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Nalanda University: a University for the 21St Century
View metadata, citation and similar papers at core.ac.uk brought to you by CORE Nalanda University: A University for the 21st Century Anjana Sharma The name Nalanda is an icon for cross-cultural interactions and intra-regional connectivity around the globe. Located in Bihar, India, near the site where the Buddha attained enlightenment, the centre of learning at Nalanda was a major hub for educational and intellectual exchange and the creation and dissemination of knowledge among Asian societies from the fifth to the twelfth centuries CE. It received students from across Asia, stimulated intellectual, scientific, and religious dialogues, and dispatched missionaries and scholars to the leading Buddhist centres of Asia. Later generations have called this centre of learning “Nalanda University” and described it as the world’s first educational institution of higher learning. When after an eight hundred year existence it was destroyed by an act of war, Nalanda lived on for another eight hundred years only in the shared cultural memory of India and Asian countries. It stood as a living symbol of a time of an inter connected Asia, of an Asia that did not then define itself against the paradigms of the emergent and monolithic model of higher education that holds sway today. Uncomfortable though this fact may be, what we have to accept today is faultlines created by the overwhelming force of multiple colonialisms—across Asian countries—that have altered the way we establish universities and has given to us today, what can only be decribed unflatteringly, as an imitative Asian model of the university. -
The Case of the Grand Monuments of Paharpur, Bangladesh
Revisiting the Past through Virtual Reconstruction: The Case of the Grand Monuments of Paharpur, Bangladesh Md Mizanur Rashid Hafizur Rahaman (International Islamic University Malaysia) (National University of Singapore) This study aims at developing a virtual model of the lost architecture of the Buddhist Monastery of Sompur Mahavihara in Paharpur, Bangladesh. The eighth-century monastery is one of the earliest examples of monumental architecture in Bengal and in 1985 its ruins were listed as a UNESCO World Heritage Site. From the very discovery of its ruins the monument drew the attention of architectural historians of South and Southeast Asia because of its unique architectural features and strategic location in space and time. The monument’s architecture, however, is scantily doc- umented, because after a millennium of amnesia first-hand resources are unavailable. The archi- tectural historian’s main sources are therefore the fragmentary archaeological remains, literary evidence, and epigraphic records. This study attempts to develop a virtual model of Sompur Ma- havihara that can accommodate different contesting narratives regarding its architecture. It looks into history in a dynamic way and uses virtual reconstruction as a flexible tool to reconstruct the lost monument. The aim of this paper is therefore twofold. First, it develops a methodological framework for retrieving and commemorating both tangible and intangible aspects of the monastery, perusing a critical theoretical construct, and then applies this knowledge to elaborate a conjectural virtual reconstruction. Second, it presents an online interactive platform that was created to collect pub- lic comments and contributions on the past culture and history of Sompur Mahavihara, so as to reinvent and renew the previous model. -
Delhi University Transcript by Post
Delhi University Transcript By Post everywayErasmus covetsor territorialize his sizzlers any babbitt harm sneakingly. indelibly, but Nurturable pertinacious Anatol Perry usually never trichinised disillusion some so stintedly. anarchisms Deductible or incase Abel ungratefully. never deeds so Canvas helps in india, perceptual ability to university delhi, everyone who travel to du officially has become more to take to visitors can also Response would be much appreciated. High school transcripts, or equivalent, are required for admission and will be used to evaluate admission. Share this story with friends. Educational tests are considered the keystone that the national center for assessment in higher education had developed with the assistance of a group of specialized experts in this field. Careers options throughout the transcript by delhi university post. PGDM Colleges in Ghaziabad, B Schools in Delhi NCR. Then you have to visit the north campus office. Phone 315-36-7123 or 00-3-7123 toll-free Fax 315-36-7929 E-mail. No need for transcripts. Canada is considered one of the friendliest places on the planet. Is this answer helpful? No the school that I want to attend is asking for it. Click on the link to know more! Wanted to get my Mark sheets evaluated from WES, fortunately came across this site looking for a way to get my documents attested from Mumbai University. Please review it by delhi university transcript by post abroad and post graduate programmes. Our plush university is recognized by Govt. We have a sealed envelope that university delhi by post similar profiles or financial aid office? Clear transcripts from India. -
Ancient Universities in India
Ancient Universities in India Ancient alanda University Nalanda is an ancient center of higher learning in Bihar, India from 427 to 1197. Nalanda was established in the 5th century AD in Bihar, India. Founded in 427 in northeastern India, not far from what is today the southern border of Nepal, it survived until 1197. It was devoted to Buddhist studies, but it also trained students in fine arts, medicine, mathematics, astronomy, politics and the art of war. The center had eight separate compounds, 10 temples, meditation halls, classrooms, lakes and parks. It had a nine-story library where monks meticulously copied books and documents so that individual scholars could have their own collections. It had dormitories for students, perhaps a first for an educational institution, housing 10,000 students in the university’s heyday and providing accommodations for 2,000 professors. Nalanda University attracted pupils and scholars from Korea, Japan, China, Tibet, Indonesia, Persia and Turkey. A half hour bus ride from Rajgir is Nalanda, the site of the world's first University. Although the site was a pilgrimage destination from the 1st Century A.D., it has a link with the Buddha as he often came here and two of his chief disciples, Sariputra and Moggallana, came from this area. The large stupa is known as Sariputra's Stupa, marking the spot not only where his relics are entombed, but where he was supposedly born. The site has a number of small monasteries where the monks lived and studied and many of them were rebuilt over the centuries. We were told that one of the cells belonged to Naropa, who was instrumental in bringing Buddism to Tibet, along with such Nalanda luminaries as Shantirakshita and Padmasambhava. -
Lion Symbol in Hindu-Buddhist Sociological Art and Architecture of Bangladesh: an Analysis
International Journal in Management and Social Science Volume 08 Issue 07, July 2020 ISSN: 2321-1784 Impact Factor: 6.178 Journal Homepage: http://ijmr.net.in, Email: [email protected] Double-Blind Peer Reviewed Refereed Open Access International Journal Lion Symbol in Hindu-Buddhist Sociological Art and Architecture of Bangladesh: An Analysis Sk. Zohirul Islam1, Md. Kohinoor Hossain2, Mst. Shamsun Naher3 Abstract There is no lion animal in Bangladesh still live but has a lot of sculptors through terracotta art in architecture, which are specially used as decorative as religious aspects through the ages. The lion is the king of the animal world. They live in the plain and grassy hills particularly. Due to these characteristics, the lion has been considered through all ages in the world as a symbol of royalty and protection as well as of wisdom and pride, especially in Hindu- Buddhist religion. In Buddhism, lions are symbolic of the Bodhisattvas. In Buddhist architecture, lion symbols are used as protectors of Dharma and therefore support the throne of the Buddha’s and Bodhisattvas. The lion symbol is also used in Hindu temple architecture as Jora Shiva Temple, Akhrapara Mondir of Jashore. In Bangladesh, there are various types of lion symbol used in terracotta plaques of Ananda Vihara, Rupbhan Mura, and Shalban Vihara at Mainamati in Comilla district, Vashu Vihara, Mankalir Kundo at Mahasthangarh in Bogra district and Somapura Mahavihara at Paharpur in Naogaon district. This research has been trying to find out the cultural significance of the lion symbol in Hindu-Buddhist art and architecture of Bangladesh. -
Ancient Nalanda University Dr
Ancient Nalanda University Dr. Manoj Kumar Assistant Professor (Guest) Dept. of A.I.H. & Archaeology, Patna University, Patna- 800005 P.G./ M.A. IVth Semester , Paper- History of Indian Buddhism (E.C.) General introduction • It is situated 7 miles south-west of Biharsharif and 7 miles north of Rajgir. • Buchanan was the first to notice its antiquity and as told by Brahmanas there, he took it to be the site of ancient Kundalapura, the capital of the king Bhimaka, the father of Rukmini. • Buchanan felt that the ruins represented a Buddhist site. • Kittoe who next realized the importance of the site in 1847 and had seen the images at Baragaon mistakenly took the area to be a Br General Introduction • It was Alexander Cunningham who identified the extensive site as Nalanda in 1861-62. • Alexander Cunningham had made some trail digs but carried no large scale excavations. • In 1871 or so, Broadly, the then S.D.O. of Bihar, began excavations on the main mound with 1000 labourers, and within 10 days he laid ware the eastern, western and southern facades of the great temple and published a short reports of the excavations. Nalanda: Center of Buddhist Religion and Learning in Ancient India History of Nalanda goes back to the days of Mahavira and Buddha in 6th century B.C. It was the place of birth and Nirvana of Sariputra, one of the famous disciples of Buddha. The place rose into prominence in 5th century A.D as a great monastic-cum-educational institution for oriental art and learning in the whole Buddhist world attraction students from distant countries including China. -
Reclaiming Buddhist Sites in Modern India: Pilgrimage and Tourism in Sarnath and Bodhgaya
RECLAIMING BUDDHIST SITES IN MODERN INDIA: PILGRIMAGE AND TOURISM IN SARNATH AND BODHGAYA RUTIKA GANDHI Bachelor of Arts, University of Lethbridge, 2014 A Thesis Submitted to the School of Graduate Studies of the University of Lethbridge in Partial Fulfilment of the Requirements for the Degree MASTER OF ARTS Department of Religious Studies University of Lethbridge LETHBRIDGE, ALBERTA, CANADA ©Rutika Gandhi, 2018 RECLAIMING BUDDHIST SITES IN MODERN INDIA: PILGRIMAGE AND TOURISM IN SARNATH AND BODHGAYA RUTIKA GANDHI Date of Defence: August 23, 2018 Dr. John Harding Associate Professor Ph.D. Supervisor Dr. Hillary Rodrigues Professor Ph.D. Thesis Examination Committee Member Dr. James MacKenzie Associate Professor Ph.D. Thesis Examination Committee Member Dr. James Linville Associate Professor Ph.D. Chair, Thesis Examination Committee Dedication This thesis is dedicated to my beloved mummy and papa, I am grateful to my parents for being so understanding and supportive throughout this journey. iii Abstract The promotion of Buddhist pilgrimage sites by the Government of India and the Ministry of Tourism has accelerated since the launch of the Incredible India Campaign in 2002. This thesis focuses on two sites, Sarnath and Bodhgaya, which have been subject to contestations that precede the nation-state’s efforts at gaining economic revenue. The Hindu-Buddhist dispute over the Buddha’s image, the Saivite occupation of the Mahabodhi Temple in Bodhgaya, and Anagarika Dharmapala’s attempts at reclaiming several Buddhist sites in India have led to conflicting views, motivations, and interpretations. For the purpose of this thesis, I identify the primary national and transnational stakeholders who have contributed to differing views about the sacred geography of Buddhism in India. -
Name of Central University
State wise List of Central Universities S.No State Name of Central University . 1 Arunachal Rajiv Gandhi University, Rono Hills, P.O. Doimukh, Itanagar, Arunachal Pradesh Pradesh – 791 112. 2 Assam Assam University, PO: Assam University, Silchar - 788 011. 3 Tezpur University, Distt. Sonitpur, P.B.No.72, Tezpur - 784 001 4 Telangana University of Hyderabad, Hyderabad, Telangana – 500 046. 5 Maulana Azad National Urdu University, Gachibowli, Hyderabad, Telangana – 500 032. 6 English and Foreign Languages University, Osmania University Campus, Hyderabad, Telangana – 500 007. 7 Delhi Jamia Millia Islamia, Jamia Nagar, New Delhi – 110 025. 8 University of Delhi, Delhi – 110 007. 9 JawaharLal Nehru University, New Mehrauli Road, New Delhi – 110 067. 10 Indira Gandhi National Open University, Maidan Garhi, New Delhi – 110 068. 11 South Asian University, Akbar Bhawan, Chanakyapuri, New Delhi – 110 021. 12 Madhya The Indira Gandhi National Tribal University, Makal Sadan, Amarkantak, Pradesh Madhya Pradesh – 484 886. 13 Dr. Harisingh Gour Vishwavidyalaya, Sagar, Madhya Pradesh - 470 003. 14 Maharashtra Mahatma Gandhi Antarrashtriya Hindi Vishwavidyalaya, Gandhi Hills, Post- Hindi Vishwavidyalaya, Wardha – 442 005, Maharashtra 15 Mizoram Mizoram University, Post Box No. 910, Aizwal - 796 012, Mizoram. 16 Meghalaya North Eastern Hill University, NEHU Campus, Shillong, Meghalaya – 793 022. 17 Manipur Manipur University, Canchipur, Iroisemba, Imphal – 795 003, Manipur 18 Central Agricultural University, Iroisemba, Imphal, Manipur – 795004. 19 Nagaland Nagaland University, Campus Kohima - 797 001, Headquarter Lumani, Nagaland 20 Pondicherry Pondicherry University, R. Venkataraman Nagar, Kalapet, Puducherry – 605 014. 21 Sikkim Sikkim University, 6th Mile, Samdur, P.O. Tadong, Gangtok, Sikkim-737 102. 22 Tripura Tripura University, Suryamaninagar, Agartala, Tripura – 799 130. -
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. -
Annual Report 2016-17
Nalanda University Annual Report 2016-17 Table of Contents Overview 03-04 Nalanda University: At a Glance 05 Governance at Nalanda 06-15 Governing Board 07 Executive Council 15 Building & Works Committee 15 Academic Profile 16-24 Schools of Studies/ Programmes Offered/ Courses Offered 17-23 Faculty at the Schools 24 Research Output 25-36 37-160 News & Events Events 38-77 Extension Lectures 78-96 Field Visits 97-115 Collaborations 116-118 Community News 119-160 Statistics 161-164 Student Enrollment 162 Student Profile 162-164 Degrees Awarded 164 Update on Campus Construction 165 Statement of Accounts 166-168 Page 2 Nalanda University Annual Report 2016-17 Overview This Annual Report gives a glimpse of the all the important activities and developments taking place at the University for the year 2016-17. In order to structure the report so as to make it more informative, the report has been divided into the following sections: Governance at Nalanda, Academic Profile, Research Output, Events & Extension lecture, Community News, Statistics, Campus Construction Updates, and Statement of Accounts. Governance at Nalanda This section contains the details of the individuals and committees that are instrumental in driving the vision of Nalanda, including the members of the Governing Board. Academic Profile The section on Academic Profile consists of the details about the programmes being offered through different Schools of Studies, during 2016-17. It also details the courses offered during the year and the Faculty who taught these courses at different Schools Research Output The University being mandated as a research University, the Faculty and Students are constantly involved in exploring new and fresh ideas for research. -
Cultural Heritage in Bangladesh
th 6 International Conference of Modern Approach in Humanities Paris, France November 2 -4 , 2018 Cultural Heritage in Bangladesh Dr. Suman Barua Abstract: This, of course, does not necessarily change the view that the Magadha King, Bimbisara, was the first influential convert to the faith group, but might suggest a late-in-life conversion of the monarch who ruled over the Kingdom, based in Patna, close to where The Buddha is said to have found enlightenment beneath a banyan tree. It has long been suggested that, under Bimbisara’s patronage, The Buddha was free to travel his realms, which are believed to have extended to, at least, the banks of the Old Brahmaputra River, half way across the lands that are now Bangladesh. The Emperor Ashoka, in the 4th century, famously, became a convert, too, and dedicated much of his later life to supporting propagation of the beliefs. His Empire, also based in Patna, probably spread even further eastward that Bimbisara’s, reaching, possibly, deep into Arakanese territory. There are, unquestionably, at least three respects in which the history of Buddhism is inextricably linked with Bangladesh. The development and propagation required financial and human resources, not least in the construction of the substantial Vihara and temples that abound across the Buddhist world. At the archeological sites in Bengal were neglected for a long time due to geographical difficulty, access to remote locations from the main centers of the subcontinent, and mostly lack of government support. Since the independence of Bangladesh (1971) the government has undertaken a number of field projects including exacvations. -
Reclaiming the Lost Architectural Heritage Sompur Mahavihara
Reclaiming the Lost Architectural Heritage Sompur Mahavihara: Through Conjectural Restoration Reclaiming the Lost Architectural Heritage Sompur Mahavihara: Through Conjectural Restoration Tanzila Samad Choudhury Dept. of Architecture, Ahsanullah University of Science and Technology, Bangladesh ABSTRACT ompur Mahavihara, presently known as Paharpur vihara is the second largest Buddhist vihara on S the subcontinent and one of the most important archaeological sites in Bangladesh. This Buddhist monastery, situated in Naogaon district was established when Buddhism attained its peak in Bengal under Dharmapala, second king of Pala dynasty in 8th century. But the mystery of its morphology is unknown. Little study has been done to reveal its actual form. As this monastery is important in the archaeological history of Bengal, an investigation is required to know what the central shrine and the monastery looked like and for morphological evaluation from the previous temples. This essay has several objectives. It is an attempt to comprehend the form of the central shrine and its morphological development from previous examples of the Buddhist monasteries; to restore the disjointed link in relation to the formal evolution of the central shrine of the Paharpur vihara,; to fi nd the relationship between the central shrine of the Paharpur vihara and other contemporary Buddhist developments; and fi nally to suggest a conjectural restoration of Paharpur vihara with its central shrine to reveal its actual form. Keywords: Paharpur, Vihara, Buddhist Temple, Conjectural Restoration INTRODUCTION prayer. The main monastery of Paharpur is cruciform in style, introducing a new style of architecture to A number of monasteries were established during the ancient Asia (monastic-asia.wikidot.com).