Religions and Trade Dynamics in the History of Religions
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Eastern and Western Look at the History of the Silk Road
Journal of Critical Reviews ISSN- 2394-5125 Vol 7, Issue 9, 2020 EASTERN AND WESTERN LOOK AT THE HISTORY OF THE SILK ROAD Kobzeva Olga1, Siddikov Ravshan2, Doroshenko Tatyana3, Atadjanova Sayora4, Ktaybekov Salamat5 1Professor, Doctor of Historical Sciences, National University of Uzbekistan named after Mirzo Ulugbek, Tashkent, Uzbekistan. [email protected] 2Docent, Candidate of historical Sciences, National University of Uzbekistan named after Mirzo Ulugbek, Tashkent, Uzbekistan. [email protected] 3Docent, Candidate of Historical Sciences, National University of Uzbekistan named after Mirzo Ulugbek, Tashkent, Uzbekistan. [email protected] 4Docent, Candidate of Historical Sciences, National University of Uzbekistan named after Mirzo Ulugbek, Tashkent, Uzbekistan. [email protected] 5Lecturer at the History faculty, National University of Uzbekistan named after Mirzo Ulugbek, Tashkent, Uzbekistan. [email protected] Received: 17.03.2020 Revised: 02.04.2020 Accepted: 11.05.2020 Abstract This article discusses the eastern and western views of the Great Silk Road as well as the works of scientists who studied the Great Silk Road. The main direction goes to the historiography of the Great Silk Road of 19-21 centuries. Keywords: Great Silk Road, Silk, East, West, China, Historiography, Zhang Qian, Sogdians, Trade and etc. © 2020 by Advance Scientific Research. This is an open-access article under the CC BY license (http://creativecommons.org/licenses/by/4.0/) DOI: http://dx.doi.org/10.31838/jcr.07.09.17 INTRODUCTION another temple in Suzhou, sacrifices are offered so-called to the The historiography of the Great Silk Road has thousands of “Yellow Emperor”, who according to a legend, with the help of 12 articles, monographs, essays, and other kinds of investigations. -
Anattā and Nibbāna: Egolessness and Deliverance
Anattā and Nibbāna Egolessness and Deliverance by Nyanaponika Thera Buddhist Publication Society Kandy • Sri Lanka The Wheel Publication No. 11 First published: 1959 Reprinted: 1971, 1986 A slightly differing German version of this essay appeared in 1951 in the magazine Die Einsicht. The English version was first published in the quarterly The Light of the Dhamma, Vol. IV, No. 3 (Rangoon 1957) under the title “Nibbāna in the Light of the Middle Doctrine.” BPS Online Edition © (2008) Digital Transcription Source: BPS Transcription Project For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis and translations and other derivative works are to be clearly marked as such. Contents Introduction 2 I. The Nihilistic-Negative Extreme 5 II The Positive-Metaphysical Extreme 9 III Transcending the Extremes 14 Introduction This world, Kaccāna, usually leans upon a duality: upon (the belief in) existence or non- existence.… Avoiding these two extremes, the Perfect One shows the doctrine in the middle: Dependent on ignorance are the kamma-formations.… By the cessation of ignorance, kamma-formations cease.… (SN 12:15) The above saying of the Buddha speaks of the duality of existence (atthitā) and non-existence (natthitā). These two terms refer to the theories of eternalism (sassata-diṭṭhi) and annihilationism (uccheda-diṭṭhi), the basic misconceptions of actuality that in various forms repeatedly reappear in the history of human thought. Eternalism is the belief in a permanent substance or entity, whether conceived as a multitude of individual souls or selves, created or not, as a monistic world-soul, a deity of any description, or a combination of any of these notions. -
Abhinavagupta's Portrait of a Guru: Revelation and Religious Authority in Kashmir
Abhinavagupta's Portrait of a Guru: Revelation and Religious Authority in Kashmir The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:39987948 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Abhinavagupta’s Portrait of a Guru: Revelation and Religious Authority in Kashmir A dissertation presented by Benjamin Luke Williams to The Department of South Asian Studies in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of South Asian Studies Harvard University Cambridge, Massachusetts August 2017 © 2017 Benjamin Luke Williams All rights reserved. Dissertation Advisor: Parimal G. Patil Benjamin Luke Williams ABHINAVAGUPTA’S PORTRAIT OF GURU: REVELATION AND RELIGIOUS AUTHORITY IN KASHMIR ABSTRACT This dissertation aims to recover a model of religious authority that placed great importance upon individual gurus who were seen to be indispensable to the process of revelation. This person-centered style of religious authority is implicit in the teachings and identity of the scriptural sources of the Kulam!rga, a complex of traditions that developed out of more esoteric branches of tantric "aivism. For convenience sake, we name this model of religious authority a “Kaula idiom.” The Kaula idiom is contrasted with a highly influential notion of revelation as eternal and authorless, advanced by orthodox interpreters of the Veda, and other Indian traditions that invested the words of sages and seers with great authority. -
Annual Report 2016-17
Jeee|<ekeâ efjheesš& Annual Report 201201666---20120120177 केb6ीय ितबती अaययन िव िवcालय Central University of Tibetan Studies (Deemed University) Sarnath, Varanasi - 221007 www.cuts.ac.in Conference on Buddhist Pramana A Glance of Cultural Programme Contents Chapters Page Nos. 1. A Brief Profile of the University 3 2. Faculties and Academic Departments 9 3. Research Departments 45 4. Shantarakshita Library 64 5. Administration 79 6. Activities 89 Appendices 1. List of Convocations held and Honoris Causa Degrees Conferred on Eminent Persons by CUTS 103 2. List of Members of the CUTS Society 105 3. List of Members of the Board of Governors 107 4. List of Members of the Academic Council 109 5. List of Members of the Finance Committee 112 6. List of Members of the Planning and Monitoring Board 113 7. List of Members of the Publication Committee 114 Editorial Committee Chairman: Dr. Dharma Dutt Chaturvedi Associate Professor, Dean, Faculty of Shabdavidya, Department of Sanskrit, Department of Classical and Modern Languages Members: Shri R. K. Mishra Documentation Officer Shantarakshita Library Shri Tenzin Kunsel P. R. O. V.C. Office Member Secretary: Shri M.L. Singh Sr. Clerk (Admn. Section-I) [2] A BRIEF PROFILE OF THE UNIVERSITY 1. A BRIEF PROFILE OF THE UNIVERSITY The Central University of Tibetan Studies (CUTS) at Sarnath is one of its kind in the country. The University was established in 1967. The idea of the University was mooted in course of a dialogue between Pandit Jawaharlal Nehru, the first Prime Minister of India and His Holiness the Dalai Lama with a view to educating the young Tibetan in exile and those from the Himalayan regions of India, who have religion, culture and language in common with Tibet. -
Philosophy in Classical India the Proper Work of Reason
Philosophy in Classical India The proper work of reason Jonardon Ganeri London and New York 2Rationality, emptiness and the objective view 2.1 THOUGHT AND REALITY Is reality accessible to thought? Could it not be that there are limits on our cognitive capacities, and the way the world is, whatever that might be, is something beyond our powers of understanding? What there is in the world might extend beyond what we, in virtue of our natural cognitive endowment, have the capacity to form a conception of. The thesis is a radical form of scepticism. It is a scepticism about what we can conceive rather than about what we can know. Nagarjuna (c. AD 150), founder of the Madhyamaka school of Indian Buddhism, is a radical sceptic of this sort. Indeed, he is still more radical. His thesis is not merely that there may be aspects of reality beyond the reach of conception, but that thought entirely fails to reach reality. If there is a world, it is a world about which we can form no adequate conception. Moreover, since language expresses thought, it is a world about which we cannot speak. Where the reach of thought turns back, language turns back. The nature of things (dharmata) is, like nirvana, without origin and without decay. (MK 18.7) Not dependent on another, calm, not conceptualised by conception, not mentally constructed, not diverse – this is the mark of reality (tattva). (MK 18.9) This indeed is for Nagarjuna the true meaning of the Buddha’s teachings, a meaning so disruptive to common reason that the Buddha was reluctant to spell it out. -
VT Module6 Lineage Text Major Schools of Tibetan Buddhism
THE MAJOR SCHOOLS OF TIBETAN BUDDHISM By Pema Khandro A BIRD’S EYE VIEW 1. NYINGMA LINEAGE a. Pema Khandro’s lineage. Literally means: ancient school or old school. Nyingmapas rely on the old tantras or the original interpretation of Tantra as it was given from Padmasambhava. b. Founded in 8th century by Padmasambhava, an Indian Yogi who synthesized the teachings of the Indian MahaSiddhas, the Buddhist Tantras, and Dzogchen. He gave this teaching (known as Vajrayana) in Tibet. c. Systemizes Buddhist philosophy and practice into 9 Yanas. The Inner Tantras (what Pema Khandro Rinpoche teaches primarily) are the last three. d. It is not a centralized hierarchy like the Sarma (new translation schools), which have a figure head similar to the Pope. Instead, the Nyingma tradition is de-centralized, with every Lama is the head of their own sangha. There are many different lineages within the Nyingma. e. A major characteristic of the Nyingma tradition is the emphasis in the Tibetan Yogi tradition – the Ngakpa tradition. However, once the Sarma translations set the tone for monasticism in Tibet, the Nyingmas also developed a monastic and institutionalized segment of the tradition. But many Nyingmas are Ngakpas or non-monastic practitioners. f. A major characteristic of the Nyingma tradition is that it is characterized by treasure revelations (gterma). These are visionary revelations of updated communications of the Vajrayana teachings. Ultimately treasure revelations are the same dharma principles but spoken in new ways, at new times and new places to new people. Because of these each treasure tradition is unique, this is the major reason behind the diversity within the Nyingma. -
His Eminence Chöje Ayang Rinpoche – Background, Lineage and Previous Lives
His Eminence Chöje Ayang Rinpoche – Background, Lineage and Previous Lives His Eminence Chöje Ayang Rinpoche was born into a nomadic family in Eastern Tibet (Kham). At his birth special signs appeared. His mother dreamed of a Buddha- like being who emanated a golden vajra that merged into the crown of her head. During another dream a bright light appeared, like a shooting star from the west. It dissolved into her body, filling the whole earth and sky with red light. The young boy was recognised by a delegation of high lamas, including His Holiness The 16th Gyalwang Karmapa, Ayang Drubchen Tenpai Nyinpa, Nelong Drubchen, Traleg Kyagbon, and the tutor of His Holiness Drikung Kyobgon Chabra Rinpoche, as the mind (wisdom) emanation of Terton Rigzin Chögyal Dorje and the seventh incarnation of the founder of the Ayang Monastery in Eastern Tibet (Kham), which was built around 1580 C.E. as a branch of the main Drikung monastery. He took his monk's vows and received his early training at Drikung Thil Changchub Ling, the main Drikung Kagyu monastery in central Tibet. From 1951 to 1955 he studied at Drikung Nyima Changra Philosophical College in central Tibet. From Khenpo Tsense Sangpo he received all the Nyingthig initiations and teachings as well as his first Phowa teaching according to the Nyingma tradition. From the great Drikung lama Nyizong Tripa he received all the initiations of Rinchen Ter Dzod and Kagyu Nag Dzod. From his own monastery, Ayang Thupten Rinpoche, who was also the tutor of the head of the Drikung lineage, bestowed on him teachings of the Six Yogas of Naropa and Mahamudra. -
Aliyah and Settlement Process?
Jewish Women in Pre-State Israel HBI SERIES ON JEWISH WOMEN Shulamit Reinharz, General Editor Joyce Antler, Associate Editor Sylvia Barack Fishman, Associate Editor The HBI Series on Jewish Women, created by the Hadassah-Brandeis Institute, pub- lishes a wide range of books by and about Jewish women in diverse contexts and time periods. Of interest to scholars and the educated public, the HBI Series on Jewish Women fills major gaps in Jewish Studies and in Women and Gender Studies as well as their intersection. For the complete list of books that are available in this series, please see www.upne.com and www.upne.com/series/BSJW.html. Ruth Kark, Margalit Shilo, and Galit Hasan-Rokem, editors, Jewish Women in Pre-State Israel: Life History, Politics, and Culture Tova Hartman, Feminism Encounters Traditional Judaism: Resistance and Accommodation Anne Lapidus Lerner, Eternally Eve: Images of Eve in the Hebrew Bible, Midrash, and Modern Jewish Poetry Margalit Shilo, Princess or Prisoner? Jewish Women in Jerusalem, 1840–1914 Marcia Falk, translator, The Song of Songs: Love Lyrics from the Bible Sylvia Barack Fishman, Double or Nothing? Jewish Families and Mixed Marriage Avraham Grossman, Pious and Rebellious: Jewish Women in Medieval Europe Iris Parush, Reading Jewish Women: Marginality and Modernization in Nineteenth-Century Eastern European Jewish Society Shulamit Reinharz and Mark A. Raider, editors, American Jewish Women and the Zionist Enterprise Tamar Ross, Expanding the Palace of Torah: Orthodoxy and Feminism Farideh Goldin, Wedding Song: Memoirs of an Iranian Jewish Woman Elizabeth Wyner Mark, editor, The Covenant of Circumcision: New Perspectives on an Ancient Jewish Rite Rochelle L. -
Guru Padmasambhava of Odiyana (Odisha): the Founder of Lamaism in Tibet Bimalendu Mohanty*1And Varish Panigrahi
Guru Padmasambhava of Odiyana (Odisha): The Founder of Lamaism in Tibet Bimalendu Mohanty*1and Varish Panigrahi Introduction Guru Padmasambhava of Odiyana went to Tibet along with his wife Mandarva in 747 CE at the invitation of the King Trisong Detsen (755 CE to 797 CE) of Tibet and established a Buddhist order that was based upon Vajrayana practice developed in Odisha. He brought a synthesis among the Bon religion, which existed in Tibet along with Sahajagyana, and established Lamaism. From the biographical sketches available from the existing documents, it is known that Padmasambhava was the adopted son of King Indrabhuti, the King of Sambala in Odiyana. The second wife of Guru Padmasambhava, Dakini Yeshe Tsogyal, had written a biography titled The Lotus Born: The Life Story of Padmasambhava where the Guru has been described as the son of King Indrabhuti of Odiyana. It is believed that before reaching Tibet, he had visited Bhutan along with his wife, to settle disputes among warring neighbouring countries and to bring peace in the region. He also spent some time in Sikkim and Nepal while en-route to Tibet. Indrabhuti was a Tantric Sidhacharya and author of many Tantric works including Jnanasidhi, Kurukulla Sadhana, etc. Indrabhuti was a disciple of Kambalapada (683 CE) and Anangavajra (705 CE). He had to undergo various troubles and sufferings in his early life. His only son died a premature death and his territory was devastated by drought and famine. He and his subjects prayed to Lord Buddha for his grace. As a result Sakyamuni appeared as a boy resembling the Buddha at the centre of a lotus blossom on Lake Dhanakosha. -
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OUP UNCORRECTED PROOF – FIRSTPROOFS, Mon Dec 07 2015, NEWGEN 3 Vajrayāna Traditions in Nepal Todd Lewis and Naresh Man Bajracarya Introduction The existence of tantric traditions in the Kathmandu Valley dates back at least a thousand years and has been integral to the Hindu– Buddhist civi- lization of the Newars, its indigenous people, until the present day. This chapter introduces what is known about the history of the tantric Buddhist tradition there, then presents an analysis of its development in the pre- modern era during the Malla period (1200–1768 ce), and then charts changes under Shah rule (1769–2007). We then sketch Newar Vajrayāna Buddhism’s current characteristics, its leading tantric masters,1 and efforts in recent decades to revitalize it among Newar practitioners. This portrait,2 especially its history of Newar Buddhism, cannot yet be more than tentative in many places, since scholarship has not even adequately documented the textual and epigraphic sources, much less analyzed them systematically.3 The epigraphic record includes over a thousand inscrip- tions, the earliest dating back to 464 ce, tens of thousands of manuscripts, the earliest dating back to 998 ce, as well as the myriad cultural traditions related to them, from art and architecture, to music and ritual. The religious traditions still practiced by the Newars of the Kathmandu Valley represent a unique, continuing survival of Indic religions, including Mahāyāna- Vajrayāna forms of Buddhism (Lienhard 1984; Gellner 1992). Rivaling in historical importance the Sanskrit texts in Nepal’s libraries that informed the Western “discovery” of Buddhism in the nineteenth century (Hodgson 1868; Levi 1905– 1908; Locke 1980, 1985), Newar Vajrayāna acprof-9780199763689.indd 872C28B.1F1 Master Template has been finalized on 19- 02- 2015 12/7/2015 6:28:54 PM OUP UNCORRECTED PROOF – FIRSTPROOFS, Mon Dec 07 2015, NEWGEN 88 TanTric TradiTions in Transmission and TranslaTion tradition in the Kathmandu Valley preserves a rich legacy of vernacular texts, rituals, and institutions. -
The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts
The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts By Ramin Etesami A thesis submitted to the graduate school in partial fulfilment of the requirements for the degree of Master of Arts at the International Buddhist College, Thailand March, 20 Abstract The Tulku institution is a unique characteristic of Tibetan Buddhism with a central role in this tradition, to the extent that it is present in almost every aspect of Tibet’s culture and tradition. However, despite this central role and the scope and diversity of the socio-religious aspects of the institution, only a few studies have so far been conducted to shed light on it. On the other hand, an aura of sacredness; distorted pictures projected by the media and film industries;political propaganda and misinformation; and tendencies to follow a pattern of cult behavior; have made the Tulku institution a highly controversial topic for research; and consequently, an objective study of the institution based on a critical approach is difficult. The current research is an attempt to comprehensively examine different dimensions of the Tulku tradition with an emphasis on the issue of its orthodoxy with respect to the core doctrines of Buddhism and the social implications of the practice. In this research, extreme caution has been practiced to firstly, avoid any kind of bias rooted in faith and belief; and secondly, to follow a scientific methodology in reviewing evidence and scriptures related to the research topic. Through a comprehensive study of historical accounts, core Buddhist texts and hagiographic literature, this study has found that while the basic Buddhist doctrines allow the possibility for a Buddhist teacher or an advanced practitioner to “return back to accomplish his tasks, the lack of any historical precedence which can be viewed as a typical example of the practice in early Buddhism makes the issue of its orthodoxy equivocal and relative. -
Life Science Journal 2013;10(7S) 799 a Study on Buddhism in the Parthian Era in Iran Dr Mehrn
Life Science Journal 2013;10(7s) http://www.lifesciencesite.com A Study on Buddhism in the Parthian Era in Iran Dr Mehrnaz Behroozy1, Khadijeh Naghipourfar 2 1. Central Tehran Branch, Islamic Azad University, Tehran, Iran 2. Graduated in pre Islamic Historical Era of Iran, Central Tehran Branch, Islamic Azad University, Tehran, Iran Abstract: Religion among Iranians, like other nations, has always been very important. Religious tolerance in Achaemenid Empire continued in Parthian Era as well. This religious openness among public lasts in Seleucid Empire and after them, in Parthian era, and let the other religions to enter to Iran. Of course it shall be considered that after Seleucid’s attack to Iran, the Iranian’s lost their self-esteem, therefore their belief to religion became poor and acceptance of foreign religions was common in this era. One of these foreign religions was Buddhism. Buddhism formed in east and northeast of Iran. Its missionaries tried to extend their influence inside Iran and find some followers among Iranians. This is a library study to investigate Iranians approach toward Buddhism in Parthian Era, the followers of this religion, and the areas affected by this religion in the Parthian Era. This investigation is performed using different reference texts, historical resources and the literatures regarding Buddhism in Iran in Parthian Era. This is worth to mention that one can conclude that due to the religious tolerance in Parthian Era, a lot of new religions emerged in this era and Buddhism is one of them. The main problem of the author is the lack of references for the chosen subject and there is no direct reference about Buddhism history in the Parthian Era.