Mauryan Art and Architecture- Part 1
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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. -
6. Art of Mauryan Period
ASHOKA THE GREAT : REPRESENTING THE ACME OF INDIAN CULTURE 1 ARTS OF THE MAURYAN PERIOD 3 Royal Palace 4 Pillars, Sculptures and Rock-cut Architecture 5 Pillars 5 LION CAPITAL, SARNATH 6 Bull Capital , Rampurva 8 Sculptures 9 DIDARGUNJ YAKSHINI 9 Yaksha, Parkham, Mathura 11 Rock Cut Cave- Lomus Rishi 12 Chaitya, karle 14 Stupas 15 Pottery 19 Coins 20 Donors and Patronage 21 ASHOKA THE GREAT : REPRESENTING THE ACME OF INDIAN CULTURE Ashoka occupies a unique place in the history of India. His policies of universal peace, non-violence and religious harmony find no parallel in the monarchs of the world. Ashoka stands out as a monarch who combined successful kingship with idealism and philosophy. Like other rulers, Ashoka too began his reign with war - the conquest of Kalinga. However, the mindless destruction of life and property in this war shattered him so greatly that he vowed never to wage any war again. Instead he adopted the policy of Dhamma Vijaya that is conquest through dhamma. Page !1 of !22 In his thirteenth major Rock Edict, Asoka states that true conquest is by piety (the quality of being religious or reverent) and virtue. Such a decision taken by a king, who lived in an era where military might was the measure of power, earned him a unique place in history. Ashoka was a true humanist. His policies were oriented towards the welfare of his people. His dhamma was based on social responsibility. Besides giving importance to respecting brahmins, and servants, obedience to elders, abstention from killing living beings, dhamma also asked people to live in religious harmony. -
Depiction of Asoka Raja in the Buddhist Art of Gandhara
Journal of the Research Society of Pakistan Volume No. 54, Issue No. 2 (July - December, 2017) Mahmood-ul-Hasan * DEPICTION OF ASOKA RAJA IN THE BUDDHIST ART OF GANDHARA Abstract Asoka was the grandson of the Chndragupta Maurya, founder of one of the greatest empires of the ancient India (321-297 BC). The empire won by Chandragupta had passed to his son Bindusara, after his death, it was again transmitted to his son Asoka. During early years of his kingship he was a very harsh ruler. But after witnessing the miseries and suffering of people during the Kalinga War (260 BCE.) Ashoka converted to Buddhism and decided to substitute the reign of the peace and tranquility for that of violence. Due to his acts of piety and love for the Buddhist faith he become the most popular and personality after Buddha for the Buddhists. Many legends associated with him i.e. “a handful dust”, “redistribution of Relics”, “ his visit of underwater stupa at Ramagrama” are depicted in Gandhara Art. In the present article an effort has been made to identify and analyze the legends of Ashoka in the light of their historical background. Keywords: Chandragupta Maurya, Bindusara, Ashoka, Kalanga war, Buddhism. Introduction The Buddhist Art of Gandhara came in to being in the last century before the Christian era, when the Sakas were ruling in the North-West (Marshall, 1973:17) and further developed during the Parthian period (1st century A.D.). Like the Sakas, the Parthians were confirmed philhellenes and proud of their Hellenistic culture, and not only had they large numbers of Greek subjects in their empire but they were in a position to maintain close commercial contacts with the Mediterranean coasts (Ibid: 6). -
Unit 17 the Mauryas*
India: 6th Century BCE to 200 BCE UNIT 17 THE MAURYAS* Structure 17.0 Objectives 17.1 Introduction 17.2 Historical Background 17.3 Distribution of Inscriptions 17.4 Dhamma 17.4.1 Causes 17.4.2 Contents of Dhamma 17.4.3 Ashoka’s Dhamma and the Mauryan State 17.4.4 Dhamma-Interpretations 17.5 Mauryan Art and Architecture 17.5.1 Examples of Mauryan Art 17.6 Disintegration of the Empire 17.6.1 Successors of Ashoka 17.6.2 Other Political Factors for Disintegration 17.6.3 Ashoka and his Policies 17.6.4 Economic Problems 17.7 Growth of Local Polities in Post-Mauryan Period 17.8 Summary 17.9 Key Words 17.10 Answers to Check Your Progress Exercises 17.11 Suggested Readings 17.0 OBJECTIVES After reading this Unit, you will be able to learn about: the historical background to the formulation of the policy of Dhamma; Ashoka’s Dhamma, its main characteristics; role of Dhamma-mahamattas; main features of Mauryan art and architecture; and the various factors responsible for the decline of the Mauryas. 17.1 INTRODUCTION Many historians consider Ashoka as one of the greatest kings of the ancient world. His policy of Dhamma has been a topic of lively discussion among scholars. The word ‘Dhamma’ is the Prakrit form of the Sanskrit word ‘Dharma’. Dhamma has been variously translated as piety, moral life, righteousness and so on, but the best way to understand what Ashoka means by Dhamma is to read his edicts. The edicts were written primarily to explain to the people throughout the empire the principles of Dhamma. -
A Contingency Theory of Leadership Based on the Worldviews of Five Religions
The Leadership Quarterly 16 (2005) 771–806 Leadership with inner meaning: A contingency theory of leadership based on the worldviews of five religions Mark Kriger a,T, Yvonne Seng b,1 a Norwegian School of Management BI, Nydalsveien 37, NO-0442 Oslo, Norway b American University, 140 13th Street SE, Washington, DC 20003, United States Abstract The purpose of this article is to create the foundation for a contingency theory of leadership based on the inner values and worldviews of five major religious traditions: Islam, Christianity, Judaism, Hinduism and Buddhism. The article identifies similarities and differences in the implicit leadership models among these five religious traditions. It further explores the implications of this model for organizational leadership in an increasingly uncertain and evolving global economy, where not only cultures but also religions, their belief systems and their values, are in increasing contact and interaction. We develop and describe a multiple-level ontological model of being to expand upon and enlarge the currently accepted behavior-based contingency theories of leadership. The article proposes and creates an integrative model of organizational leadership based on inner meaning, leader values, vision and moral examples at multiple levels of being as an extension to prior behavior-based contingency theories of organizational leadership. D 2005 Elsevier Inc. All rights reserved. Keywords: Spiritual leadership; Contingency theory; Ontological levels; Nondual worldviews; Natural experiments 1. Introduction When one examines the implied leadership models embedded in the scriptural texts and traditions of the world’s major religious traditions there is evidence for a meta-contingency theory of leadership. It is T Corresponding author. -
The Teaching of Buddha”
THE TEACHING OF BUDDHA WHEEL OF DHARMA The Wheel of Dharma is the translation of the Sanskrit word, “Dharmacakra.” Similar to the wheel of a cart that keeps revolving, it symbolizes the Buddha’s teaching as it continues to be spread widely and endlessly. The eight spokes of the wheel represent the Noble Eightfold Path of Buddhism, the most important Way of Practice. The Noble Eightfold Path refers to right view, right thought, right speech, right behavior, right livelihood, right effort, right mindfulness, and right meditation. In the olden days before statues and other images of the Buddha were made, this Wheel of Dharma served as the object of worship. At the present time, the Wheel is used internationally as the common symbol of Buddhism. Copyright © 1962, 1972, 2005 by BUKKYO DENDO KYOKAI Any part of this book may be quoted without permission. We only ask that Bukkyo Dendo Kyokai, Tokyo, be credited and that a copy of the publication sent to us. Thank you. BUKKYO DENDO KYOKAI (Society for the Promotion of Buddhism) 3-14, Shiba 4-chome, Minato-ku, Tokyo, Japan, 108-0014 Phone: (03) 3455-5851 Fax: (03) 3798-2758 E-mail: [email protected] http://www.bdk.or.jp Four hundred & seventy-second Printing, 2019 Free Distribution. NOT for sale Printed Only for India and Nepal. Printed by Kosaido Co., Ltd. Tokyo, Japan Buddha’s Wisdom is broad as the ocean and His Spirit is full of great Compassion. Buddha has no form but manifests Himself in Exquisiteness and leads us with His whole heart of Compassion. -
Texts. Rock Inscriptions of Asoka
TEXTS. ROCK INSCRIPTIONS OF ASOKA SHAHBAZGARHI, KHlLSI, GIRNAR, DHAULI, AND JAUGADA. EDICT I. s Ayam dharmalipi [ omitted ] Devanampriyasa * # # K Iyam dhammalipi f do. ] Devanampiyena Piyadasina G lyara dhammalipi [ do. ] Devanampiyena Piyadasina, D * # dha * * # # # * si pavatasi Devanampiye * # # * J Iyam dhammalipi Khepingalasi pavatasi Devanampiyena Piyadasina S Ranyo likhapi . Hidam lo ke * jiva. * * * * * * K # * lekhapi. Hida no kichhi jive. alabhitu paja G Eanya lekhapita .. Idha na kinchi jivam arabhida paju D Lajo # # # * * * * * . * vam alabhitu pajapa J Lajina likhapita . Hida no kichhi jivam. alabhiti paja S # * # cha pi * sama* * * * * * * * # K hitaviye 2 no pi ch;i samaje. kataviye bahukam hi G hitavyam 4 na cha samaje. katavyo bahukam hi D * # * # # # # * * * 2# * # bahukam * * J hitaviye 2 no pi cha samaje. kataviye babukain hi S # # # * * # * # # *4# ### •## # # * K dosa samejasa. Devanampiye Piyadasi Laja dakhati 5 G dosam samajamhi. pasati Devanampiyo Piyadasi Raja D * * # * # * * # # # nam # * # # # * # # # * J dosam samejasa. dakhati Devanampiye Piyadasi . Laja S 2 ati pi* * * katiya samayasa samato Devanampriyasa K athi picha. ekatiya samaj& sadhumata Devanampiyasa 7 G 6 asti pitu ekacha samaja sadhumata Devanampiyasa D * * # ekacha samajasa sadhumata Devanampiyasa J athi pichu ekatiya samaja sadhumata Devanampiyasa S Priyadasisa Ranyo para mahanasasa Devanampriyasa Priyadasisa 3 K Piyadasisa Lajine pale mahanasansi Devanampiyasa Piyadasisji 8 G Piyadasino Ranyo pura mahanasaphi Devanampiyasa Piyadasino 3 D Piyadasine -
Discovering Buddhism at Home
Discovering Buddhism at home Awakening the limitless potential of your mind, achieving all peace and happiness Special Integration Experiences Required Reading Contents The Eight Places of Buddhist Pilgrimage, by Jeremy Russell 3 (Also available on Lama Yeshe Wisdom Archive Website – www.lamayeshe.com) Further required reading includes the following texts: The Tantric Path of Purification, by Lama Thubten Yeshe Everlasting Rain of Nectar, by Geshe Jampa Gyatso © FPMT, Inc., 2001. All rights reserved. 1 2 The Eight Places of Buddhist Pilgrimage by Jeremy Russell Jeremy Russell was born in England and received his degree in English Literature from London University. He studied Buddhist philosophy at the Library of Tibetan Works and Archives, Dharamsala, for four years. Jeremy currently lives in Dharamsala, India, editing Cho-Yang, the Journal of Tibetan Culture, and translating other material from Tibetan. Lord Buddha said: Monks, after my passing away, if all the sons and daughters of good family and the faithful, so long as they live, go to the four holy places, they should go and remember: here at Lumbini the enlightened one was born; here at Bodhgaya he attained enlightenment; here at Sarnath he turned twelve wheels of Dharma; and here at Kushinagar he entered parinirvana. Monks, after my passing away there will be activities such as circumambulation of these places and prostration to them. Thus it should be told, for they who have faith in my deeds and awareness of their own will travel to higher states. After my passing away, the new monks who come and ask of the doctrine should be told of these four places and advised that a pilgrimage to them will help purify their previously accumulated negative karmas, even the five heinous actions. -
Ashoka and the Mauryan Empire
Ashoka and the Mauryan Empire Investigation 1. Mysterious messages from the past [1.1] Ashokan edict at Girnar Have you seen writing like this before? What language could it be? Who wrote it and when? What does it mean? We’re going to find out. http://commons.wikimedia.org/wiki/File:Ashoka_Girnar.png S: Ashoka_Girnar © The University of Melbourne – Asia Education Foundation, 2013 [1.2] Girnar hill To do that, we have to imagine going to India. This is Girnar, and at the bottom of the hill you can still see the same writing. Because it is cut into the surface of a rock, it is called an ‘inscription’. http://upload.wikimedia.org/wikipedia/commons/e/e1/Girnar_1.jpg S: Girnar_1.jpg © The University of Melbourne – Asia Education Foundation, 2013 [1.3] Girnar rock in 1869 Here’s the rock itself, in an old photo, taken in 1869. You can only just see the inscription, and part of the rock has been blasted away to be used to build a road. Whoever did that obviously didn’t think it was important to look after the inscription. http://www.bl.uk/onlinegallery/onlineex/apac/photocoll/a/largeimage63066.html S: Ahoka_inscription_on_rock.jpg © The University of Melbourne – Asia Education Foundation, 2013 [1.4] Girnar rock in 1900 You can see the inscription itself more clearly in this photo, taken in 1900. Can you see any changes? http://www.bl.uk/onlinegallery/onlineex/apac/photocoll/t/largeimage63961.html S: The_ashoka_Rock_Inscription.jpg © The University of Melbourne – Asia Education Foundation, 2013 [1.5] Girnar edict in 2007 And you can see the inscription much more clearly here. -
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. -
Asoka's Dhamma
/ ASORA'S DIIAMMA - Ninnal C. Sinha A soka's place is second in the history of Dhamma, second only to ~he founder, Gautama Siddhartha the Buddha. Both Theravada (Southern Buddhist) and Mahayana (Northern Buddhist) traditions agree on this point that Asoka is second to Buddha. Nigrodha or Upagupta, Nagasena or Nagatjuna, both Theravada and Mahayana traditions agree, rank after Asoka. Brahmanical (Hindu) literary works extant bear testimony to Asoka being a great Buddhist. Kalhana in Rajatarangini (12th Cent. A.D.) records Asoka as having adopted the creed of Jina (= Buddha) and as the builder of numerous Stupas and Chaityas. Modem scholars, mostly European, however question the authenticity or purity of Asoka's Dhamma. Critics of Asoka notice the absence of Four Noble Truths, Eight Fold Path and Nirvana from Asoka's Edicts and point to Asoka's mention of Svaga (Svarga) or Heaven in the Edicts. Some scholars hint that Asoka's toleration policy was to accommodate Brahmanical faith while others label Asoka's Dhamma as his invention. In my submission Asoka was a Buddhist first and a Buddhist last. Asoka's own words, that is, Asoka's Edicts substantiate this finding. Inscriptions of Asoka were read and translated by pioneer scholars like Senart, Hultzsch, Bhandarkar, Barua and Woolner. I 5 cannot claim competence to improve on their work and extract mainly from the literal translation of Hultzsch (Corpus Inscriptionum Indicarum: Volume I, London 1925). This ensures that I do not read my own meaning into any word of Asoka. For the same reason I use already done English translation ofPali/Sanskrit texts. -
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.