Half-yearly Bilingual Buddhism and Philosophy Journal (ISSN 2347-8004)
Dependent Origination: A Philosophical Interpretation of the Buddha’s Theory of Causation and Its Formulation in the Pāli Nikāyas.
Dependent Origination (Pratītyasamutpāda) constitutes the central principle of the Buddha’s philosophical teaching. This research paper presents an analytical study of the philosophical interpretation of Dependent Origination as expounded in the Pāli Tripiṭaka, along with an examination of its various formulations. Drawing upon the Nidāna Saṃyutta of the Saṃyutta Nikāya, the Mahānidāna Sutta, and other major canonical texts, the study undertakes a detailed analysis of the twelve links (dvādaśa nidānas). Through the forward (anuloma) and reverse (pratiloma) sequences, the processes of the arising and cessation of suffering are systematically clarified. The study further highlights the intrinsic relationship between Dependent Origination and the Four Noble Truths. A nuanced examination of Pāli terminology, along with an assessment of its contemporary relevance, constitutes a distinctive feature of this research. The conclusion establishes that Dependent Origination is not merely of historical philosophical significance, but also remains a powerful conceptual framework for understanding human consciousness and causal relations in the modern age.
Having lost her entire family in a tragic sequence of events, Paṭācārā wandered in a state of shock and madness, stripped of all awareness and clothed in destitution. Owing to the force of her past merits, she one day passed near Jetavana Monastery, where the Blessed One was delivering a discourse to a large assembly. Seeing her approach, the crowd attempted to drive her away, fearing that this distraught woman might disturb the gathering. However, the Buddha noticed her and restrained the people. The sorrow-stricken woman came forward. With boundless compassion, the Buddha addressed her: “My poor daughter, regain your awareness.” His voice carried a healing force. Hearing these words, she gradually recovered clarity. Realizing that she was unclothed, she felt shame and crouched on the ground. Someone nearby covered her with a robe, which she immediately wrapped around herself. Having previously fallen into degraded conduct, she later became known as Paṭācārā after her ordination. References 1. थेरीगाथापालि (१२७-१३२)
The Great Philosophy of Lord Buddha and India’s Vision of Global Peace 2047
Asian Buddhism has today become a global religion, nurturing the basic sentiments of freedom, equality, and fraternity. Lord Buddha has been called the 'Eye of the World' and 'The Light of Asia' because of his great thoughts and teachings of humanity. In the 3rd century BCE, after the Kalinga war, Emperor Ashoka, inspired by the spirit of Dhamma Mangal, declared 'Dhamma Vijaya' instead of a war victory — a beginning of world history that became the foundation stone of the great mantra of world brotherhood and global peace, 'Vasudhaiva Kutumbakam'. This paper explores Lord Buddha's philosophy of non-violence, compassion, and peace; the role of Emperor Ashoka in spreading Dhamma globally; and the relevance of Buddhist teachings for India's Vision 2047 and global peace in the contemporary world, where the Russia-Ukraine war, Israel-Palestine-Iran conflict, and climate change crises call for the wisdom of the Dhamma path.
Ancient Nalanda Mahavihara: A Glorious History of Indian Knowledge
India has been a land of knowledge since ancient times, and in this context, the knowledge tradition of Buddhism is most important. It once spread the light of its knowledge across the entire continent of Asia as well as parts of Europe and Africa. The Nalanda Mahavihara was one of the world's first residential universities, housing more than 10,000 students and 2,000 teachers. Founded during the Gupta era and operational from the 5th to 12th century CE in Ancient Magadha (present-day Bihar), Nalanda attracted scholars from Korea, Japan, China, Tibet, Indonesia, Persia, and Turkey. Illustrious scholars including Nagarjuna, Dharmakirti, Dignaga, Santaraksita, and Atisa studied and taught here. The Mahavihara was destroyed by Ikhtiyar-ad-Din Muhammad bin Bakhtiyar Khilji in 1193 CE. This paper traces the early history, golden era, global influence, and eventual destruction of this remarkable institution of learning, and argues for its enduring significance in the Buddhist and global knowledge tradition.
Emperor Ashoka’s Dhamma Policy and Good Governance:The Concept of a Buddhist Welfare State as Reflected in Ashokan Inscriptions
The present research paper offers an analytical study of Emperor Ashoka’s (r. 268–232 BCE) Dhamma policy. Through a close textual examination of Ashoka’s inscriptions, the study establishes that his Dhamma policy was not merely a religious or ethical injunction, but rather a comprehensive politico-administrative philosophy that articulated one of the earliest organized conceptions of a welfare state in world history. Following the Kalinga War (261 BCE), Ashoka’s psychological and philosophical transformation brought about an unprecedented shift in ancient Indian political thought—a transition from Digvijaya (conquest by war) to Dhammavijaya (conquest through righteousness). This research presents a comparative and critical analysis of primary evidence derived from the thirty-three inscriptions.
The Inclusive Perspective of Buddhism in the Indian Knowledge Tradition: The Confluence of Religion, Philosophy, and Science
The present study undertakes an analytical examination of the integrative perspective of Buddhism within the Indian knowledge tradition, particularly in the context of the confluence of religion, philosophy, and science. Buddhist epistemology established perception (pratyakṣa) and inference (anumāna) as the sole valid means of knowledge, paralleling the foundations of the empirical scientific method. Dignāga and Dharmakīrti refined the theory of pramāṇa (valid cognition), thereby providing new direction to Indian logic. Nāgārjuna's Mādhyamaka philosophy offered a profound exposition of causality through the doctrines of emptiness (śūnyatā) and dependent origination (pratītyasamutpāda). Meanwhile, the Yogācāra thinkers Asaṅga and Vasubandhu developed a multi-layered analysis of consciousness. The Abhidharma tradition presented a systematic classification of mental processes that resonates with modern psychology. Institutions such as Nālandā Mahāvihāra facilitated integrated study across religion, philosophy, science, mathematics, and medicine. This study argues that Buddhism did not posit any artificial division between religious, philosophical, and scientific knowledge; rather, it regarded them as integral components of a unified pursuit of knowledge.
Pali is the original medium of expression for Buddhism. In the 6th century BCE, Gautama Buddha used Pali to convey his teachings to the common people, and the Tripitaka, the fundamental Buddhist scripture, is preserved in this language. The characteristics of the Pali language, its literary form, and its role in the development and spread of Buddhism have been significant since ancient times. Pali is not only a religious language but also a valuable repository of ancient Indian history, culture, and philosophy. It is an important source for understanding our history. This research paper will enrich the Indian intellectual tradition and provide a significant academic contribution to the fields of Buddhist studies, history, philosophy, and cultural research.
Anagarika Dhammapala: The Buddhist Revivalist and Freedom Fighter
“To be brave and retaliate when they are given a below” is the prime and a sparking slogan preached by Anāgārika Dhammapāla to the people of Ceylon to retaliate against the Aliens to achieve freedom of Dhamma and freedom from the bondage of Christians Rulers in Ceylon. He travelled from one corner of the country to other corner through villages by bullock cart to preach the value of freedom and ethics of Dhamma. He was pioneering revivalist and nationalist figure of Ceylon who is widely regarded as one of the most influential personalities in the modern revival of Buddhism in Asian Sub continental and sparked the movement to revive Mahābodhi Mahāvihāra at Bodhgaya, India; the major pilgrimage shrine after centuries of decline and neglect as well as key contributor to the spread of Buddhist teachings. He played a significant role in anti colonial culture and national awakening in Ceylon through resistance to Christian missionary influence under Aliens rule. He represented Buddhism at the World’s Parliament of Religion in Chicago in 1893 and introduced Buddhism to the West. Campaigned worldwide including Europe, America, Japan, Thailand, and India for Buddhist education, ethics revival and resistance of colonial cultural erosion.
Translating the Dharma: The Role of Buddhist Texts in Shaping Early Chinese Buddhism from Han to Northern Dynasties
The role of the Sanskrit to Chinese translations of the Buddhist works was also in the establishment and formation of Chinese Buddhism, particularly in the periods between the Han (206 BCE–220 CE) and the Northern Dynasties (386-581 BCE). This was a project that was typified by very intense lexical and semantic challenges, with the translators struggling to find a way out of the abstract and metaphysical language of Buddhist philosophy and come to the realm of the concrete and relational language of the Chinese language. Such trailblazers as An Shigao安世高 and Zhi qian 支謙embraced a number of tricks to diminish the linguistic divide, like the use of phonetic transcription, semantic similarity and deriving neologisms. Not only by allowing the integration of Buddhist ideas, but also by facilitating extremities of syncretism, these innovations in methods made it possible to blend Buddhist ideas with the local Chinese philosophies of Daoism and Confucianism. The kind of ramifications of such translations went beyond transmissions of doctrines, they included giving rise to specific Chinese Buddhist scholars, influenced elite intellectual discourse, and provided the basis upon which the institutionalisation of Buddhism in China would take formal shape. In this way, by examining the translational works which defined early Chinese Buddhism, this paper throws some light on how language, culture, and philosophy interacted with each other and, therefore, highlights the transformative effect of the Buddhism texts on the course of Chinese religious and intellectual history.
Ideology, Interface and Interdependence: Some Reflections on Lay-Monastic Dynamics in Early Indian Buddhism
Perceptions of the past that emanate from Buddhist religious concerns cannot be understood in isolation. They have to be woven in relation to the contemporary political affairs, its own community and beyond and also with networks of economic activities and exchanges. The paper proposes to represent an interactive connection of the Buddhist sangha with the world which initially comes about by delineating itself for spiritual fulfillment from the mundane or the worldly. Yet at the same time the role, responsibilities and challenges of the laity are put forth to reflect on the two sides of the spectrum of the twofold Buddhist Community. These two sides of the spectrum of the Buddhist world often converge in the stories of Buddha’s former birth i.e. the Jatakas primarily to uphold the Buddhist teachings and ideals. Through the lengthy narratives of the Jataka stories lay- monastic dynamics is being attempted to discern an understanding of the modalities of everyday lives and working of the sangha with its social base. Therefore, Gihi-sangha relations are viewed through everyday understandings rather than idealized parameters.
Neuroscience and the Buddhist Doctrine of Non-Self (Anattā): Toward an Integrative Research Review for Buddhist Studies
The Buddhist doctrine of not-self (Pāli: anattā; Sanskrit: anātman), the third of the three marks of existence (tilakkhaṇa), denies that any permanent, independent self can be located within the psychophysical stream of experience. Rather than functioning as a merely metaphysical negation, anattā serves a soteriological purpose: by seeing the self as constructed, conditioned, and impermanent, one weakens attachment and thereby reduces suffering. In the past three decades, cognitive neuroscience has increasingly converged with this analysis, showing that self-related experience depends on distributed, context-sensitive brain networks, especially the default mode network (DMN), rather than a singular “self center.” Contemporary neuroimaging (fMRI), electrophysiology (EEG/MEG), lesion and pharmacological studies, and meditation research collectively support a process view of selfhood: the “self” is an emergent, dynamically maintained model integrating autobiographical memory, interoception, prospective simulation, and social cognition. Further, Buddhist contemplative training systematically modulates these networks, producing experiences of diminished self-reference, ego-dissolution, and self-transcendence that resonate with classical descriptions of insight into anattā. This article synthesizes key empirical findings and theoretical frameworks, including predictive processing, self-model theory, and neurophenomenology, highlighting convergences, methodological challenges, and implications for Buddhist scholarship, mental health applications, and ethical life.
Global Dimensions of Women's Liberation in Buddhism
The present research paper, titled "Global Dimensions of Women's Liberation in Buddhism," presents a historical and analytical study of the spiritual, social, cultural, and global roles of women within the Buddhist tradition. In contrast to the patriarchal society of the Later Vedic period, where the status of women had become increasingly limited and dependent, the emergence of Gautama Buddha in the 6th century BCE brought a message of equality, compassion, and spiritual freedom for women. The Buddha explicitly clarified that the potential for Nirvana and spiritual attainment is not restricted to men alone; rather, women are equally entitled to it. The establishment of the Bhikkhuni Sangha under the leadership of Mahapajapati Gotami was a revolutionary event in Buddhist history. Female practitioners such as Kisagotami, Ambapali, Patacara, and Bhadda Kundalakesa demonstrate that Buddhism evaluated spiritual worth based on practice and conduct. This study demonstrates that Buddhism presents a global model of women's liberation, encompassing principles of equal spiritual rights, social dignity, and cultural participation.
Women's Spiritual Practice (Stree-Sadhana)
Jataka narratives are a significant genre of Buddhist literature in which moral, social, and religious values are communicated through stories of the Buddha's past lives. Although the primary objective of the Jatakas is to establish Buddhist ideals such as compassion (karuna), charity (dana), morality (shila), forgiveness (kshama), and truth (satya), these stories also clearly reflect the reality, mentality, and structural limitations of the contemporary society. Specifically in the context of women, Jataka literature exposes the patriarchal mindset of ancient Indian society, its apprehensions regarding women, and its moral expectations. The status of women in ancient Indian society was not static but constantly changing. While in the Rigvedic period women had the right to education, Vedic study, and participation in religious rituals, with the strengthening of the patriarchal system in the Later Vedic period, there was a gradual decline in women's freedom. In the Buddhist period, the establishment of the Bhikkhuni Sangha (Order of Nuns) by the Buddha certainly opened doors for the spiritual upliftment of women, but an egalitarian view towards women could not fully develop at the social and psychological levels. Jataka literature was created against this conflicting background. In Jataka narratives, women appear in various forms—as mothers, wives, queens, courtesans, ascetics, celestial nymphs (apsaras), or virtuous women. In some instances, they are depicted as embodiments of morality, sacrifice, and compassion, while elsewhere they are portrayed as fickle, greedy, deceitful, and the motivating force behind male destruction. This dualistic portrayal of women is not accidental but is the result of the patriarchal structure of the contemporary society, the ascetic-centric religious view, the insecurity of the male mind, and narrative strategies for moral instruction. The objective of the present research paper is to analyze the status, role, and evaluation of women in Jataka narratives. An attempt has been made to understand how Jataka literature presents women as symbols of both moral ideals and moral crises. Furthermore, it discusses why this portrayal of women, while being a reflection of the contemporary social reality, also becomes a significant historical source for modern feminist discourse. Clarifying the multidimensionality, dialectics, and limitations of the perspective towards women in Jataka literature through this study is the primary goal of this research.
बुद्ध-धम्म के उत्थान में बिहार की महान् भिक्खुनियों एवं उपासिकाओं का योगदान
This research paper delves into the influential role played by the women of Bihar—specifically bhikkhunis (ordained nuns) and upasikas (lay female followers)—in the development and propagation of Buddhism during and after the time of the Buddha. It provides a socio-historical analysis of how these women overcame deep-rooted patriarchal norms to become pivotal figures in religious reform and spiritual leadership. The study foregrounds the active involvement of notable female figures such as Mahapajapati Gotami, Khema, Patacara, Dhammadinna, Bhadda Kundalakesa, and Visakha, among others. Drawing on canonical sources like the Therigatha and Jataka Tales, the paper chronicles their personal transformations—from royal consorts, aristocrats, and courtesans to enlightened bhikkhunis—revealing how each woman’s spiritual journey became a testimony to inner resilience and dharmic conviction. Through these biographies, the paper highlights themes of gender equality, renunciation, spiritual discipline, and the struggle against societal injustices. It also underscores Bihar’s historical significance as a cradle of early Buddhist education, monastic culture, and women's emancipation within the Buddhist sangha. A significant part of the study is devoted to Sanghamitta's mission to Sri Lanka, where she established a bhikkhuni sangha, emphasizing the transnational impact of Bihar’s Buddhist women. The author argues that this legacy of inclusion and spiritual contribution laid the foundation for a more egalitarian vision of society.
Buddhicization of Chinese Culture: A Historical Overview
The complicated tapestry of cultural exchange between India and China has been twisted over millennia, characterized by a dynamic interplay of ideas, practices, and artistic expressions. This spectacle, often referred to as the "Buddhicization of Chinese Culture," summarized the profound influence that Indian philosophical thought, religious practices, and artistic traditions have exerted on Chinese society. The historical overview of this cultural exchange is not merely a version of one of the impacts of the civilizations over another one. It is a complex novelette of mutual adaptation, negotiation, and transformation that has shaped both cultures in remarkable ways. This is an ability to understand this Buddhicization process which requires a multifaceted approach that considers historical contexts, socio-political dynamics, and the transnational flow of ideas. The basic foundations of Indian Buddhist cultural influence in China can be traced back to the early centuries of the Common Era i.e. 206 BCE to 220 CE (China), particularly with the spread of Buddhism. As one of the most significant cultural exports from India, Buddhism served as a conduit for various Indian Buddhist philosophies, artistic styles, and even linguistic elements to permeate Chinese society. A trade route better known as Silk Route, is a network connecting the East and West not only for the exchange of goods furthermore for the transmission of cultural and religious ideas too. Consequently, it has interconnected the permission to Indian Buddhist monks, scholars, and traders to travel to China. These lead to bringing with them their beliefs, texts, and artistic traditions. This tradition has had an impact in China which leads to the translation of the Buddhist scriptures into Chinese language particularly from the period of Han dynasty (206BCE-220CE). Therefore, the era of the Han dynasty marked a climactic moment in this cultural exchange, laying the groundwork for the eventual integration of Indian Buddhist thought into Chinese intellectual and spiritual life.
The Theoretical Framework: Mind Consciousness and the Prefrontal Cortex
Recent dialogues between Buddhist psychology and cognitive neuroscience reveal striking convergences that invite deeper inquiry. This paper extends that dialogue by examining how the Buddhist construct of mano-viññāņa (mind consciousness, the Sixth Consciousness) aligns with contemporary models of prefrontal function. In Buddhist teachings, Mind Consciousness is viewed as an executive hub, crucial for perception, emotion, and thought. It is likened in classical exegesis to a "stage manager" that selects, amplifies, or suppresses mental objects to shape experience and guide intentional action. These capacities map closely onto the functions of the prefrontal cortex (PFC), which serves as a neural "conductor" for top-down attention, working-memory manipulation, affective appraisal, and metacognitive monitoring. This paper explores the parallels between the integrative, evaluative, and self-regulatory features of mano-viññāņa and the operations of the distributed neural architecture, including thalamo-cortical relays, limbic memory circuits, and prefrontal control networks, that underpins executive oversight. By anchoring ancient introspective maps within modern neurobiology, this integrative framework yields a more comprehensive account of human cognition and affect than either tradition can provide alone. References: Ānāpānasati Sutta (MN-118). Original Pāli Canon scriptures. Baer, R. A. (2003). Mindfulness training as a clinical intervention: a conceptual and empirical review. Clinical Psychology: Science and Practice, 10(2), 125. Buckner, R. L., Andrews-Hanna, J. R., & Schacter, D. L. (2008). The brain’s default network: Anatomy, function, and relevance to disease. Annals of the NY Academy of Sciences, 1124, 1-38. Davidson, R. J., & Lutz, A. (2008). Buddha's brain: Neuroplasticity and meditation [in the spotlight]. IEEE Signal Processing Magazine, 25(1), 176-174. Desbordes, G., Negi, L. T., Pace, T. W., Wallace, B. A., Raison, C. L., & Schwartz, E. L. (2012). Effects of mindful-attention and compassion meditation training on amygdala response to emotional stimuli in an ordinary, non-meditative state. Frontiers in Human Neuroscience, 6, 23050. Fox, K. C., Nijeboer, S., Dixon, M. L., Floman, J. L., Ellamil, M., Rumak, S. P., ... & Christoff, K. (2014). Is meditation associated with altered brain structure? A systematic review and meta-analysis of morphometric neuroimaging in meditation practitioners. Neuroscience & Biobehavioral Reviews, 43, 48-73. Hölzel, B. K., Lazar, S. W., Gard, T., Schuman-Olivier, Z., Vago, D. R., & Ott, U. (2011). How does mindfulness meditation work? Proposing mechanisms of action from a conceptual and neural perspective. Perspectives on Psychological Science, 6(6), 537-559. Kabat-Zinn, J. (2003). Mindfulness-based interventions in context: past, present, and future. Clinical Psychology: Science and Practice, 10(2), 144-156. Lutz, A., Slagter, H. A., Dunne, J. D., & Davidson, R. J. (2008). Attention regulation and monitoring in meditation. Trends in Cognitive Sciences, 12(4), 163-169. Mahāsatipaṭṭhāna Sutta (D.N.-22 and M.N.-10). Original Pāli Canon scriptures. Menon, V. (2015). Salience network. In A. W. Toga (Ed.), Brain Mapping: An Encyclopedic Reference (Vol. 2, pp. 597-611). Academic Press. Seeley, W. W., Menon, V., Schatzberg, A. F., et al. (2007). Dissociable intrinsic connectivity networks for salience processing and executive control. Journal of Neuroscience, 27(9), 2349-2356. Singh, N., & Kapoor, A. (2025). Bridging Mindful Awareness and Dialectical Thinking for Crisis Leadership: A Framework Grounded in Dependent Origination. Bodhi Path, 28(1), 14-24. Tang, Y. Y., Hölzel, B. K., & Posner, M. I. (2015). The neuroscience of mindfulness meditation. Nature Reviews Neuroscience, 16(4), 213-225.
Re-vitalizing Law of Causation in the context of Contemporary World Economy
Buddhism or Buddhist philosophy incorporates the teachings of Gautam Buddha, which mainly involves the system of logic and dialectic to find out the reality of all worldly phenomena and human life. The Buddha analysed and questioned the contradictions of existing social and spiritual thoughts of his time that gave birth to new idea or path leading to proper Salvation. The Buddha identified Aniccā/Anitya (Impermanence), Dukkhā/Duḥkha (suffering) and Anattā/Anātman (No – soul), the Trilakshan as three characteristics of existence. Anitya means impermanent nature of all the matters and phenomena (life, object, idea etc). Dukkha means suffering, the world which is full of suffering i.e. from birth to death, whatever lies within is suffering, which is also impermanent in nature. Anātman means No-soul, soul is a Vedic construct that guides and controls the nature of the life of a being, which can neither be manipulated, nor can be destroyed. However, the Buddha rejected this concept of soul as it is the karmic actions that colour the human consciousness which is responsible for all the activities that we perform and reap result accordingly. If a being is guided with right knowledge, it leads to perform good karmic activities and vice-versa. If there is something which controls our life and can be manipulated, then every being should be perfect and equal in size? However, it is clearly not so. Hence, karma and right knowledge are the driving force behind every fate of humans or all kind of living creature in nature. Thus, in order to understand the theory behind these regulations of different karmic forces, it seems appropriate to revitalize the understanding of the Buddhist theory of Law of causation or the Doctrine of Dependent origination or Paṭiccasamuppāda (in Pali) .Therefore, this Paper is yet an attempt to elaborate the doctrine of dependent origination in detailed manner and underline its relevance as an essential for contemporary world economy in order to achieve the Buddhist ideal of peace and prosperity in contemporary time by keeping in view the Primary text like Mahâvagga and several other secondary sources.
प्राचीन भारतीय कला और वास्तुकला का विकास
This research paper explores the evolution and significance of ancient Indian art and architecture, examining its major forms—stupa architecture, temple construction, sculpture, painting, and handicrafts—as integral to the spiritual, cultural, and social fabric of Indian civilization. It highlights how these artistic expressions developed over time, influenced by religious movements such as Buddhism and Hinduism, and how they served as mediums of devotion, symbolism, and societal reflection. The paper begins by analyzing the development of stupas, initially simple mounds built to enshrine the relics of the Buddha, which gradually evolved into complex architectural structures adorned with carvings depicting scenes from the Buddha’s life. It then delves into temple architecture, noting its formal elements—sanctum (garbhagriha), pavilion (mandapa), spire (shikhara), and enclosure (prakar)—and traces its stylistic evolution, particularly during the Gupta period. The study further explores sculpture, both Buddhist and Hindu, highlighting its religious and social narratives and its role in shaping cultural identity. Painting, from early religious murals in Ajanta and Ellora to courtly Mughal miniatures, is shown to be a vibrant reflection of both divine and worldly themes. Lastly, the paper examines craft traditions such as metalwork, woodwork, and stone carving, showcasing their aesthetic and functional contributions to Indian art heritage. In conclusion, the paper emphasizes that ancient Indian art and architecture not only fulfilled religious functions but also mirrored the collective psyche and way of life of Indian society. Their legacy continues to define India's rich cultural identity and global artistic influence.
The Role of Women in Ancient Indian History: A Re-Evaluation
This paper re‑evaluates women’s roles in ancient India, tracing their trajectory from the relative autonomy of the early Vedic period to the patriarchal constraints codified in later texts like the Manusmriti. Drawing on literary, epigraphic and artistic evidence, it highlights female scholars, ritual partners and royal diplomats; analyses the impact of Buddhist and Jain monastic orders in offering alternative spaces for agency; and reads epic heroines and goddess iconography as cultural barometers of gender ideals. Despite increasing marginalisation, women continually negotiated power within domestic, religious and political spheres. Understanding this complexity enriches broader debates on gender and historiography.
The Cognitive Chain of Craving: Analysis of the Nine Stages of Mind Contamination and the Interceptive Role of Sati and Vipassanā
This paper examines the Theravāda Buddhist framework of the "nine stages of mind contamination" as detailed in the Abhidhamma text, the Patisambhidāmagga in the Khuddaka Nikāya. It outlines the progression from initial sensory contact (citta) to an entirely defiled consciousness-aggregate (viññāṇakkhandha). The main emphasis is on the practical application of mindfulness (sati) and insight (vipassanā) as interceptive mechanisms at each stage. By analyzing how specific mindfulness practices (satipaṭṭhāna) counter the development of craving (taṇhā) and karmic formation, the paper elucidates the framework for purifying the mind and preventing suffering. This analysis examines the cognitive progression that leads to defilement and the specific contemplative skills required to interrupt it. References: Access to Insight. (n.d.). Retrieved July 1, 2025, from https://www.accesstoinsight.org Bodhi, B. (n.d.). Retrieved July 1, 2025, from https://boeddhaweg.files.wordpress.com Buddhadhamma. (n.d.). Retrieved July 3, 2025, from https://buddhadhamma.github.io Buddhism StackExchange. (n.d.). Retrieved July 1, 2025, from https://buddhism.stackexchange.com Dhammatalks.org. (n.d.). Retrieved July 3, 2025, from https://www.dhammatalks.org eDhamma. (n.d.). Retrieved July 3, 2025, from https://edhamma.github.io PureDhamma. (n.d.). Citta, Mano, Viññāṇa – Nine Stages of Mind Contamination. Retrieved July 4, 2025, from https://puredhamma.net/citta-mano-vinnana-nine-stages-of-mind-contamination/ Singh, N., & Kapoor, A. (2025). Bridging Mindful Awareness and Dialectical Thinking for Crisis Leadership: A Framework Grounded in Dependent Origination. Bodhi Path, 28(1), 14-24. SuttaCentral. (n.d.). Paṭisambhidāmagga. Retrieved July 4, 2025, from https://suttacentral.net Tricycle. (n.d.). Retrieved July 6, 2025, from https://tricycle.org Wikipedia. (n.d.). Paṭisambhidāmagga. Retrieved July 6, 2025, from https://en.wikipedia.org/wiki/Paṭisambhidāmagga Wikipedia. (n.d.). Visuddhimagga. Retrieved July 8, 2025, from https://en.wikipedia.org/wiki/Visuddhimagga
This paper undertakes a vexillological reading of the Tibetan national flag, examining its historical evolution, symbolic imagery, and significance in articulating Tibetan identity and resistance. While much scholarly attention has been devoted to Tibetan Buddhist prayer flags, the national flag—popularly known as the Snow Lion Flag—remains under-explored within vexillological discourse. Drawing on semiotics, cultural history, and political theory, the paper analyses the flag’s imagery, including the snow lion, mountain, sun, and the debated yin-yang motif, to uncover its embedded narratives of sovereignty, spirituality, and collective memory. It traces the flag’s transformation from a military standard under the Thirteenth Dalai Lama to its role as a banned yet potent symbol of resistance in contemporary Tibet and exile communities. Ultimately, the paper argues that the Tibetan flag functions not merely as a political emblem, but as a dynamic, transhistorical artefact embodying national aspiration, cultural continuity, and decolonial identity in the face of occupation.
Tibet, vexillology, national flag, symbolism, snow lion, exile, identity, resistance, semiotics, decoloniality
Prominence of Jataka Tales in Indian History
The word Jataka means “related to birth.” According to the theory of evolution, it takes thousands of years for a bud to develop into a flower. Can any wise person suddenly, in one lifetime, become enlightened or a Buddha? To reach that state, one must undergo countless births. Even the Buddha had to go through numerous rebirths. Before becoming the Buddha, he lived through many previous lives and had intense resolve in his final birth. The term resolve refers to a determined aspiration, while virtue means ethical action. Therefore, a being who aspires for Buddhahood engages in determined virtuous acts—this stage is referred to as resolve. The Jataka tales describe the lives of fifty previous births (Bodhisattva incarnations) of the Buddha during which he cultivated the virtues that eventually led to enlightenment. Just as the Buddha inspired people through his teachings and gentle approach, similarly these stories too convey profound lessons through simple and accessible means. The Bodhisattva in these tales often takes the form of animals, birds, or sometimes remains human to address and resolve complex societal problems with wisdom and compassion. These tales portray Bodhisattvas in various forms—trees, elephants, lions, monkeys, birds, sages, kings, etc.—to illustrate moral and ethical teachings. Through the medium of storytelling, Jataka tales simplify complex religious and ethical ideas. These are a part of oral literature. The tales include both animal fables and human stories. Scholar Foucher classified the Jataka tales into seven categories: Practical Policy-Related Tales Animal Stories Stories with Complete Context in Philosophy and Morality Tales of Yogic Accomplishment and Asceticism Moral Discourses Parables and Metaphors Religious Narratives These tales display a wide range of expression—sometimes narrative, sometimes poetic, sometimes philosophical, and sometimes even dramatic or lyrical. Their linguistic form varies based on content and purpose. In Indian history, Jataka tales hold special importance. They represent the social, religious, political, economic, and moral life of ancient India. In fact, they are not just crucial to Indian history but also have a prominent place in the world’s literary and cultural heritage. Their documentation is unmatched. Jataka tales are a valuable resource for understanding the structure and dynamics of ancient Indian society. For example, the Vessantara Jataka provides insights into the political life of the time. From them, we learn about ancient India's education system, curriculum, subjects, and practical and theoretical knowledge—covering aspects such as residence, food habits, and trade. These stories vividly describe the roads and urban planning of famous cities like Vaishali, Rajgriha, Mithila, Mathura, Kapilavastu, and Kausambi, and depict the local markets and waterways. Illustrations from Jataka tales also reveal ancient scripts and linguistic forms. The Brahmins of the time held a high status in society. In fact, Brahmins and Kshatriyas were considered the most respected classes. Slavery was prevalent. From these tales, we gather that people could be bought and sold like commodities, and even a prince could be traded. The Buddha’s disciples were from diverse social backgrounds. The teachings in these tales often revolve around moral values. From them, we learn that during those times, people were deeply religious. Worship of kings, trees, snakes, and rivers was common. Jataka tales had a significant influence on ancient Indian philosophy, literature, and subsequent narrative traditions. They are a bridge between early oral traditions and the later classical literary culture of India.
The Impact of Buddhist Philosophy on Global Peace-building Efforts
Buddhist philosophy, which emphasizes compassion, non-violence, and interdependence, has significantly impacted global peace-building efforts. Rooted in the teachings of the Buddha, key principles such as mindfulness (sati), loving-kindness (metta), and ethical conduct (sīla) offer a framework for resolving conflicts, fostering dialogue, and promoting harmony among diverse communities. This study examines the application of Buddhist teachings in contemporary peace-building practices, highlighting their influence on grassroots movements and international initiatives. Buddhist leaders and practitioners have historically emphasized the importance of addressing the root causes of conflict, such as greed, hatred, and ignorance. They believe that pursuing inner peace is essential for achieving societal peace. Modern examples of Buddhist-inspired peace-building include the contributions of figures like Thich Nhat Hanh, the Dalai Lama, and Sulak Sivaraksa. Their efforts in non-violent resistance, interfaith dialogue, and environmental advocacy have made a significant global impact. Buddhist-inspired mindfulness and meditation practices have become increasingly popular in conflict resolution workshops and trauma healing programs around the world. These practices offer tools to help foster empathy and understanding among conflicting parties. Additionally, international organizations like the United Nations have incorporated Buddhist principles into their peace-building frameworks, acknowledging their universal relevance. This paper discusses the challenges and opportunities of applying Buddhist philosophy to global peace efforts, especially in culturally and religiously diverse contexts. It emphasizes the transformative potential of Buddhism in fostering not only the absence of violence but also a comprehensive vision of peace based on mutual respect, compassion, and sustainable development. Ultimately, the research aims to demonstrate how the ancient wisdom of Buddhism continues to play a meaningful role in modern strategies for achieving global peace.
डॉ अंबेडकर : आधुनिक भारत के मुख्य शिल्पकार के रूप में
Dr. B.R. Ambedkar's popular name was "Babasaheb Ambedkar." Babasaheb was the architect of the Indian Constitution and is also regarded as a prominent global leader and jurist. His efforts toward the upliftment of society and his contributions were of immense significance. Babasaheb made outstanding efforts against social evils such as untouchability, caste hierarchy, and the varna system through relentless struggle. Throughout his life, he fought for the rights of Dalits and other socially disadvantaged groups. His major contribution was his vital role in drafting the Indian Constitution after independence. He served as the Chairman of the Drafting Committee of the Constitution. His contributions are remembered as those of a key architect in the creation and establishment of various institutions in independent India. Dr. Ambedkar was appointed as the first Law Minister of independent India in Jawaharlal Nehru's cabinet. On October 14, 1956, he embraced Buddhism and initiated a significant religious transformation. Posthumously, the Government of India honored him with the Bharat Ratna award in 1990. This research paper has been compiled based on various sources.
Human mind swims in the dark waters of deluge and dissatisfaction and varied human frailties in search of Knowledge to dispel this darkness. The Vedic prayer of Tamso ma jyotirgamaya underlines this quest. Om asto ma sadgamaya. Tamso ma sadagamaya mrityorya amrita gamaya. Om shanti shanti shanti.. Brhadaranyaka Upanishad (1.328) Om, from falsehood lead me to Truth, From Darkness lead me to light, from death to immortality, peace in three states of life: physical, mental, and spiritual. This journey traverses across geographical and man- made boundaries and cross cultural interactions. This interface created a historical narrative enriching the corpus of all the disciplines of Knowledge. A number of factors facilitated the interface between India and China. One of the significant factors has been the trade routes connecting the different geographical regions despite the existence of hazardous terrain. The well-known routes were the Silk route and the Sea route. There are references to both the countries in the ancient Indian literature—Vedas, epics like Ramayana, Mahabharata etc. and the Chinese records. The Indian monks as well as monks from Central Asia travelled to China and became instrumental in spreading Buddhism there through their translation works, establishment of monasteries etc. An attempt has been made here to present a detailed discussion on some of the monks who travelled to China and vice versa. The list is not exhaustive. The discussion is also made about the Chinese monks who visited India. The travelogues have provided a lot of information about the geography of India, Buddhist Stupas and Monasteries, Indian culture, climate, and calendar etc.
Fostering Unity: Collaborative Eﬀorts for Global Harmony
This article intends to explore the potential that Buddhist principles hold to foster global unity and harmony in the contemporary issues of political nature. The teachings offered by Buddhism contribute to the idea of world peace and global harmony. Through the concepts of such the theory of interdependence or dependent arising (pratītyasamutpāda) and compassion (karuṇā), a world that has harmony and peace can be cultivated. (Anālayo, 2020)
Human consciousness being, one of the greatest mysteries of this universe manifolds the very epicenter of the mind in certain ways through awareness of internal and external existence. Consciousness comprises of six categories: visual, auditory, olfactory, gustatory, tactile and mental consciousness in which the first five are sense consciousness. Each emerges depending on a physical sense faculty and the last is the mental consciousness (manovijñāna) [1]which arises depending on the mental sense faculty furthermore in Buddhist psychology, there is seventh consciousness and eighth consciousness namely the mind – consciousness (manas-vijñāna) and the storehouse consciousness (ālāyavijñāna). Hence, consciousness is something that occurs uninterruptedly throughout all of one’s worldly lifetime. It descends into the mother’s womb at the beginning of each life and departs at the end of one’s death and so on the process continues through a cycle of birth and rebirth, and ends with nirvana. Whereas subduing the thought that consciousness departs as one dies can be rationally subdued by the incorporation of a high level of meditation which enables one to achieve spiritual liberation by experiencing the fundamental nature of the mind which is known as Tukdam.
Depictions of Buddha's Life in Indian Art: Selected Sculptures from the National Museum, New Delhi
"Depictions of Buddha's Life in Indian Art: Selected Sculptures from the National Museum, New Delhi" examines how important moments in the life of Siddhartha Gautama, also known as the Buddha, are shown artistically in Indian sculpture. These sculptures, which are kept in the National Museum in New Delhi, provide a visual tour of the pivotal moments in the life of the Buddha, from his conception to his realization of enlightenment. The spiritual core of Buddha's life is preserved and communicated in large part through Indian art, especially sculpture. Important events including Siddhartha's birth, his renunciation of the royal life, his enlightenment under the Bodhi tree, his first sermon, and his Mahāparinirvāṇa (death and ultimate release) are shown in the museum's sculptures. The diverse range of creative techniques used to depict these stories reflects the cultural and religious diversity of India throughout its history. The sculptures' theological and philosophical lessons are reflected in them in addition to their historical and aesthetic relevance. These artworks employ particular mudras, or hand movements, to represent many facets of Buddha's teachings, including knowledge, compassion, and the ability to overcome suffering. These sculptures encourage people to consider the core ideas of Buddhism by acting as a visual and spiritual conduit. The National Museum provides a valuable perspective on how Indian art has preserved the life and legacy of Buddha over the ages through this collection. This article aims to study Buddha’s life episodes in different periods, regions, etc. through stone sculptures. It will be analyzed based on select sculptures.
Stone Sculpture, Iconography, Buddha’s Life Episodes, Mudrās, Select Sculptures from National Museum, New Delhi.
डॉ. अंबेडकर का आधुनिक भारत में "नव बौद्ध यान धर्म" के रूप में पुनरुत्थान।
Dr. B.R. Ambedkar, during the mid-20th century, spearheaded revolutionary changes in modern India against the caste system, casteism, racism, religious rituals, Brahmanical dominance, communalism, and untouchability. His efforts led to the welfare of marginalized communities, including the Shudras, Dalits, oppressed classes, indigenous people, and the socially backward. He inspired society to work towards freedom, equality, and fraternity. Ultimately, on October 14, 1956, Dr. Ambedkar renounced Hinduism and, along with his followers, embraced Buddhism. He established Neo-Buddhism, a modern adaptation of Buddhist philosophy. This research paper aims to examine the ideas of Buddha's Buddhist philosophy and Ambedkar's Neo-Buddhist movement, focusing on their contributions to social reform and the structural transformation of society.
The Ethnic and Religious Fusion of Darjeeling: A Historical Reflection
The Tibetan form of Buddhism has migrated into and found its base in some places within India especially after 1959. When the migration that took place prior to 1959, there existed constant relations between the two nations (India and Tibet) which had seen the doors open for religious tolerance and intermingling. However Buddhism has always been credited to be the religion/ study that had emerged from the pious grounds of India. Though many hypotheses have been proposed on the origin of the Lepchas, it is now recognized by the government that they were and are the original inhabitants of the region now covering districts of Kalimpong, Darjeeling, and the state of Sikkim. These three regions are not new to migrants since the British era, and even prior to the British, migration had taken place in Sikkim especially from Tibet. So, one may rightly say that Tibetans were the first migrants into Kalimpong, Darjeeling and Sikkim. The areas of Kalimpong, Darjeeling and Sikkim, are also where migrants brought along with them various forms of religions and cultures that they had been practicing. Consequently, there are different religions that are prevalent in Kalimpong, Darjeeling and Sikkim namely Buddhism, Hinduism, Christianity, and Islam which are being taken up by the society that resides in these parts. The harmony in which all these religions coincide and live harmoniously sometimes adopting the others customs and traditions yet preserving their own is a uniqueness of these parts.