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CHAPTER II I COSTUME# TEXTILE and Footi-JEAR CHAPTER II
CHAPTER II I COSTUME# TEXTILE AND FOOTi-JEAR CHAPTER II COSTUME TEXTILE AND FOOT VJEAR ■............ ' " ' - I 1 ^ 1. — Sunga sculptures depict a bewildering variety ©f dress styles of the contemporary people* Costxames# in general# reflect the intricate system of social ethos# and m o d e m researches have shown that this is rather a complicated subject to analyse. The styles undergo constant change as the notion of the people changes and the speed# again, is varied at various levels* The fashion experiences an aimless vibrancy in a rather superficial level - while a style# accepted as the norm of a culture sustains f©r a longer period^* Keeping it in view# the garments depicted in Sunga sculptures are divided into various types* It is not that only the mode of wearing is considered while grouping them, but also their having a social connotation different from the other modes of wearing* All kinds of variations within a particular type are explored and grouped into distinct varieties# whatever significance that can be attached to them regarding the social# ritual# functional and other such aspects will be discussed in due context* Human body was considered by the‘contemporary tradition as vastra~yugika (that to be adorned with two clothes)^* Though the sculptural representations do not 7G usually centradict it, there seems to be a drastic change \inder process in the Ganga valley cities* Lover garment (nivasana or antarlya) Lower garment is divided into sakaccha and vikaccha types* The third type includes skir"t-like garments* Other peculiar -
Utilization of 'Urni' in Our Daily Life
International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 03 Issue 12 August 2016 Utilization of ‘Urni’ in Our Daily Life Mr. Ashis Kumar Pradhan1, Dr. Subimalendu Bikas Sinha 2 1Research Scholar, Bhagwant University, Ajmer, Rajasthan, India 2 Emeritus Fellow, U.G.C and Ex Principal, Indian college arts & Draftsmanship, kolkata “Urni‟ is manufactured by few weaving Abstract techniques with different types of clothing. It gained ground as most essential and popular „Urni‟ is made by cotton, silk, lilen, motka, dress material. Starting in the middle of the tasar & jute. It is used by men and women. second millennium BC, Indo-European or „Urni‟ is an unstitched and uncut piece of cloth Aryan tribes migrated keen on North- Western used as dress material. Yet it is not uniformly India in a progression of waves resulting in a similar in everywhere it is used. It differs in fusion of cultures. This is the very juncture variety, form, appearance, utility, etc. It bears when latest dynasties were formed follow-on the identity of a country, region and time. the flourishing of clothing style of which the „Urni‟ was made in different types and forms „Urni‟ type was a rarely main piece. „Urni‟ is a for the use of different person according to quantity of fabric used as dress material in position, rank, purpose, time and space. Along ancient India to cover the upper part of the with its purpose as dress material it bears body. It is used to hang from the neck to drape various religious values, royal status, Social over the arms, and can be used to drape the position, etc. -
Zen) Buddhism
THE SPREAD OF CHAN (ZEN) BUDDHISM T. Grif\ th Foulk (Sarah Lawrence College, New York) 1. Introduction This chapter deals with the development and spread of the so-called Chan School of Buddhism in China, Japan, and the West. In its East Asian setting, at least, the spread of Chan must be viewed rather dif- ferently than the spread of Buddhism as a whole, for by all accounts (both traditional and modern) Chan was a movement that initially ] ourished within, or (as some would have it) in reaction against, a Buddhist monastic order that had already been active in China for a number of centuries. By the same token, at the times when the Chan movement spread to Korea and Japan, it did not appear as the har- binger of Buddhism itself, which was already well established in those countries, but rather as the most recent in a series of importations of Buddhism from China. The situation in the West, of course, is much different. Here, Chan—usually referred to (using the Japanese pronun- ciation) as Zen—has indeed been at the vanguard of the spread of Buddhism as a whole. I begin this chapter by re] ecting on what we (modern scholars) mean when we speak of the spread of Buddhism, contrasting that with a few of the traditional ways in which Asian Buddhists themselves, from an insider’s or normative point of view, have conceived the transmission of the Buddha’s teachings (Skt. buddhadharma, Chin. fofa 佛法). I then turn to the main topic: the spread of Chan. -
Navayana – a Reformation of Buddhism
Journal of Ethnophilosophical Questions and Global Ethics – Vol. 1 (1), 2017 Navayana – A reformation of Buddhism Timo Schmitz Buddhism traditionally has three variants: Theravada, Mahayana, and Vajrayana. The oldest one is Theravada, which is an orthodox tradition practiced in South Asia, later Mahayana developed as lay- follower tradition, mainly in East Asia. However, in times of globalization, Buddhism is confronted with new issues and also found its way to the West, as well as to political spheres. As George Boeree states: “Many of us, easterners and westerners, have been profoundly influenced by our study of Buddhism, and yet do not find ourselves attached to any one particular sect or interpretation of Buddhism. Further, many of us, especially westerners, find the fundamental ideas of Buddhism deeply meaningful, but cannot, without being dishonest with ourselves, accept certain other ideas usually associated with Buddhism” (Boeree, 2002). In recent years, new branches such as Secular Buddhism or Engaged Buddhism have found its way into philosophical and practical main streams. The need to reform Buddhism arouse out of the fact that Buddhism gained attraction for non-conformity and non-dogmatism, something which religion in the West seemingly could not give Westerners, just to find out that Buddhism has the same matters. As Timo Schmitz points out: “Many people want to find the way to Buddhism because they are against any doctrines. Therefore, one can study the Theravada teachings, which leads to a disadvantage in the eyes of many Westerners since it focusses on monk communities. Other people are fascinated by Vajrayana, but since it has a very organized structure, concerning hierarchy and practice, one will probably see the Vajrayana tradition to be a religiously-organized branch, which in the Western view can be seen as dogmatic again. -
Soto Zen: an Introduction to Zazen
SOT¯ O¯ ZEN An Introduction to Zazen SOT¯ O¯ ZEN: An Introduction to Zazen Edited by: S¯ot¯o Zen Buddhism International Center Published by: SOTOSHU SHUMUCHO 2-5-2, Shiba, Minato-ku, Tokyo 105-8544, Japan Tel: +81-3-3454-5411 Fax: +81-3-3454-5423 URL: http://global.sotozen-net.or.jp/ First printing: 2002 NinthFifteenth printing: printing: 20122017 © 2002 by SOTOSHU SHUMUCHO. All rights reserved. Printed in Japan Contents Part I. Practice of Zazen....................................................7 1. A Path of Just Sitting: Zazen as the Practice of the Bodhisattva Way 9 2. How to Do Zazen 25 3. Manners in the Zend¯o 36 Part II. An Introduction to S¯ot¯o Zen .............................47 1. History and Teachings of S¯ot¯o Zen 49 2. Texts on Zazen 69 Fukan Zazengi 69 Sh¯ob¯ogenz¯o Bend¯owa 72 Sh¯ob¯ogenz¯o Zuimonki 81 Zazen Y¯ojinki 87 J¯uniji-h¯ogo 93 Appendixes.......................................................................99 Takkesa ge (Robe Verse) 101 Kaiky¯o ge (Sutra-Opening Verse) 101 Shigu seigan mon (Four Vows) 101 Hannya shingy¯o (Heart Sutra) 101 Fuek¯o (Universal Transference of Merit) 102 Part I Practice of Zazen A Path of Just Sitting: Zazen as the 1 Practice of the Bodhisattva Way Shohaku Okumura A Personal Reflection on Zazen Practice in Modern Times Problems we are facing The 20th century was scarred by two World Wars, a Cold War between powerful nations, and countless regional conflicts of great violence. Millions were killed, and millions more displaced from their homes. All the developed nations were involved in these wars and conflicts. -
Zen Buddhism in Japan, Brings Together Mahāyāna Buddhism and Daoism
Zen Zen is a form of Buddhism that developed first in China around the sixth century CE and then spread from China to Korea, Vietnam and Japan. The term Zen is just the Japanese way of saying the Chinese word Chan (禪 ), which is the Chinese translation of the Sanskrit word Dhyāna (Jhāna in Pali), which means "meditation." In the image above one sees on the left the character 禪 in Japanese calligraphy and on the right an ensō, or Zen circle. In Japan the drawing of such a circle is considered a high art, the expression of a moment of enlightenment by the Zen master calligrapher. After Buddhism first came to China from India around the first century CE, it eventually developed into several unique Chinese schools of Buddhism, influenced by the introduction of Mahāyāna Buddhism from India as well as by certain aspects of Chinese culture and philosophy. The tradition known as Chan Buddhism in China, and Zen Buddhism in Japan, brings together Mahāyāna Buddhism and Daoism. This confluence of Buddhism and Daoism in Zen is most obvious in the Chinese script on the left which reads: "The heart-mind (xin 心) is the buddha (佛 ), the buddha (佛 ) is the path (dao 道), the path (dao 道) is meditation (chan 禪 )." The line is from a text called the Bloodstream Sermon attributed to the legendary Bodhidharma. An Indian meditation master, Bodhidharma had come to China around 520 CE and in time would come to be regarded as the first patriarch of Chan Buddhism. In his writings it is evident that Bodhidharma had absorbed something of Daoism. -
Jain Philosophy and Practice I 1
PANCHA PARAMESTHI Chapter 01 - Pancha Paramesthi Namo Arihantänam: I bow down to Arihanta, Namo Siddhänam: I bow down to Siddha, Namo Äyariyänam: I bow down to Ächärya, Namo Uvajjhäyänam: I bow down to Upädhyäy, Namo Loe Savva-Sähunam: I bow down to Sädhu and Sädhvi. Eso Pancha Namokkäro: These five fold reverence (bowings downs), Savva-Pävappanäsano: Destroy all the sins, Manglänancha Savvesim: Amongst all that is auspicious, Padhamam Havai Mangalam: This Navakär Mantra is the foremost. The Navakär Mantra is the most important mantra in Jainism and can be recited at any time. While reciting the Navakär Mantra, we bow down to Arihanta (souls who have reached the state of non-attachment towards worldly matters), Siddhas (liberated souls), Ächäryas (heads of Sädhus and Sädhvis), Upädhyäys (those who teach scriptures and Jain principles to the followers), and all (Sädhus and Sädhvis (monks and nuns, who have voluntarily given up social, economical and family relationships). Together, they are called Pancha Paramesthi (The five supreme spiritual people). In this Mantra we worship their virtues rather than worshipping any one particular entity; therefore, the Mantra is not named after Lord Mahävir, Lord Pärshva- Näth or Ädi-Näth, etc. When we recite Navakär Mantra, it also reminds us that, we need to be like them. This mantra is also called Namaskär or Namokär Mantra because in this Mantra we offer Namaskär (bowing down) to these five supreme group beings. Recitation of the Navakär Mantra creates positive vibrations around us, and repels negative ones. The Navakär Mantra contains the foremost message of Jainism. The message is very clear. -
1 Mapping Monastic Geographicity Or Appeasing Ghosts of Monastic Subjects Indrani Chatterjee
1 Mapping Monastic Geographicity Or Appeasing Ghosts of Monastic Subjects Indrani Chatterjee Rarely do the same apparitions inhabit the work of modern theorists of subjectivity, politics, ethnicity, the Sanskrit cosmopolis and medieval architecture at once. However, the South Asianist historian who ponders the work of Charles Taylor, Partha Chatterjee, James Scott and Sheldon Pollock cannot help notice the apparitions of monastic subjects within each. Tamara Sears has gestured at the same apparitions by pointing to the neglected study of monasteries (mathas) associated with Saiva temples.1 She finds the omission intriguing on two counts. First, these monasteries were built for and by significant teachers (gurus) who were identified as repositories of vast ritual, medical and spiritual knowledge, guides to their practice and over time, themselves manifestations of divinity and vehicles of human liberation from the bondage of life and suffering. Second, these monasteries were not studied even though some of these had existed into the early twentieth century. Sears implies that two processes have occurred simultaneously. Both are epistemological. One has resulted in a continuity of colonial- postcolonial politics of recognition. The identification of a site as ‘religious’ rested on the identification of a building as a temple or a mosque. Residential sites inhabited by religious figures did not qualify for preservation. The second is the foreshortening of scholarly horizons by disappeared buildings. Modern scholars, this suggests, can only study entities and relationships contemporaneous with them and perceptible to the senses, omitting those that evade such perception or have disappeared long ago. This is not as disheartening as one might fear. -
Ancient Civilizations Huge Infl Uence
India the rich ethnic mix, and changing allegiances have also had a • Ancient Civilizations huge infl uence. Furthermore, while peoples from Central Asia • The Early Historical Period brought a range of textile designs and modes of dress with them, the strongest tradition (as in practically every traditional soci- • The Gupta Period ety), for women as well as men, is the draping and wrapping of • The Arrival of Islam cloth, for uncut, unstitched fabric is considered pure, sacred, and powerful. • The Mughal Empire • Colonial Period ANCIENT CIVILIZATIONS • Regional Dress Harappan statues, which have been dated to approximately 3000 b.c.e. , depict the garments worn by the most ancient Indi- • The Modern Period ans. A priestlike bearded man is shown wearing a togalike robe that leaves the right shoulder and arm bare; on his forearm is an armlet, and on his head is a coronet with a central circular decora- ndia extends from the high Himalayas in the northeast to tion. Th e robe appears to be printed or, more likely, embroidered I the Karakoram and Hindu Kush ranges in the northwest. Th e or appliquéd in a trefoil pattern. Th e trefoil motifs have holes at major rivers—the Indus, Ganges, and Yamuna—spring from the the centers of the three circles, suggesting that stone or colored high, snowy mountains, which were, for the area’s ancient inhab- faience may have been embedded there. Harappan female fi gures itants, the home of the gods and of purity, and where the great are scantily clad. A naked female with heavy bangles on one arm, sages meditated. -
Prayer Beads in Japanese Soto Sect
4 Prayer Beads in Japanese Sōtō Zen Michaela Mross WHen a lay parishioner visits a Buddhist temple, he or she usually car- ries a Buddhist rosary.1 It marks a parishioner versus the occasional visi- tor and is considered a necessary item of proper attire. For most Japanese, not wearing a rosary when putting the hands in prayer or reverence seems to be improper.2 Likewise, the official webpage of the Sōtō Zen school instructs lay followers to not forget prayer beads when attending funerals or memorial services. Parishioners should further put a rosary on the lowest shelf of their home altar, ready to be used during prayers.3 Also, the members of the choirs singing Buddhist hymns at Sōtō tem- ples wear short rosaries while singing and playing a bell. Thus, prayer beads serve “as sources of identification,” to borrow John Kieschnick’s words.4 The rosary is an especially interesting object because— besides the robe or o- kesa— “prayer beads are kept closer to the practitioner than any other ritual object. They become physical evidence of faith, devotion, and practice.”5 In contrast to Tendai, Shingon, or Pure Land clerics, Sōtō clerics rarely use prayer beads in ritual settings. Moreover, images of Zen masters usu- ally do not depict monks or nuns holding prayer beads; instead, a fly-whisk or another kind of staff signifies their status as a Zen cleric. Therefore, Buddhist rosaries are typically not associated with Zen. Nevertheless, prayer beads have been used for various purposes in the Sōtō school as well. This chapter aims to illuminate some of the functions and interpre- tations of the rosary in Japanese Sōtō Zen. -
Pedagogical Development of Zen Buddhism and Taoism for Taos Ed
Pedagogical Development of Zen Buddhism and Taoism 1 Running head: PEDAGOGICAL DEVELOPMENT OF ZEN BUDDHISM AND TAOISM FOR TAOS ED.VENTURES Pedagogical Development of Zen Buddhism and Taoism for Taos Ed. Ventures By Kelsey Tyler Advised by Professor Stacey Rucas ANT 461, 462 Senior Project Social Sciences Department College of Liberal Arts CALIFORNIA POLYTECHNIC STATE UNIVERSITY Fall, 2013 Pedagogical Development of Zen Buddhism and Taoism 2 Table of Contents Abstract……………………………………………………………………………………3 Research Proposal…………………………………………………………………………4 Cultural and Recreational Pedagogical Development for Taos Ed. Ventures…….4 Review of Literature………………………………………………………………7 Method…………………………………………………………………………….9 References………………………………………………………………………..10 Annotated Bibliography………………………………………………………………….11 Outline……………………………………………………………………………………20 Text………………………………………………………………………………………21 Introduction………………………………………………………………………21 Background………………………………………………………………………26 Methods…………………………………………………………………………..36 Activities…………………………………………………………………………44 Conclusion……………………………………………………………………….53 Bibliography……………………………………………………………………………..55 Pedagogical Development of Zen Buddhism and Taoism 3 Abstract Taos Ed. Ventures is an outdoor guiding company that will be offering backpacking trips in Taos, New Mexico to high school and college students, with ages ranging from 16 – 29, starting the summer of 2015. Along with backpacking skills, the philosophies of Zen Buddhism and Taoism will be taught while on the trail. To teach these philosophies, a pedagogy was created, combining aspects of Sentipensante and Contemplative pedagogies that seeks to teach the daily applications of Zen Buddhism and Taoism through experiential and innovative learning methods, such as journaling, meditation, and mindfulness practices. The benefits of these alternative learning methods will also be discussed through the use of online articles and peer reviewed journals. The philosophies are expansive and only certain aspects will be taught to students for the sake of time and for a desire to keep it simple. -
Zen Buddhism
A Zen Master in Meditation, Shi K’o (Sekkaku). 10th Century Zen Buddhism SÇtÇ Zen Essays from the ShÇbÇgenzÇ by DÇgen Zenji [DÇgen Zenji (1200-1253) was the founder of the SÇtÇ school of Zen Buddhism. This essay is part of a remarkable collection of essays called ShÇbÇgenzÇ, or “Treasury of the Eye of True Teaching.” The commentary introducing the essays is by the translator Thomas Cleary.] The Issue at Hand (GenjÇkÇan) The term genjÇkÇan seems to appear first in ninth-century China and is often used in Japanese SÇtÇ Zen to refer to present being as the topic of meditation or the issue of Zen. Gen means “manifestation” or “present,” jÇ means “become.” GenjÇ means actuality—being as is, at hand, or accomplished, as of an accomplished fact. KÇan is a common Zen word which is often left untranslated, having to some extent become a naturalized English word. KÇ means official, public, or open, as opposed to private or personal; an means a consideration, or a considered decision. A kÇan in standard literary Chinese means an official report or an issue under consideration. The term was adopted in Zen with much the same meanings, only transposed into the frame of reference of Zen tradition and experience. GenjÇkÇan is one of the most popular and oft-quoted essays in ShÇbÇgenzÇ. Written to a lay disciple, it contains a number of key points stated in a most concise fashion. The very first paragraph contains a complete outline of Zen, in a covert presentation of the so-called “five ranks” (go i) device of the original Chinese SÇtÇ Zen school.