Science232 and Spirituality Dr. AriyapalaISSN 0972-1169 Perera January, 2001, Vol. 1/III

The Scientific Background of the Buddhist

— Dr. Ariyapala Perera

The progress of modern science has been the utilization of the circular movement of revolving objects converted into a mechanical force. The experimention of matter from the atom of solar system revealed that the attraction, magnetism, repulsion of the gravitational pull created thereby is central to this circular movement. The symbols used for this—the circle, wheel, cylinder, roll etc., indicate to us something spherical. For instance, massive masses like the solar system too revolve and does circular movement as do the infinitisimally nucleus of the atom by its fission, the protone by its gravitational pull and the electron by its repulsion. It is a first principle in science that as much as power and energy could only be produced by a rotational movement of a circular mechanism nothing evolves out of a condition of non-movement. The first scientific law laid down by Robert Boil in 1660 C.E. with regard to the behaviour of gasses is the same as exposited by the Buddha 2585 years ago in the ‘Dhammacakkappavattana Sutta’ wherein he preached that to arrive at the truth one must follow a methodology of analysis and experiment not traversing the extremes but keeping to the ‘Middle Path.’ But the first principle of which are at the highest pinnacle of wisdom’s insight can, in no way, be equated with modern science which is yet in an experimental stage.1 It is well-known that the Supernatural Vision or the Insight Philosophy which was experimented by the Buddha and understood by him was symbolically put forward as a Dharmachakra. The words ‘Dhammacakkam pavattetum gaccami Kasinam puram’ epitomises this very well. By that is meant a self-motivated way of life is set in motion like a flowing stream the Dhamma is set to flow on.2 Through varied human criticisms, analysis and reviews may this ‘Dharmachakra’ be in constant motion throughout human society’ may well have been his esteemed wish. Both among the religions and philosophies of his time and among those of the modern times no philosophical revolution of such proportions has yet taken place, as the one levered by the Buddha. In the heavenly triad of Brahman, and Maheshvara and in later religions like Christianity and Islam the Holy Triads form the cornerstone of their beliefs and forms of worship. Questioning and comment lead to a breakdown in belief and faith. Thus, a circle which revolves has no place as a symbol of such religions.

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A triangular body cannot be rolled in the manner of a circular body. That which does not revolve, does not create any energy and power. If a triangular object is rolled on, it would immediately fall over and break up. How apt the ‘-Chakra’ is which the Buddha introduced as a symbol of the critical bound religion is shown by the fact that has lasted twenty-six centuries bringing solace to varied layers of human kind and continues as a vivile thought process in our own times. Before delivering his first sermon, the Buddha on his way to Isipatana Migadaya of Banaras met a religious mendicant by name Upaka who Questioned the Buddha as to where he was going? His reply that he was going to Kasi State—Banaras to roll on the Dharmachakra indicates the Buddha’s inclination to indicate his teachings as a ‘Dharmachakra’. In the period preceding the time of the Buddha among the ‘thirty-two great symbols’ of bodily attributes of a ‘Maha Purusha’—great Being—the ‘Chakra’—wheel was one of the symbols.3 All 32 symbols appear only on the body of ‘Chakravarti Raja’— (Universal Ruler) or on one who attain Buddhabood.4 The foremost Sapta Ratna (Seven Great Gifts) that comes the way of a Chakravarti Raja (Universal Ruler) is the sacred circle.5 According to Cakkavatti Sihanada Sutta, the Chakra-Rattna is similar to a cartwheel with a nave, spokes and a rim. The symbol of the administrative policies guided by non-violence, universal and all embracing compassion based on ‘Pancasila’ by which neighbouring kingdoms are brought into friendly alliance is the Chakra Ratna of the Universal Ruler.6 The Chakravarti Ruler making use of the Chakra Ratna, conquers peacefully the whole world system to the nethermost oceans and rules over beningnantly.7 A.K. Coomaraswamy points out that Indian artists have created two symbolic Dharma Chakras to symbolize the Chakraratna that comes the way of a Chakravarti Raja—Universal Ruler. One Chakra is composed of the nave, rim and consists of seventeen spokes. The seventeen spokes are symbolic of the ‘Dasa Raja Dharma’—The Ten Principles of a great Ruler—and the ‘Sapta Ratna’—the Seven Noble Gifts. The other symbolic wheel has twenty-seven spokes. They symbolize the Dasa Raja Dharma (the ten Principles of a Great Ruler), Das Paramita (the Seven Noble Gifts).8 Apart from the above, in Buddhism one comes across the Samsara Chakra—being the life circle, life after death, Chakra—transmigration of existence, Dharma Chakra—wheel of the noble law, and Brahma Chakra—the supreme wheel of the law.9 The Samsara Chakra, the life process which seemingly has no beginning and no end should be symbolized as a circle. A circle has no end nor beginning. Kilesawatta—the circle of passion, Kamma watta—the circle of actions, and the Vipaka Watta—the circle of recompense are the three circles by which one is bound to Bhava—the life circle. Though described as circles there is no symbolic representation of these as Dharma Chakra. In the Sihanada Sutta of Majjhimanikaya10 the Sihanada—Voice of the Buddha—replete with the Dasa Bala—Ten Great Powers—has likened it to a rolling of the ‘Brahma Chakra’. The sculptor of Saranath has given symbolic representation to the Brahma Chakra. To the Dasa Bala of the Buddha—ten Great Powers—he has added on the Three Refuges—Buddha, Dhama and —

Global Religious Vision, Vol. I/III 234 Dr. Ariyapala Perera that come into being at Saranath and creating a wheel with thirteen spokes which the Buddha sets rolling with his right.11 Sir Johan Marshall mentions that he found a similar thirteen spoked wheel at too.12 In was discovered a Dhrma Chakra believed to have created even before the era when Buddha statues were built. This had carved on its nave a lotus and around it decorated with two garlands which are hanging down and the wheel having twenty-four spokes. This work of art represented the event of the Buddha in the Dhammacakka Sermon. It is specially significant to note that at the bottom of the sculpture were incised the words Bhagavato Dhame Cakam — the Dharma Chakra of the Blessed One. It belongs to the period of the second century B.C. The fact that it was placed within a building where religious observances were performed and was placed under a gaily decorated umbrella goes beyond doubt to prove that it was used as a symbol representing the Buddha.13 Another Dharma Chakra retrieved from among the ruins of Bharhut had sixteen spokes. This was placed within a Building on a Vajrasana—Adamantine Seat of Enlightenment and is symbolic of the attainment of . Cunninghams is of the opinion that the sixteen spokes represent the Nava Buddha Guna—nine great virtues of the Buddha, and Chakravarti kingship represented by the Sapta Ratna or the seven great gifts in all making sixteen. The most important significant of this Dharama Chakra is that on either side of it there are four devotees with clasped palms in a posture of obeisance to the Dharma Chakra. Artists who sculptured this Dharma Chakra symbolic of the first sermon and setting in motion of the doctrine of the Buddha in the Deer-Park of Isipatana Migadaya, have not forgotten to depict the background of that historic event, by depicting the figures of a dew deer around the Dharma Chakra. Sir John Marshall says that there is depicted such a Dharma Chakra in Western Pillar of the Southern Gateway of the .14 B. Majumdar tells us that the sculptured Dharma Chakra at Saranath depicting the first sermon of the Buddha has a few deer sculptured on the background.15 In the Southern Gateway of the main stupa at Sanchi there is a Dharma Chakra with thirty two spokes which symbolize the thirty-two auspicious marks of the body of the Buddha.16 The reason for the use of this symbol and its popularity in India is because of the esteem and veneration in which they held the concept of Chakravarti, and the same honour and reverence in which they held the Buddha. It is only at Sanchi that we come across a Dharma Chakra with eight spokes as is very popularly depicted in Sri Lanka and Thailand. It is the of Sir John Marshall that this Dharma Chakra is no ordinary one, but should be known as ‘Loka Dharma Chakra’— Universal wheel of the Law. If as is very often depicted in contemporary times the spokes just out of the rim of the wheel it depicts none other than the rudder of sailing vessel and not a Dharma Chakra. For such a wheel cannot be rolled as a Dharma Chakra which could be set in rolling, motion as it is likened to the vagaries of the Ashta Loka Dharma (eight laws relating to the vicissitudes of life). The various opinions expressed would go to show that wheels with varying number of spokes are used as symbols in Buddhist literature, Buddhist arts and sculpture. It is also clear that all these

January, 2001 The Scientific Background of the Buddhist Dharmachakra 235 wheels cannot be regarded as Dharma Chakra. We could easily conclude that only three symbolic forms of the wheel could be used to symbolize the themes of the Dhamma—Cakkappavattana Sutta—the first sermon of the Buddha. The first symbolic from would be the wheel with the nave of twelve spokes and circumference. It symbolizes the composed of the triple approach to knowledge in its twelve aspects.17 It is possible that an average Buddhist or Buddhist writer may not have understood the Dukkha (the truth of Being or Existence) which created a problem for them. Even erudite scholars like Rhys Davids have translated Dukkha as suffering unpleasant, painful, causing misery,18 and such like pessimistic terms which the Buddha never intended it to be. However, Prof. Malalasekera gives the ‘Being’ or ‘Existence’ as the philosophical meaning of Dukkha.19 The intention of the Buddha was to give theoretical and practical solution with a scientific basis to the philosophical problem of ‘Being’. It was not his intention to supply a pain killer or to add one more to the sixty-two diverse philosophies already existing at that time. It was the view of some that ‘Being’ was done at the will of an ‘Almighty God’ or as others said, it was ‘Uncaused’ and happened automatically. Into this welter of competing philosophies, it was the intention of the Buddha to advance a body of scientifically thought out practical philosophy on the aspect of ‘Being’ or ‘Existence’. The Buddha should be honoured as the first to advance the terminology ‘Experimental Wisdom’ equal to the word ‘Science’. Let us examine on what scientific foundation, the sermons of the triple approach to knowledge, regarding the ‘Truth of Being’ is preached. (1) Sacca Nanam—O’ Brethren, I have realized as never before a clear sight, knowledge, wisdom, methodology and light regarding the reality of ‘Being’. (2) Kicca Nanam—O’ Brethren, I have realized as never before with a clear sight, knowledge, wisdom, methodology and light that I should clearly understand the reality of ‘Being’. (3) Kata Nanam—O’ Brethren, I have realized as never before with a clear sight, knowledge, wisdom, methodology and light that I have understood the reality of ‘Being’. It need not be stressed that the three fold theories accepted today as to scientific method of understanding a given problem is the same as what the Buddha preached as ‘Tipari watta’— the triple approach to knowledge: (1) Observation—What the senses grasp of a source is observation. What we see hazily as far our senses say in the image of a human being, this is our observation. (2) Investigation—We can understand a thing clearly when we comprehend it completely, e.g., the human form we saw hazily earlier we now recognize as so and so. (3) Conclusion—After clear investigation, we come to a conclusion regarding the basic reality. The figure we earlier saw clearly as that of so and so is now understood in its basic reality. The commentarians in explaining said that the egoism which clung on to defilements was the subsistence of being which they called ‘Dukkha’.20 English translators have brought out the philosophical meaning of ‘Dukkha’ as the attachment to existence,21 and Five fold Clinging to

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Existence. The twelve fold description of Dukkha Sacca—the Truth of Being is only a mere external description of existence of the corporeal self. For even if none of the twelve descriptive corporeal manifestations plague us this very moment, yet our corporeal being goes on. This is because our being goes on. Buddhist literature mentions a three fold facet of attachment: (i) Sensational attachment ( Tanha), (ii) Attachment of successive existence (Bhava Tanha), and (iii) Desire for non- existence (Vibhava Tanha). According to modern science three fold force interacts in all things from the activity of an atom to that of the solar system. The three fold forces are: (i) Strong nuclear force, (ii) Electro-magnetic force, and (iii) Weak nuclear force. The active element is the attachment to Carnel things as much as to all corporeal things and so it is like Electro-magnetic force. When the Attachment to Carnel things become the stabilizing element it manifests itself as the strong Nuclear Force. When the Attachment to Carnel things acts as a diffusing weak force it is likened to the weak nuclear force. The three way activity of the attachment to carnel things sets in motion a circular activity and becomes the fundamental motive force in the continuity of the evolution of beings. As such, it is apt to use this circle of Attachment to Carnel things as a symbol of the circle of Samsara. Thus, the Four Noble Truths become twelve sections when each truth is dissected as Sacca Nana (Observation), Kicca Nana (Investigation), and Kata Nana (Conclusion). It is the view of Indian thinkers that this twelve faceted Dhammacakkappavattana Suta of the Buddha is symbolically represented by the twelve spoked Dharma Chakra.22 The other popular representation of the Dharma Chakra is with twenty-four spokes. Here, it represents not the philosophy of the reality of wisdom. But there is the numerical representation of the sections of the Four Noble Truths: (i) Dukkha Sacca—divided into twelve sections = 12 (ii) Samudaya Sacca—divided into three sections = 03 (iii) Sacca—one and only emancipation = 01 (iv) Magga Sacca—divided into eight sections = 08 Total = 24

All these sections add up to twenty-four. This would be introducing Buddhism in an analytical form (Vibhajjavada). The Dharma Chakra symbol with twenty-four spokes and the royal insignia of four lion heads in the four directions which first appeared in the Asoka Pillar set up at Saranath began to be set up in historical places associated with the life of the Buddha such as Isipatana Migadaya in Varanasi, in the Kasi Rattha; in Buddha Gaya in the South Bihar—Magadha; in Vajji Janapada, in Malla Janapada; Kapilavastu in Shakya Janapada; in Nepal etc. It may be that he marked the limits of his expanded empire with the ‘Chakra Ratna’—symbol of the Universal Ruler (Chakravarti Raja) in an expression of his overlordship of the newly acquired land areas.23 The National Flag of modern India has a twenty-four spoked Chakra symbol to symbolize the unitary character of the different people, languages, religious and states that go to form today’s United India’, like the Chakravarti Raja (Universal Emperor) bringing people of the world under him.

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The lion capital of Emperor Asoka with a twenty four spoked wheel surmounted by four lion heads with gaping mouths facing the four directions has been adopted as the state symbol of India. Both these tasks were steered by the architect of the Indian Constitution, Minister of Law and Constitutional Affairs, and brilliant lawyer Dr. Bhimrao Ambedkar, the unchallenged leader of the millions of Harijanas in India.24 Mahatma Gandhi interpreted this Chakra as symbolizing the adoption of a symbolic Charka used for spinning thread as the state symbol. The twenty-four spoked circle called as the ‘Chakra Ratna’ which is the Royal Insignia of the Universal Ruler and is described as ‘The Wheel of Righteousness, the Supreme Harmony of Righteousness and ideal of Righteousness’.25 There are two Dharma Chakras with the maximum known number of spokes–sixty–and–sixty four. D. states in his work Buddhist Monuments that the Tipariwatta (the triple approach) to knowledge and Dvadasakara (twelve fold) descriptions of the Four Noble Truths get multiplied by the five fold ways of wisdom giving rise to sixty paths of knowledge, and these are symbolized in these sixty spokes. This clearly highlights the analytical aspect of Buddhism.26 The only explanation of the Dharma Chakra with sixty-four spokes is that at the end of the sermon of the Dhammacakkappavattana Sutta (set rolling the message of Buddhism)—the countless Gods and Brahmans assembled there broke into tumultuous exclamation of rejoicing the echoes of which spread throughout the boundless universe. The sixty-four spokes are symbolic of the tumultuous rejoicing echoes.27 There is a further account wherein at the end of the Dhammacakkappavattana Sutta, the Buddha in Exultation said: “Thus I came to understand very clearly knowledge of the reality—things as they are, regarding the triple approach to knowledge of the twelve aspects of the Four Noble Truths. O’ Brethren! I have realized, in this world comprising of Devas, Maras, Brahmas, Monks and Brahamins the peerless Enlightenment. I have realized the sight of the knowledge and wisdom of the things as they are. My mind is calm, unfettered and unmoved. This is the last of my birth circle. I shall have no birth again”.28 Nowhere else in the Tripitaka is there mention of a moment when the Buddha, human beings, devas, and Brahmas gave forth a rejoicing exclamation of exultation in unison whose echoes re- echoed from earth to the furthermost ends of the boundless universe. Perhaps the artist—craftsman of an ancient era thought this an event befitting to be symbolically presented in the form of the one and only wheel of sixty-four spokes—the Universal Dharma Chakra.

REFERENCES 1. Prof. J.K.P., Ariyaratne, Science and Buddhism, p. 30. 2. Mahavaggapali, Vol. III, p. 16. 3. Digha Nikaya , (Sumangalavilasini), p. 297. 4. Digha Nikya (Cakkavattisihanada Sutta), p. 440. 5. Digha Nikaya, (Cakkavattisihanada Sutta), p. 441. 6. Digha Nikaya Atthakatha, (Sumangalavilasini), p. 297. 7. Digha Nikaya, p. 196. 8. A.K. Coomaraswamy, Archaeological Survey of India, p. 101. 9. Majjhima Nikaya, (Mahanidana Sutta), Vol. I, p. 164.

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10. Majjhima Nikaya, (Mahanidana Sutta), Vol. I, p. 168. 11. B. Majumdar, A Guide to , p. 36. 12. Sir John Marshall, A Guide to Taxila, p. 56. 13. A. Cunningham, The Stupa of Bharhut, p. xii. 14. Sir John Marshall, The Monuments of Sanchi, Vol. II, p. 18. 15. B. Majumdar, op. cit., p. xiv. 16. Sir John Marshall, op. cit., p. xviii. 17. Samyutta Nikaya, (Sacca Samyutta), (12-2-1). 18. Rhys Davids, – English Dictionary, p. 324. 19. Digha Nikaya, Vol. II (P.T.S.), p. 35. 20. Sartthasamuccaya, p. 188. 21. Samyutta Nikaya, Vol. IV. (P.T.S.), p. 399. 22. B. Majumdar, op. cit., p. 18. 23. D. Mitra, Buddhist Monuments in India, p. 31. 24. Ven. Vijitadhamma, Ambedkar Nositinnata, p. 41. 25. Rhys Davids, op. cit., p. 257. 26. D. Mitra, op. cit., p. 32. 27. Mahavaggapali, Vol. I, p. 17. 28. D. Mitra, op. cit., p. 32.

January, 2001