������������iii Illustrations ����������������������������������������������������������������������������������������������������������������������������������������iii Contributors ��������������������������������������������������������������������������������������������������������������������������������������� iv Preface ������������������������������������������������������������������������������������������������������������������������������������������������
    [Show full text]
  • Gandharan Sculptures in the Peshawar Museum (Life Story of Buddha)
    Gandharan Sculptures in the Peshawar Museum (Life Story of Buddha) Ihsan Ali Muhammad Naeem Qazi Hazara University Mansehra NWFP – Pakistan 2008 Uploaded by [email protected] © Copy Rights reserved in favour of Hazara University, Mansehra, NWFP – Pakistan Editors: Ihsan Ali* Muhammad Naeem Qazi** Price: US $ 20/- Title: Gandharan Sculptures in the Peshawar Museum (Life Story of Buddha) Frontispiece: Buddha Visiting Kashyapa Printed at: Khyber Printers, Small Industrial Estate, Kohat Road, Peshawar – Pakistan. Tel: (++92-91) 2325196 Fax: (++92-91) 5272407 E-mail: [email protected] Correspondence Address: Hazara University, Mansehra, NWFP – Pakistan Website: hu.edu.pk E-mail: [email protected] * Professor, Department of Archaeology, University of Peshawar, Currently Vice Chancellor, Hazara University, Mansehra, NWFP – Pakistan ** Assistant Professor, Department of Archaeology, University of Peshawar, Pakistan CONTRIBUTORS 1. Prof. Dr. Ihsan Ali, Vice Chancellor Hazara University, Mansehra, Pakistan 2. Muhammad Naeem Qazi, Assistant Professor, Department of Archaeology, University of Peshawar, Pakistan 3. Ihsanullah Jan, Lecturer, Department of Cultural Heritage & Tourism Management, Hazara University 4. Muhammad Ashfaq, University Museum, Hazara University 5. Syed Ayaz Ali Shah, Department of Archaeology, University of Peshawar, Pakistan 6. Abdul Hameed Chitrali, Lecturer, Department of Cultural Heritage & Tourism Management, Hazara University 7. Muhammad Imran Khan, Archaeologist, Charsadda, Pakistan 8. Muhammad Haroon, Archaeologist, Mardan, Pakistan III ABBREVIATIONS A.D.F.C. Archaeology Department, Frontier Circle A.S.I. Archaeological Survery of India A.S.I.A.R. Archaeological Survery of India, Annual Report D.G.A. Director General of Archaeology E.G.A.C. Exhibition of the German Art Council I.G.P. Inspector General Police IsMEO Instituto Italiano Per il Medio ed Estremo Oriente P.M.
    [Show full text]
  • 1 Bangladesh
    Bangladesh – Researched and compiled by the Refugee Documentation Centre of Ireland on 30 January 2015 General information on Buddhism in Bangladesh, how to be initiated, practice, schools, monks. Can somebody, in Bangladesh, become a monk without any theological training? Do Buddhist monk in Bangladesh necessarily belong to either the Theravada school or the Mahayana school? The most recent US Department of State report on religious freedom in Bangladesh, in “Section I. Religious Demography”, states: “The U.S. government estimates the total population at 163.7 million (July 2013 estimate). According to the 2011 census, Sunni Muslims constitute 90 percent and Hindus make up 9.5 percent of the total population. The remainder of the population is predominantly Christian (mostly Roman Catholic) and Theravada-Hinayana Buddhist.” (US Department of State (28 July 2014) 2013 Report on International Religious Freedom – Bangladesh, p.1) A document published on the Life & Work in Dhaka website refers to Buddhism in Bangladesh as follows: “Theravanda is the oldest surviving Buddhist school, with over 100 million followers worldwide. In the hill tracts these predominantly consist of Chakma, Chak, Marma, Tenchungya and Khyang people. There are several monasteries in the Chittagong Hills, and a beautiful Golden Temple right here in Bandarban, which houses one of the largest statues of Buddha in the entire country. To be precise it is actually a pagoda, as the building itself consists of many tiered towers. Local Buddhist shrines also form an important centre for village life, with major festivals commemorating the important events in the life of the Buddah. Most Buddhist villages have a boarding school known as the ‘kyong,’ where boys learn to read Burmese and a little Pali, an ancient Buddhist scriptural language.
    [Show full text]
  • Print This Article
    Journal of Global Buddhism 2020, Vol.21 205–222 DOI: 10.5281/zenodo.4031015 www.globalbuddhism.org ISSN: 1527-6457 (online) © The author(s) Special Focus: Bad Buddhism This article illustrates how conversations on “good” and “bad” forms of Buddhism have taken place in Bangladesh since the 19th-century Theravāda reformation. First, in the process of purging prior Hindu and Tantric influences, second, with the introduction of Mahāyāna Buddhism through Risshō-Kōsei-kai; and, third, in responding to recent Buddhist extremism in Myanmar. The article also shows how “bad Buddhism”—for instance, Buddhist extremism in Myanmar—impacts Buddhists in other countries. For Bangladeshi Buddhists, claiming their identity and practices involves a process of both connecting with the “good” and distancing from the “bad.” Keywords: Bangladesh; Rissho-Kōshei Kai; Rohingya; global religion he Buddhist community forms a very small minority in Bangladesh, only approximately one percent of the total population of 160 million. Bangladeshi Buddhists mainly have been following Theravāda Buddhism, after a reformation initiated by the Arakanese Buddhist Tmonk Sāramedha Mahāthera and Buddhist priests of Chittagong, when Bangladesh was still a region of British India (Chakma 2011; Khan 2003; Chaudhuri 1982). Since the reformation movement began in 1856, the culture and practices of Bangladeshi Buddhists have been reshaped by many transnational influences. I argue in this paper that transnational connections have played a significant role in the formation of Bangladeshi Buddhist identity and practices, in the way they came to define “good” and “bad” forms of Buddhism. Bangladeshi Buddhists’ connections with Buddhists of other countries required them to be receptive to cultures and texts from outside which were then fused into the existing literary, geographical, economic, and political conditions of Bangladesh.
    [Show full text]
  • Chipamong Chowdhury EDUCATION 2012 MA
    CURRICULUM VITAE Chipamong Chowdhury EDUCATION 2012 M.A. Religious Studies/South Asian Studies University of Toronto Thesis: Merit Maker: Myth, Legend, Sacred Hagiography of Sivali-Saint in Theravada Buddhism in South and Southeast Asia. 2010 M.A. Religious Studies, Naropa University, Boulder CO. USA Indo-Tibetan Buddhism with Sanskrit Language Thesis: Inception and Insight of Alayavijnana: A Theravada Interpretation and Critique. 2005 M.A. Theravada Studies Post Graduate Institute of Pali and Buddhist Studies, University of Kelaniya Colombo, Sri Lanka Thesis: The Colors of Arahant: A Study in the Beauty and Fallacy of the Liberated One in Pali Buddhism 2003 Diploma and B.A. International Theravada Buddhist Missionary University, Yangon, Myanmar. RESEARCH INTERESTS Theravada Studies; South and Southeast Asian Studies; Buddhist Philosophy; Rituals; Pali literature; Sexuality & Women Studies; Politics, Violence/ Non- Violence; Contemporary Monasticism; and Film studies. ACADEMIC TEACHING EXPERIENCE 2012: Visiting Lecturer, Tallinn University Course Teaching currently: Neo Buddha and New Buddhism: Religion, Politics, and Modern Society 2012: Visiting Lecturer, Tallinn University Course Teaching Currently: Enlightened Women: Buddhism, Women, Gender, Sexuality, and Female Asceticism 2012: Teaching Assistant: South Asian Religions. University of Toronto. Mississauga Campus. 2010-11: Teaching Assistant: Introduction to Buddhist Religious Traditions University of Toronto, St. George Campus 2011: Teaching Assistant: Introduction Buddhist Religious Traditions University of Toronto. Mississauga Campus 2010: Teaching Assistant: Asian Religions and Culture 1 1 University of Toronto, Scarborough Campus 2010: Teaching Assistant: Introduction Buddhist Religious Traditions University of Toronto, Mississauga Campus 2010: Introduction to World Religions, New Vista High School, Boulder, Colorado, USA. From March-May INVITED TO GIVE LECTURES 2011: What He Can/Can’t Do: Bodhisattva in Jataka-Narratives and Contemporary Practices in Southeast Asia.
    [Show full text]
  • Buddhism and Politics the Politics of Buddhist Relic Diplomacy Between Bangladesh and Sri Lanka
    Special Issue: Buddhism and Politics Journal of Buddhist Ethics ISSN 1076-9005 http://blogs.dickinson.edu/buddhistethics/ Volume 25, 2018 The Politics of Buddhist Relic Diplomacy Between Bangladesh and Sri Lanka D. Mitra Barua Cornell University Copyright Notice: Digital copies of this work may be made and distributed provided no change is made and no alteration is made to the content. Reproduction in any other format, with the exception of a single copy for private study, requires the written permission of the author. All en- quiries to: [email protected]. The Politics of Buddhist Relic Diplomacy Between Bangladesh and Sri Lanka D. Mitra Barua 1 Abstract Buddhists in Chittagong, Bangladesh claim to preserve a lock of hair believed to be of Sakyamuni Buddha himself. This hair relic has become a magnet for domestic and transnational politics; as such, it made journeys to Colom- bo in 1960, 2007, and 2011. The states of independent Cey- lon/Sri Lanka and East Pakistan/Bangladesh facilitated all three international journeys of the relic. Diplomats from both countries were involved in extending state invita- 1 The Robert H. N. Ho Family Foundation Postdoctoral Fellow, Cornell University. Email: [email protected]. The initial version of this article was presented at the confer- ence on “Buddhism and Politics” at the University of British Columbia in June 2014. It derives from the section of Buddhist transnational networks in my ongoing research project on Buddhism in Bengal. I am grateful to the Robert H. N. Ho Family Foundation Postdoctoral Fellowship in Buddhist Studies (administered by the American Council of Learned Societies) for its generous funding that has enabled me to conduct the re- search.
    [Show full text]
  • Mauryan Art and Architecture- Part 1
    Mauryan Art and Architecture- Part 1 drishtiias.com/printpdf/mauryan-art-and-architecture-part-1 Introduction The Great Mauryan ruler Ashoka embraced Buddhism (as a part of shraman tradition) and the immense Buddhist missionary activities that followed during his rule paved the way for the development of Mauryan sculptural and architectural styles. King Ashoka patronized the shraman tradition in the third century BCE. The shraman tradition refers to several Indian religious movements parallel to but separate from the historical vedic religion. It includes Jainism, Buddhism, and others such as Ajivikas, and Carvakas. Background In 321 BC, Chandragupta Maurya, with the help of Chanakya (author of Arthashasthra) founded the Mauryan dynasty after overthrowing Nanda Dynasty. The Mauryan Empire was the first most powerful Indian empire to bring the entire Indian subcontinent under a single rule. The Mauryan empire under Chandragupta Maurya spread its boundaries into Central Asia and Persia. Expansion of Mauryan Empire: Chandragupta Maurya was succeeded by his son Bindusara in 298 BC who expanded the kingdom over most of present-day India, except Kalinga. Mauryan Dynasty under Ashoka: Bindusara's kingdom was inherited by his son Ashoka the Great in 274 B.C. Kalinga Invasion: During the invasion of Kalinga, Ashoka renounced bloodshed and adopted the policy of Ahimsa and adopted Buddhism. Mauryan Art and Architecture Mauryan architecture can be divided into Court Art and Popular Art. 1/6 Mauryan Court Art: Implies architectural works (in the form of pillars, stupas and palaces) commissioned by Mauryan rulers for political as well as religious reasons. Palaces: Greek historian, Megasthenes, described the palaces of the Mauryan empire as one of the greatest creations of mankind and Chinese traveler Fa Hien called Mauryan palaces as god gifted monuments.
    [Show full text]
  • Narration in Gandharan Reliefs
    Narration in Gandharan Reliefs Muhammad Shehzad Haider Master of Architecture 1997 A thesis submitted in partial fulfillment of the requirement for the degree of Master of Architecture in the faculty of Built Environment at the University of New South Wales, Australia, 1997. U N S w 1 2 SEP 1997 LIBRARY Dedicated To My Parents Contents Acknowledgments List of Plates Introduction 1 Gandhara: 7 Geography 7 Evolution of Gandharan Art 9 Foreign Influences in Gandharan Stone Reliefs 15 Types of Narration in Gandharan Stone Reliefs 22 Monoscenic Narratives: the theme of Action 22 Monoscenic Narratives: Being in a State 25 Conflated Narrative 26 Continuous Narrative 26 Linear Narrative 29 The stone Bas-Reliefs of Gandhara 31 Themes of Narration 32 The Jatakas 32 Life of Buddha 38 Characteristics of Gandharan Stone Reliefs. 56 Notes 59 Bibliography 62 Acknowledgments This paper would not be completed without the guidance of my supervisor, Mr. Michael Tawa who always put me on the right track during the process of my research and presented me with questions that has to be answered. Special thanks to Premporn Khemavuk who always supported and encouraged me during my thesis and helped me in getting information regarding the topic. Besides using the vast collection of books in University of New South Wales, I am also much obliged to the library of University of Sydney that has a good collection of valuable books regarding my topic. I would also like to thank Amir Arif for his moral support during my thesis. LIST OF PLATES 1. Presentation of the Bride to Sidhartha 14 2.
    [Show full text]
  • Buddha on the Rocks: Gandhāran Connections Through the Karakorum Mountains M
    Buddha on the Rocks: Gandhāran connections through the Karakorum mountains M. E. J. J. van Aerde, A. D. L. Mohns, and A. G. Khan The Global Connections of Gandhāran Art Proceedings of the Third International Workshop of the Gandhāra Connections Project, University of Oxford, 18th-19th March, 2019 Edited by Wannaporn Rienjang Peter Stewart Archaeopress Archaeology Archaeopress Publishing Ltd Summertown Pavilion 18-24 Middle Way Summertown Oxford OX2 7LG www.archaeopress.com ISBN 978-1-78969-695-0 ISBN 978-1-78969-696-7 (e-Pdf) DOI: 10.32028/9781789696950 www.doi.org/10.32028/9781789696950 © Archaeopress and the individual authors 2020 Gandhāran ‘Atlas’ figure in schist; c. second century AD. Los Angeles County Museum of Art, inv. M.71.73.136 (Photo: LACMA Public Domain image.) This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. This book is available direct from Archaeopress or from our website www.archaeopress.com Contents Acknowledgements ����������������������������������������������������������������������������������������������������������������������������iii Illustrations ����������������������������������������������������������������������������������������������������������������������������������������iii Contributors ��������������������������������������������������������������������������������������������������������������������������������������� iv Preface ������������������������������������������������������������������������������������������������������������������������������������������������
    [Show full text]