Science232 and Spirituality Dr. AriyapalaISSN 0972-1169 Perera January, 2001, Vol. 1/III The Scientific Background of the Buddhist Dharmachakra — 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 Buddhist philosophy 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 Hinduism the heavenly triad of Brahman, Vishnu 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. January, 2001 The Scientific Background of the Buddhist Dharmachakra 233 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 ‘Dharma-Chakra’ is which the Buddha introduced as a symbol of the critical bound religion is shown by the fact that Buddhism 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 righteousness 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, Bhava 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 Sangha— 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 Taxila too.12 In Bharhut 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 Buddhahood. 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 Sanchi Stupa.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 view 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).