Search results for: Pali

Authors: Kowit Pimpuang

Abstract:

Through analysis of the Pali-Sanskrit (PL-SKT) terms and their uses in reflecting political society of Thailand, the objectives of this study were to explore PL-SKT word formation and its semantic changes employed in the political society of Thailand and to explore the political reflection of Thai society through their uses. Conceptual framework of this study consists of (1) use of PL-SKT word formation namely, primary derivative (Kitaka), secondary derivative (Tathita), compound (Samasa) and prefix (Upasagga), (2) semantic changes namely; widening, narrowing and transferring of meaning, and (3) political reflection of Thai society. Qualitative method was employed in this study and data were collected from Thai Newspapers. It was found that there were uses of the four kinds of word formation in formatting the new political terms concerned namely, primary derivative, secondary derivative, compound and prefix leading by compound through the following three semantic changes; widening, narrowing and transferring, in order to make clear in understanding. Furthermore, PL-SKT terms were employed in reflecting Thai politics caused by democratic conflicts through the bureaucracy, plutocracy, businessocracy and juristocracy respectively. Later, there have been political business groups and their corruption problems in political society of Thailand.

Keywords: Pali, Sanskrit, reflection, politics, Thailand

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Authors: Indujeeva Keerthila Peiris

Abstract:

The secular view of mindfulness has some connotation to the original meaning of mindfulness mentioned in the Theravada Buddhist texts (Pāli Canon), but there is a substantial difference in the meaning of the two. Secular Mindfulness Based Interventions (MBI) focus on stilling the mind, which may provide short-term benefits and help individuals to deal with physical pain, grief, and distress. However, as with many popular educational innovations, the foundational values of mindfulness strategies have been distorted and subverted in a number of instances in which ‘McMindfulness’ programmes have been implemented with a view to reducing mindfulness mediation as a self-help technique that is easily misappropriated for the exclusive pursuit of corporate objectives, employee pacification, and commercial profit. The intention of this paper is not to critique the misappropriations of mindfulness. Instead, to go back to the root source and bring insights from the Buddhist Pāli Canon and its associated teachings on mindfulness in its own terms. In the Buddha’s discourses, as preserved in the Pāli Canon, there is nothing more significant than the understanding and practice of ‘Satipatthãna’. The Satipatthāna Sutta , the ‘Discourse on the Establishment of Mindfulness,’ opens with a proclamation highlighting both the purpose of this training and its methodology. The right practice of mindfulness is the gateway to understanding the Buddha’s teaching. However, although this concept is widely discussed among the Dhamma practitioners, it is the least understood one of them all. The purpose of this paper is to understand deeper meaning of mindfulness as it was originally intended by the Teacher. The natural state of mind is that it wanders. It wanders into the past, the present, and the future. One’s ability to hold attention to a mind object (emotion, thought, feeling, sensation, sense impression) called ‘concentration’. The intentional concentration process does not lead to wisdom. However, the development of wisdom starts when the mind is calm, concentrated, and unified. The practice of insight contemplation aims at gaining a direct understanding of the real nature of phenomena. According to the Buddha’s teaching, there are three basic facts of all existence: 1) impermanence (anicca in Pāli) ; 2) fabrication (also commonly known as suffering, unsatisfactoriness, sankhara or dukka in Pāli); 3) not-self (insubstantiality or impersonality, annatta in Pāli ). The entire Buddhist doctrine is based on these three facts. The problem is our ignorance covers reality. It is not that a person sees the emptiness of them or that we try to see the emptiness of our experience by conceptually thinking that they are empty. It is an experiential outcome that happens when the cause-and- effect overrides the self-view (sakkaya dhitti), and ignorance is known as ignorance and eradicated once and for all. Therefore, the right view (samma dhitti) is the starting point of the path, not ethical conduct (sila) or samadhi (jhana). In order to develop the right view, we need to first listen to the correct Dhamma and possess Yoniso manasikara (right comprehension) to know the five aggregates as five aggregates.

Keywords: mindfulness, spirituality, buddhism, pali canon

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Authors: Renu Sisodia

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This paper attempted to explore and explain the local level river water conflicts in the larger context of state - society relations. This study also covered causes of local level river water conflicts in the catchment area of Bandi and Arvari river of Rajasthan. The focus of the study was on the emergence of community driven, decentralised management of river water bodies and strategies used by local communities to protect and manage river water conflicts. The research is conducted through the process of designing a framework based on essential theoretical and practical findings supported by primary and secondary data. Two in depth case study is conducted to understand the phenomenon in depth. The first field site is Bandi River of Pali district, which is about the struggle between textile industries, community and the State government in which water pollution is said to be one of the driving force of the conflict. Finding shows that the state is supporting textile industries in Pali district have not been adherent to the environmental ethics. Present legal infrastructure and local institutions fail to resolve the serious problem of water pollution in Bandi River and its adverse impact on the local community as a result local community resistance against the local administration and the state government. The second case illustrates the plight of Arvari River in Alwar district. Tussle for the ownership of fisheries between local community, the private fish contractor and State government has been the main bone of contestation. To resolve this conflict local community formed conflict management mechanism named as Arvari Parliament. Arvari Parliament has its own principle and rules to resolve water conflicts related to ownership of the river and use of the river water. The research findings also highlight the co-existence between conventional and modern practices in resolving conflicts.

Keywords: water, water pollution, water conflicts, water scarcity, conflict resolution, local community

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Authors: Chuenaarom Chantimachaiamorn

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This study is an analysis of the roles of the Thai monks i.e. the Sangha in the development of the civil society, democracy and politics in Thailand. This study may be significant for determining the relation of Buddhism and its Sangha to the Thai society and polity. This study is based upon the documentary research from the sources of Pali Scripture, historical documents, and other publications and related matter, including with the interviews concerning political thought and role of high senior monk, scholarly monks and Dhamma-espousing monk who are well known and accepted by people in general for their political role in contemporary Thai society.

Keywords: Buddhism, role, monk, Sangha, civil society, politics

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Authors: Wattegama Subhavi

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A being is the working of the six sense bases. The sense bases are the eye, the ear, the nose, the tongue, the body and the mind. Buddhism describes what these sense bases are and how they work. These sense bases can be related to many of the philosophical and psychological teachings of the Buddha. One of the most important teachings of the Buddha is the Four Noble Truths. Buddhism explains that one who needs to attain Nibbāna must understand and realize these Four Noble Truths. These noble truths have a direct connection with the sense bases. The ultimate goal of Buddhism is Nibbāna. But there is no place or a special world called the “Nibbāna”. This paper describes that the noble truths can be identified within one’s own sense bases. The noble truth of suffering occurs within the functioning of the sense bases and the cause of suffering, “craving” operates inside the senses bases and the cessation of suffering, or Nibbāna is also experienced in the Sense Bases. Relevant material will be drawn for this paper directly from the Pāli canonical sources. The major finding is that the first three noble truths can be experienced through the six sense bases. The conclusion derived from the study is that the sense bases have direct relevance to Nibbāna, which is not to be conceived as another place or another dimension, but phenomena that can be experienced through one’s own sense bases, and that the other noble truths are also to be experienced in relation to one’s own sense bases.

Keywords: Buddhism, Four Noble Truths, sense bases, Nibbāna

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Authors: Bandana Bhattacharya

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‘Buddhism’, as such signifies the ‘ism’ that is based on Buddha’s life and teachings or that is concerned with the gospel of Buddha as recorded in the literature available in Pali, Sanskrit, Buddhist Sanskrit, Prakrit and even in the other non-Indian languages wherein it has been described a very abstruse, complex and lofty philosophy of life or ‘the way of life’ preached by Him (Buddha). It has another side too, i.e., the applicability of the tenets of Buddha according to the needs of the present society, where human life and outlook has been totally changed. Applied Buddhism signifies the applicability of the Buddha’s noble tenets. Along with the theological exposition and textual criticism of the Buddha’s discourses, it has now become almost obligatory for the Buddhist scholars to re-interpret Buddhism from modern perspectives. Basically Applied Buddhism defined a ‘way of life’ which may transform the higher quality of life or essence of life due to changed circumstances, places and time. Nowadays, if we observe the present situation of the world, we will find the current problems such as health, economic, politic, global warming, population explosion, pollution of all types including cultural scarcity essential commodities and indiscriminate use of human, natural and water resources are becoming more and more pronounced day by day, under such a backdrop of world situation. Applied Buddhism rather Buddhism may be the only instrument left now for mankind to address all such human achievements, lapses, and problems. Buddha’s doctrine is itself called ‘akālika, timeless’. On the eve of the Mahāparinibbāṇa at Kusinara, the Blessed One allows His disciples to change, modify and alter His minor teachings according to the needs of the future, although He has made some utterances, which would eternally remain fresh. Hence Buddhism has been able to occupy a prominent place in modern life, because of its timeless applicability, emanating from a set of eternal values. The logical and scientific outlook of Buddha may be traced in His very first sermon named the Dhammacakkapavattana-Sutta where He suggested to avoid the two extremes, namely, constantly attachment to sensual pleasures (Kāmasukhallikānuyoga) and devotion to self-mortification that is painful as well as unprofitable and asked to adopt Majjhimapaṭipadā, ‘Middle path’, which is very much applicable even today in every spheres of human life; and the absence of which is the root cause of all problems event at present. This paper will be a humble attempt to highlight the relevance of Buddhism in the present society.

Keywords: applied Buddhism, ecology, self-awareness, value

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Authors: Naresh Kumar, Radhika Sharma, A. K. Singh

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Granites from Khanak and Devsar areas, a part of Malani Igneous Suite (MIS) were investigated for their geochemical characteristics to understand the petrogenetic aspect of the research area. Neoproterozoic rocks of MIS are well exposed in Jhunjhunu, Jodhpur, Pali, Barmer, Jalor, Jaisalmer districts of Rajasthan and Bhiwani district of Haryana and also occur at Kirana hills of Pakistan. The MIS predominantly consists of acidic volcanic with acidic plutonic (granite of various types), mafic volcanic, mafic intrusive and minor amount of pyroclasts. Based on the field and petrographical studies, 28 samples were selected and analyzed for geochemical analysis of major, trace and rare earth elements at the Wadia Institute of Himalayan Geology, Dehradun by X-Ray Fluorescence Spectrometer (XRF) and ICP-MS (Inductively Coupled Plasma- Mass Spectrometry). Granites from the studied areas are categorized as grey, green and pink. Khanak granites consist of quartz, k-feldspar, plagioclase, and biotite as essential minerals and hematite, zircon, annite, monazite & rutile as accessory minerals. In Devsar granites, plagioclase is replaced by perthite and occurs as dominantly. Geochemically, granites from Khanak and Devsar areas exhibit typical A-type granites characteristics with their enrichment in SiO2, Na2O+K2O, Fe/Mg, Rb, Zr, Y, Th, U, REE (except Eu) and significant depletion in MgO, CaO, Sr, P, Ti, Ni, Cr, V and Eu suggested about A-type affinities in Northwestern Peninsular India. The amount of heat production (HP) in green and grey granites of Devsar area varies upto 9.68 & 11.70 μWm-3 and total heat generation unit (HGU) i.e. 23.04 & 27.86 respectively. Pink granites of Khanak area display a higher enrichment of HP (16.53 μWm-3) and HGU (39.37) than the granites from Devsar area. Overall, they have much higher values of HP and HGU than the average value of continental crust (3.8 HGU), which imply a possible linear relationship among the surface heat flow and crustal heat generation in the rocks of MIS. Chondrite-normalized REE patterns show enriched LREE, moderate to strong negative Eu anomalies and more or less flat heavy REE. In primitive mantle-normalized multi-element variation diagrams, the granites show pronounced depletions in the high-field-strength elements (HFSE) Nb, Zr, Sr, P, and Ti. Geochemical characteristics (major, trace and REE) along with the use of various discrimination schemes revealed their probable correspondence to magma derived from the crustal origin by a different degree of partial melting.

Keywords: A-type granite, neoproterozoic, Malani igneous suite, Khanak, Devsar

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