Central Asian Contacts and Their Results
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Problems of Chronology in Gandhāran Art
Rienjang and Stewart (eds) Problems of Chronology in Gandhāran Art Edited by Wannaporn Rienjang Peter Stewart Problems of Chronology in Gandhāran Art Since the beginning of Gandhāran studies in the nineteenth century, chronology has been one of the most significant challenges to the understanding of Gandhāran art. Many other ancient societies, including those of Greece and Rome, have left a wealth of textual sources which have put their fundamental chronological frameworks beyond doubt. In the absence of such sources on a similar scale, even the historical eras cited on inscribed Gandhāran works of art have been hard to place. Few sculptures have such inscriptions and the majority lack any record of find-spot or even general provenance. Those known to have been found at particular sites were sometimes moved and reused in antiquity. Consequently, the provisional dates assigned to extant Gandhāran sculptures have sometimes differed by centuries, while the narrative of artistic development remains doubtful and inconsistent. Building upon the most recent, cross-disciplinary research, debate and excavation, this volume reinforces a new consensus about the chronology of Gandhāra, bringing the history of Gandhāran art into sharper focus than ever. By considering this tradition in its wider context, alongside contemporary Indian art and subsequent developments in Central Asia, the authors also open up fresh questions and problems which a new phase of research will need to address. Problems of Chronology in Gandhāran Art is the first publication of the Gandhāra Connections project at the University of Oxford’s Classical Art Research Centre, which has been supported by the Bagri Foundation and the Neil Kreitman Foundation. -
The Mahayana Doctrine and Art. Comments on the Story of Amitabha
MISCEIvIvANEOUS. MAHAYANA DOCTRINE AND ART. COMMENTS ON THE STORY "AMITABHA."^ (concluded.) The story Amitabha characterises that phase in the development of Buddhism which may be called " the rise of the Mahayana," or " the origin of Buddhist the- ology." The age in which this process took place is the beginning of the Christian era, and the main events of our story are based upon historical traditions. The General Plan of the Ajant.v Caves. The philosophy of the Mahayana which finds expression in the philosophy of Acvaghosha may be regarded as orthodox Buddhist metaphysics. King Kanishka is a historical personality. His war against Magadha is mentioned in the Records of the Western IVorld, written by the Chinese pilgrim Hsiien Tsang. The con- ditions of peace imposed upon the king of Magadha are related in our story ex- actly as they are mentioned by this Chinese author. 1 See The Open Court for July, August, September. 622 THE OPEN COURT. The monastic life described in the first, second, and fifth chapters of the story Amitdbha is a faithful portrayal of the historical conditions of the age. The ad- mission and ordination of monks (in Pali called Pabbajja and Upasampada) and the confession ceremony (in Pfili called Uposatha) are based upon accounts of the MahSvagga, the former in the first, the latter in the second, Khandaka (cf. Sacred Books of the East, Vol. XIII.). A Mother Leading Her Child to Buddha. (Ajanta caves.) Kevaddha's humorous story of Brahma (as told in The Open Cozirt, No. 554. pp. 423-427) is an abbreviated account of an ancient Pali text. -
Greece, the Mother of All Religious Art
GREECE, THE MOTHER OF ALL RELIGIOUS ART BY THE EDITOR. the of eternal principles we may IF revelation means discovery justly declare that the Greek nation has been the medium for the revelation of art to mankind as well as the founder of science. The Greek style of literature, Greek methods of artistic represen- tation. Greek modes of thought have become standards and are therefore in this sense called "classical." We stand on the shoul- ders of the ancient Greeks, and whatever we accomplish is but a continuing- of their work, a building higher upon the foundations they have laid. This is true of sculpture, of poetry and of the basic principle of the science of thought, of logic, and also of mathematics. Euclid, more than Leviticus or Deuteronomy, is a book inspired by God.^ Whatever the non-Euclideans- may have to criticize in the outlines of Euclid's plane geometry, we must say that the author of this brief work is, in a definite and well-defined sense, the prophet of the laws that prevail in the most useful of all space- conceptions. By Euclid we understand not so much the author of the book that goes under his name, but the gist of the book itself, the thought of it, the conception of geometry and the principles which are embodied in it. In our recognition of Euclid's geometry we include his predecessors, whosoever they may have been. The man who for the first time in the history of mankind conceived the idea of points, lines, planes as immaterial quantities, as thought-constructions or whatever you may call the presentation of pure figures and their interdependence, was really a divinely inspired mind. -
POST MAURYAN EMPIRE Introduction
Chapter 7: POST MAURYAN EMPIRE Introduction After the death of Ashoka, his successors were not able to keep the vast Mauryan Empire intact. The provinces started declaring their independence. The northwest India slipped out of the control of the Mauryas and a series of foreign invasions affected this region. Kalinga declared its independence and in the further south the Satavahanas established their independent rule. As a result, the Mauryan rule was confined to the Gangetic valley and it was soon replaced by the Sunga dynasty. Chapter 7: POST MAURYAN EMPIRE Shunga Dynasty Chapter 7: POST MAURYAN EMPIRE Shunga Dynasty The founder of the Shunga dynasty was Pushyamitra Shunga, who was the commander- in-chief under the Mauryas. He assassinated the last Mauryan ruler Brihadratha and usurped the throne. The most important challenge to the Shunga rule was to protect North India against the invasions of the Bactrian Greeks from the northwest. The Greeks advanced up to Pataliputra and occupied it for sometime. However, Pushyamitra succeeded in regaining the lost territory. He also fought a campaign against Kharavela of Kalinga who invaded north India. Chapter 7: POST MAURYAN EMPIRE Shunga Dynasty The founder of the Shunga dynasty was Pushyamitra Shunga, who was the commander- in-chief under the Mauryas. He assassinated the last Mauryan ruler Brihadratha and usurped the throne. The most important challenge to the Shunga rule was to protect North India against the invasions of the Bactrian Greeks from the northwest. The Greeks advanced up to Pataliputra and occupied it for sometime. However, Pushyamitra succeeded in regaining the lost territory. -
Shankara: a Hindu Revivalist Or a Crypto-Buddhist?
Georgia State University ScholarWorks @ Georgia State University Religious Studies Theses Department of Religious Studies 12-4-2006 Shankara: A Hindu Revivalist or a Crypto-Buddhist? Kencho Tenzin Follow this and additional works at: https://scholarworks.gsu.edu/rs_theses Part of the Religion Commons Recommended Citation Tenzin, Kencho, "Shankara: A Hindu Revivalist or a Crypto-Buddhist?." Thesis, Georgia State University, 2006. https://scholarworks.gsu.edu/rs_theses/4 This Thesis is brought to you for free and open access by the Department of Religious Studies at ScholarWorks @ Georgia State University. It has been accepted for inclusion in Religious Studies Theses by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. SHANKARA: A HINDU REVIVALIST OR A CRYPTO BUDDHIST? by KENCHO TENZIN Under The Direction of Kathryn McClymond ABSTRACT Shankara, the great Indian thinker, was known as the accurate expounder of the Upanishads. He is seen as a towering figure in the history of Indian philosophy and is credited with restoring the teachings of the Vedas to their pristine form. However, there are others who do not see such contributions from Shankara. They criticize his philosophy by calling it “crypto-Buddhism.” It is his unique philosophy of Advaita Vedanta that puts him at odds with other Hindu orthodox schools. Ironically, he is also criticized by Buddhists as a “born enemy of Buddhism” due to his relentless attacks on their tradition. This thesis, therefore, probes the question of how Shankara should best be regarded, “a Hindu Revivalist or a Crypto-Buddhist?” To address this question, this thesis reviews the historical setting for Shakara’s work, the state of Indian philosophy as a dynamic conversation involving Hindu and Buddhist thinkers, and finally Shankara’s intellectual genealogy. -
"MAGIC BOOK" GK PDF in English
www.gradeup.co www.gradeup.co Content 1. Bihar Specific General Knowledge: • History of Bihar • Geography of Bihar • Tourism in Bihar • Mineral & Energy Resources in Bihar • Industries in Bihar • Vegetation in Bihar • National Park & Wildlife Sanctuaries in Bihar • First in Bihar • Important Tribal Revolt in Bihar • Bihar Budget 2020-21 2. Indian History: • Ancient India • Medieval India • Modern India 3. Geography: 4. Environment: 5. Indian Polity & Constitution: 6. Indian Economy: 7. Physics: 8. Chemistry: 9. Biology: www.gradeup.co HISTORY OF BIHAR • The capital of Vajji was located at Vaishali. • It was considered the world’s first republic. Ancient History of Bihar Licchavi Clan STONE AGE SITES • It was the most powerful clan among the • Palaeolithic sites have been discovered in Vajji confederacy. Munger and Nalanda. • It was situated on the Northern Banks of • Mesolithic sites have been discovered from Ganga and Nepal Hazaribagh, Ranchi, Singhbhum and Santhal • Its capital was located at Vaishali. Pargana (all in Jharkhand) • Lord Mahavira was born at Kundagram in • Neolithic(2500 - 1500 B.C.) artefacts have Vaishali. His mother was a Licchavi princess been discovered from Chirand(Saran) and (sister of King Chetaka). Chechar(Vaishali) • They were later absorbed into the Magadh • Chalcolithic Age items have been discovered Empire by Ajatshatru of Haryanka dynasty. from Chirand(Saran), Chechar(Vaishali), • Later Gupta emperor Chandragupta married Champa(Bhagalpur) and Taradih(Gaya) Licchavi princess Kumaradevi. MAHAJANAPADAS Jnatrika Clan • In the Later Vedic Age, a number of small • Lord Mahavira belonged to this clan. His kingdoms emerged. 16 monarchies and father was the head of this clan. republics known as Mahajanapadas stretched Videha Clan across Indo-Gangetic plains. -
2.IJHAMS-An Analytical Study on Emperors Asoka, Kanishka And
BEST: International Journal of Humanities, Arts, Medicine and Sciences (BEST: IJHAMS) ISSN (P): 2348-0521, ISSN (E): 2454-4728 Vol. 6, Issue 1, Jan 2018, 13-20 © BEST Journals AN ANALYTICAL STUDY ON EMPERORS ASOKA, KANISHKA AND HARSHA D. M. L. HARSHIKA BANDARA DASANAYAKA Assistant Lecture, Department of Pāli & Buddhist Studies, University of Ruhuna, Matara, Sri Lanka ABSTRACT Among the many kings who extended their patronage to Buddhism, the most prominent are Asoka, Kaniska and Harsha. Asoka was the person that made Buddhism a world religion. It was during his time well known nine missions were sent to various countries. Many inscriptions to impart the knowledge of morals were erected everywhere in his kingdom. After Ashoka a Kushana king called Kaniska supported Sarvastivada School, although it was during his times that the first Mahayana Sutras marked their appearance. King Harsha Wardhana was also a great patron of Buddhism in India. Asoka (268-232) is mentioned by historians as ‘the greatest of kings’, ‘not because of the physical extent of his empire, extensive as it was, but because of his character as a man, the ideals for which he stood and the principals by which he governed. Whatever religion Asoka believed in before his deeply moving experience of Kalinga war, he had converted himself to Buddhism at the time of third council. His conversion to Buddhism is compared by Rhys Davids with the Roman Emperor Constantine’s to Christianity. 1 His pilgrimages to the Buddhist sites were followed by erection of pillars with inscriptions that record the historical significance of those places. -
When Herakles Followed the Buddha: Power, Protection, and Patronage in Gandharan Art
WHEN HERAKLES FOLLOWED THE BUDDHA: POWER, PROTECTION, AND PATRONAGE IN GANDHARAN ART Jonathan Homrighausen Jesuit School of Theology, Berkeley ong before the twenty-first century adage that “the and Iranian mythological figures and artistic styles. L world is flat,” ancient empires and trade routes Gandharan Buddhist art also incorporates Hindu enabled cultural globalization of a kind quite familiar deities such as Shiva (Quagliotti 2011). The fusion of to us today. Modern buzzwords like ‘syncretism’ and such varied elements makes the study of Gandharan ‘alterity/otherness’ apply to these ancient cultures as art a vibrant field involving many cultures, but also much as they do to modern ones. The art of Gandha- can make it difficult to determine the provenance of ra in the 1st to 5th century Indian subcontinent offers particular iconographic motifs. many examples: coins, sculpture, and architecture Graeco-Roman artistic culture first spread into depicting scenes from Indic mythologies, but sharing Gandhara through the conquests of Alexander the an iconographic vocabulary with Graeco-Roman and Great (335–323 BCE) and the settlers he left behind in Iranian Zoroastrian arts and religions. This article ex- Bactria. The Hellenistic successor states declined, to amines Herakles’ iconographic journey to India and be replaced in Bactria and Gandhara (territories en- his transformation into Vajrapani, the bodyguard of compassing northeastern Afghanistan and northern the Buddha. In Gandharan sculptural reliefs depict- Pakistan and India) by the Kushan empire [Fig. 1]. In ing events from the life of the Buddha, the Heraklean the Kushan period, Classical artistic influence contin- Vajrapani serves as a sacred icon embodying the Bud- ued (Nehru, pp. -
Theravada and Mahayana Buddhism in Thailand
International Journal of Science and Research (IJSR) ISSN: 2319-7064 ResearchGate Impact Factor (2018): 0.28 | SJIF (2018): 7.426 Theravada and Mahayana Buddhism in Thailand Dang Thi Phuong Ph.D Research Scholar in Acharya Nagarjuna University, Guntur-522510, A.P., India Abstract: Buddhism in Thailand is the main religion of Theravada Buddhism, but there is evidence that Thailand still has the presence of Mahayana Buddhism transmitted from northern India to neighbouring countries, including Thailand. With the proofs and surveys show that Thailand still exists Mahayana Buddhism among the nation is considered a minor state religion. Keywords: Theravada, Buddhism, Mahayana 1. Theravada "Bhumi." Both words are Sanskrit; the former means wealth, and the latter means land. Therefore, Suvarnabhumi implies That the primary kind of Buddhism dropped at Thailand was Golden Land or Gold Land. Taking into account the that of Buddhism (The school of thought of the Elders) abundance of nature that has just been mentioned in that part college is incontestible by varied archeologic remnants of Asia; the term seems appropriate. The reason the uncovered in Nakon Pathom's investigations, like the academics of Thailand articulated the opinion that Nakon Dharma Chakra (Wheel of Law), Buddha's footprints and Pathom was the capitol of Suvarnabhumi owing to revealed chairs, and writings within the Pali idiom, beat stones. Such archeological findings in the neighboring region. As objects of Buddhist worship existed in the Republic of India mentioned above, none of those in Burma, not even Thaton, before the religious mystic image was introduced that later could find such a large and varied number of ancient relics appeared through Greek influence. -
Empires of Ancient Eurasia Craig Benjamin Index More Information
Cambridge University Press 978-1-107-11496-8 — Empires of Ancient Eurasia Craig Benjamin Index More Information Index Achaemenid Persian Empire, 149 Aryan Language, 189 Adulis, 228 Ashoka, 154 Afanasevo,24 Assyrian Empire, 158 Afrasiab, 179 Atheas, 159 Age of Disunity, 241, 244, 261, 263, 264 Augustus, 120, 127, 129, 130 Aksu, 105 Augustus, 117, 131, 133, 138, 142, 144, Alai Valley, 139 146, 161, 162, 167, 170, 186, 194, 213, Alexander of Macedon, 151 225, 226, 227, 258, 278 Alexander Severus, 255, 256 Aurelius Victor, 258 Alexandria, 154 Avesta, 268 Alexandria on the Tigris, 229 Ammianus Marcellinus, 248, 272, 284 Bactra, 38, 75, 78, 84, 101, 108, 132, 137, Amu Darya, 37, 38, 68, 76, 98, 108, 139, 140 180, 183 Bactria, 75 Amyrgian Saka, 159 Bactrian Camel, 112 An Shigao, 157 Bai Yue, 232 Ancient Globalization, 12 Balikh River, 131 Andronovo,24 Ball, Warwick, 5 Angkor, 270 Ban Chao, 173, 182, 187 Angkor Thom, 270 Barbaricum, 219 Angkor Wat, 270 barracks-emperors, 259 Angra Mainyu, 267 Barygaza, 219 Annales group, 11 Basra, 229 Antigonids, 154 Battle of Cannae, 124 Antioch, 131, 133, 135, 166, 175, 284 Battle of Carrhae, 119, 161, 162 Antiochus IV, 230 Battle of Gaugamela, 153 Antiochus VII, 156 Battle of Hormozdgan, 250 Antonine Plague, 272 Battle of Naissus, 257 Antoninus, 164, 174, 272 Battle of Nihawand, 254 Anxi, 76 Battle of Philippi, 162 Apologos, 135, 229, 230, 231, Battle of Plataea, 152 Appian of Alexandria, 136, 284 Battle of the Milvian Bridge, 266 Arabian Peninsula, 226 Bay of Bengal, 206, 232 Ardashir, 198, 238, 245, 249, -
On Yuan Chwang's Travels in India, 629-645 A.D
-tl Strata, Sfew Qotlt BOUGHT WITH THE INCOME OF THE WASON ENDOWMENT FUND THE GIFT OF CHARLES W. WASON CORNELL 76 1918 ^He due fnterllbrary Io^jj KlYSILL The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924071132769 ORIENTAL TRANSLATION FUND NEW SEFtlES. VOL. XIV. 0^ YUAN CHWAIG'S TRAVELS IN INDIA 629—645 A, D. THOMAS WATTERS M.R.A.S. EDITED, APTER HIS DEATH, T. W. RHYS DAVIDS, F.B.A. S. W. BUSHELL, M.D.; C.M.G. ->is<- LONDON ROYAL ASIATIC SOCIETY 22 ALBXMASLE STBBET 1904 w,\^q4(^ Ketrinttd by the Radar Promt hy C. G. RSder Ltd., LeipBig, /g2J. CONTENTS. PEEFACE V THOMAS WAITERS Vm TBANSIilTEEATION OF THE PlLGEEVl's NAME XI CHAP. 1. TITLE AND TEXT 1 2. THE INTBODUCTION 22 3. FEOM KAO CHANG TO THE THOUSAMD 8PEINGS . 44 4. TA&AS TO KAPIS ..." 82 5. GENERAL DESCRIPTION OP INDIA 131 6. LAMPA TO GANDHARA 180 7. UDTANA TO TrASTTMTR. 225 8. K4.SHMIB TO RAJAPUE 258 9. CHEH-KA TO MATHUEA 286 10. STHANESVAEA TO KAMTHA 316 11. KANTAKUBJA TO VI^OKA 340 12. SEAVASTI TO KUSINAEA 377 PREFACE. As will be seen from Dr. Bushell's obituary notice of Thomas "Watters, republished from the Journal of the Royal Asiatic Society for 1901 at the end of those few words of preface, Mr, Watters left behind him a work, ready for the press, on the travels of Ylian-Chwang in India in the 7*'' Century a. -
Diwa Li and Jainism
October, 2016 Vol. No. 195 Ahimsa Times in World Over + 100000 The Only Jain E-Magazine Community Service for 14 Continuous Years Readership DIWA LI AND JAINISM Diwali has a very special significance in Jainism. It marks the anniversary of Nirvana of Mahavira's soul, the twenty fourth Jain Tirthankara of present cosmic age. It is celebrated at the same time as the Hindu festival of Diwali. Diwali marks the New Year for the Jain group and it likewise remembers the passing commemoration of their 24th Tirthankara Mahavira and his achievement of moksha. Mahavira attained Moksha on this day at Pavapuri on Oct. 15, 527 BCE, on Chaturdashi of Kartika, as confirmed by Tilyapannatti of Yativrashaba. Mahavira, the 24th Tirthankara of this era, revitalised Jain dharma. According to tradition, the chief disciple of Mahavira, Ganadhara Gautam Swami also attained complete knowledge (Kevala Jnana) on this day, thus making Diwali one of the most important Jain festivals. Mahavira attained his nirvana at the dawn of the amavasya (new moon). According to the Swetamber text Kalpasutra, many gods were present there, illuminating the darkness. The following night was pitch black without the light of the gods or the moon. To symbolically keep the light of their master's knowledge alive, 16 Gana-kings, 9 Malla and 9 Lichchhavi, of Kasi and Kosal, illuminated their doors. They said: "Since the light of knowledge is gone, we will make light of ordinary matter" (" Rc aW c, [ W cè Pःb ". Dipavali was mentioned in Jain books as the date of the nirvana of Mahavira.