International Conference on Asian Elephants in Culture & Nature

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A Short Study on the Occurrence and Usage of the Word ‘Elephant’ in the Buddhist Canon
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Wijayawimala Thero, Suriyawewa
The word elephant implies that it is the biggest animal in the forest. Among the many aspects of the elephant its brain is considered one of the most significant. This research is not going to elucidate on the significant characteristics of mammalian elephants but is concerned with the specific occurrence and usage of word elephants with reference to the Buddhist canon. More often than not, Buddhist teaching can be defined as consisting of figurative stories. When individual Dhamma was being preached, similes were taken from the surrounding by the Buddha. Accordingly, when studying the Buddhist norm one aspect that can be effectively identified are animal allegories. In such a context, the occurrence and usage of the elephant can usually be seen with prominent interpretations throughout the Pāli canon. For example, when paying attention to the Majjima Nikaya, it contains two suttas by names of simile of the small elephant’s foot discourse (Chullahatthipadopama sutta) and simile of the great elephant’s foot discourse (Mahahatthi Padopama sutta). When considering these facts, the word elephant can be identified in the outstanding structure of the Pāli canon. Therefore this is an analytical study on the significance of the occurrence and usage of the word elephant in the Pali canon.
Causes for the Rude Behavior of Elephants in and around the Yala National Park: Block-1
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Isthikar, M.A.M.
Sri Lankan elephants (elphahasmaximusmaximus) need free natural habitats for their natural way of life. Innocent elephants have adopted rude behaviour as their self defence mechanism because of unethical human practices.The objective of this paper is to find the causes for the rude behavior of elephants in and around Yala National Park:Block-1 (YB-1).Datawere collected fromYB-1, office of the Park as well as from west and north western areas such as Kirinda, Situlpawwa, Galkaduwa, Palatupana, Mahesanpura and Weeravila through observation and interviews with officers and local people in July and December 2015. Yala National Park is facilitating more than 350 elephants including the block-1 which is open to visitors. However, the elephant population varies according to different seasons. In front of the elephants, more than 175 safari jeeps and private vehicles are permitted to make safari within the YB-1. As a result, the traffic congestion is noticeable in the block. Visitors are used to repeat their vehicle movements; as move, stop and restart them inside the park, and that makes the elephants nervous, and interrupts their free roaming and feeding. Visitors tend to shout, show objects such as bottles and sometimes throw those objects towards them, wave hands, hoot vehicle horns, flash their cameras towards elephants and some also try to feed unnecessarily. The villagers intrude upon the park for numerous purposes and hurt elephants in different ways. Due to above such human activities, lack of seasonal carrying capacity in the park, and with the attraction of tasty ready-made food around the park, elephants occupy, feed and trample outside the park during the drought which is prevalent from May to August. People light crackers, fires, shout, make noises with tins and coconut shells and use of lethal devices, and shoot elephants as well as chase them away. Some elephants remain with injuries. With such repeated incidents, some elephants become rude and try to attach humans.
Some Icons of the Elephant God-Ganesa in Ancient Vidarbha
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Gupta, C.
Vidarbha comprising eleven districts is situated in the north-eastern part of the present Maharashtra State is an ancient janpada. It has a hoary past as proved through ancient literature and archaeological evidence. Its religious tradition is also found reflected in these sources. Besides Shaiva, Vaishnava, Bouddha, Jaina, Shakta religious practices, the cult of Ganesa was also existing in this region, which was known as Ganapatya. In Ganesapurana, one of the popular texts of the sectarian literature two places of Vidarbha viz. Adasa(Adosha) and Kalamba are described as abodes of Ganesa named there as “Shamivighnesa” and ‘Chintamani” respectively. Adasa is in Nagpur and Kalamba is in Yawatmal districts. Besides these two Ganesa icons, there are many more idols of Ganesa in different places of Vidarbha. Some of them are enlisted below:-  Ashtadasa-bhuja Ganesa at Ramtek in Nagpur district  Panchanana Ganesa at Pauni in Bhandara district  Bhrusundi Ganesa at Mendha in Bhandara district  Varada Vinayaka at Gaurala, Bhadravati in Chandrapur district  Ekachakra Ganesa at Kelzar in Wardha district  Siddhivinayaka tekadi Ganesa at Sitabardi in Nagpur district The earliest icons are from Hamalapuri and Mandhal in Nagpur district and Paunar in Wardha district which belongs to the age of the Vakataka i.e. 4th and 5th CE. Practically all the idols in worship are hidden behind a thick coat of wormillion so that most of their details are not visible. These idols in geo-anthropological form show mainly two types viz, Siddhivinayaka and Varadavinayaka form, based on the position of the proboscis which is bent towards his proper right and left side respectively. Ganapatya sect has a good number of texts pertaining his worship. Ancient idols, iconography, art history etc., will be discussed in this paper.
“Chang”: Elephant Conceptual Metaphor in Thai
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Oupra, S.
This paper presents preliminary findings on the use of the word “Chang” or elephant in Thai society. The research was conducted using document study and focus group interviews including questionnaires. The results reveal the use of the word “Chang” in every day expressions such as nouns, pronouns, idioms, metaphors, descriptors of ornamental designs and names of orchids. The conceptual understanding of the word is discussed in detail.
Airāvata in Sanskrit Literature – Religious and Socio-Cultural Perspective
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Deshpande, P.
Literature of any language is closely connected with nature as well as social culture of the established society. Elephant, a common, popular and powerful animal is widely taken care of in Sanskrit literature. It has been given different epithets, viz. Gaja, Mātaṅga, Kunjar, Airāvata etc. Most of these epithets are either attributed to it due to its functional or physical characteristics. Airāvata in Sanskrit literature is a Mythological figure. It also has religious and socio - cultural aspects. It was a son of the Irāvati and was mount of Lord Indra. It was having four or five tusks and was symbolic in nature. It was regarded as the guardian of the directions. Airāvata was always very powerful and prominent in nature and conferred upon the title of the King of elephants. Data sources and analytical approaches This presentation is based upon different literary sources like Mahabhārata, different Paurānic texts and other Sanskrit Classical Literature. Aim of the Presentation In this paper the attempt will be made to show the early occurrences of Airāvata elephant and its connection to mythology, symbolism, culture and the society.
Moral Communications through Proverbs Related to Elephants and Tuskers
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Liyanage, D.
Concerning folklore, there are main characteristics that could be studied in different manners. “Listening Skill” is one of the main characteristics of folklore. Proverbs are able to finely manifest “Man Mind” and “Man Consciousness”. On the other hand, the proverbs which occur in the folklore are a manifestation of creative communication of villagers in the old days. Proverbs related to elephants and tuskers direct people towards morals by creating emotions in them related to taste, humor and sarcasm. This is significant of proverbs. “Communication” is the action of well reception of a message. The receiver can thoroughly grab the message if the medium is well created. Hence, due to the inclusion of the following factors, proverbs could be known as an interesting medium of communication. The main objective of this research is to study how the morals are communicated by the proverbs related to elephants and tuskers. Apart from that the sub-objectives include studying on elephants and tuskers, and on proverbs and morals. The main method of this research is content analysis. It is done by the aid of 15 proverbs related to elephants and tuskers. Research problem of this research is how to communicate morals through proverbs related to elephants and tuskers. Conclusion of this research is tactful mind, patience, courage, to do good and refrain from doing wrong and to make good decisions are some of the morals profoundly communicated through proverbs related to elephants and tuskers.
A Crisis between Humans and Elephants: A Study of Conflict Resolution Methods taken to Mitigate Human-Elephant Conflict with Special Reference to Gampola Village, Sri Lanka
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Herath, O.
The human-elephant conflict is a serious problem that Sri Lanka has faced for many years. It has existed since people started invading the habitats of elephants causing them to attack villages and areas where people live. Elephants live in their own space but as for humans, they clear forests and protected areas for wild life to get more lands to settle down ignoring the fact that it will result in the change of elephant habitats. This has led to the elephants turning violent often destroying cultivated land and attacking people leading to disability and more frequently, death. There are some steps taken to mitigate the conflict, but the issue is at the same level resulting in the suffering of both elephants and humans. The research problem addresses the question as to whether any effective steps are taken by the relevant authorities. The major objective of this research is to identify the methods that have been taken to mitigate the human-elephant conflict. This research was conducted primarily in the Gampola village (a village which belongs to Giribawa provincial secretariat division in the Kurunegala district) as a case study. Primary and secondary data have been used for this research including interviews and observation which are used as the main data collection methods. Thirty families were interviewed and observed. In addition, books, web sites, online magazines were taken as secondary data. Since the collected date were qualitative, data analysis has been done qualitatively. According to the findings of the research the government and the relevant authorities have taken some steps to protect both parties. Electric fences have been the traditional solution to the problem, but other alternatives have been used such as beehives, palmyrah fences and spiky lime to keep elephants away from human settlements. However, these steps have shown limited success and to this year there has been an allocation of Rs 4,000 million for the environment sector for three years, to resolve the human-elephant conflict and preserve Sri Lanka’s rich biodiversity. The Government is also seeking additional funds through a World Bank project interest-free loan of US$ 30 million; a large portion of the project’s funding is to initiate innovative programmes that would reduce human-wildlife conflict. Unfortunately, this issue hasn’t been adequately addressed by the authorities concerned due to several factors and according to the findings of the case study, the Gampola people are not satisfied with the steps taken because only an electric fence has been placed around the village and villagers continue to suffer with the issue.
The Mahut Songs of Golapara and Role of Hastir Kanya Pratima Pandey Baruah in their Cultural Restoration
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Parashar, A.
Goalporiya folk songs, locally known as Goalporiya Loka Geet, are part of a cultural community of Assam (a North Eastern state of the Indian subcontinent). The Rajbangsis have largely been historically dispersed around a vast territory including Assam, Bengal, Bihar, Southern Nepal and even Bangladesh. It refers to the lyrical songs of Goalpara that are not associated with religion or rituals. There are various subgenres of this music that differ in the musical mood and themes, of which the bhawaiya and the chatka are principal forms, beside moishali and maut songs. It was Pratima Pandey Baruah, princess of the royal family of Gauripur and known as ‘Hastir Kanya or the Daughter of the Elephant’, who picked up the songs from a dying stage, when the history of the state took a sharp turn due to existing socio-political conditions. From a status of royalty to a vagabond, her cultural journey for revival of these folksongs, especially those of elephant catchers and attendants, is not only interesting but at the same times a vivid documentation of the changing cultural and political scenario of this traditional form. Through this paper an attempt will be made to conduct a holistic study of the Goalporiya folk songs of the elephant catchers and attendants along with the role of Hastir Kanya Pratima Pandey Baruah in their revival.
Gajalakshmi: The Evolution and Development
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Jambhulkar, S.; Bhagat, Y.
The word ‘Gajalakshmi’ is made up of two words gaja plus lakshmi. It is the name given to the sculpture in relief or to the motif of two water sprinkling elephants flanking a female either seated or standing on the blossomed lotus. The elephants are also standing on blossomed lotus on their hind legs. The motif is very popular in India today and is worshipped as the goddess of wealth and abundance. Though everybody in this world needs wealth and prosperity and worships the gajalakshmi, the trader and merchant community is the one who worships the gajalakshmi fervently. The earliest archaeological evidence of these motifs is of Bharhut and Sanchi stupa date back to 2nd BCE. Though most of the scholars trace the earliest motif in the Buddhist sculptures and Buddhist sites, they do not identify the motif as Mahamaya or the dream of Mahamaya or the birth of the Buddha. In fact had it not been seen on the earliest Buddhist sites, these motifs would never have been identified as anything related to Buddha and his birth. It is to be understood that though Buddhism was lost from India from 12th CE, the popular Buddhist motifs remained, but the symbolism changed and new meanings were given to the same motifs. Something similar has happened to the motif of Gajalakshmi. The motif of Mahamaya in the course of time has become Gajalakshmi and has been adopted by everybody as the goddess of wealth. This paper ventures into the possibility of a connection between Buddhist traders and merchants, trade routes and trading with Roman Empire to gain wealth and gold and the archaeological findings of gajalakshmi on the trade routes of Maharashra. It also questions the placement of the gajalakshmi on the torana-s, later on the gateways or doorways of the temples, or even on the entrances of the forts or entrance gates of the cities. The finding of the gajalakshmi relief sculptures on the trade routes from konkan to pathar of Maharashtra on the ghat belonging to the Satavahana period, definitely signifies much more than just the goddess of wealth worship. This paper is an attempt to study the evolution of the gajalakshmi from the dream of Mahamaya as the birth of the Buddha to the development of gajalakshmi seen on the trade routes and now the worship of the gajalakshmi fervently by the trading community.
Promoting Elephant Friendly Tourism in Sri Lanka
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Dissanayake, D.M.M.I.
Sri Lanka has been identified as one of the most popular destinations in the world by many travel experts. Despite the many attractions, there is one thing that tourists visiting Sri Lanka never miss – the Elephants, who hold a dominant position in the country’s religions, both Buddhism and Hinduism, nature and culture. The relationship between elephants and Sri Lankans has deep roots where elephants are always treated as a symbol of strength, prosperity and pride. Many tourists visit Sri Lanka engaging in activities such as elephant safaris, elephant back rides, feeding baby elephants, witnessing/ participating cultural events which use elephants. With this background it can be identified that elephants play a vital role in Sri Lankan tourism industry. However, currently the elephant tourism sector faces two major challenges which should be addressed urgently but carefully as well. More than 100 global travel companies have agreed to stop selling and promoting destinations where elephant rides and shows take place and are discouraging travelers from visiting such places which will severely affect the tourism industry in Sri Lanka. On the other hand, the Sri Lankan elephant population is declining continuously as a result of the destruction of elephant habitats. Therefore conserving these gentle giants is of utmost importance. With this background, the main objective of this paper is to identify the ways and means of promoting elephant friendly tourism in Sri Lanka while ensuring the conservation of elephants. The data was collected through discussions, observations and interviews. The study identified several ways of promoting elephant friendly tourism in Sri Lanka. Mainly, it identified that domestication of elephants, especially targeting the tourism industry is one of the means of elephant conservation. However, with a great awareness of animal rights and welfare, the process will be challenging for the authorities. Therefore, they should be concerned with domesticating elephants within a strong regulatory framework ensuring the rights and welfare of elephants to promote elephant friendly tourism in Sri Lanka.
Chained and Unchanged Elephants
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) de Zoysa, A.
The elephant is seen in some mid 18th to 20th century murals as the chief protagonist in Jātakas or as a mode of transport in processions. The caparisoning an elephant usually demonstrates that he is domesticated. The colonial archive of photographs too shows the Sri Lankan elephant in the jungle, being caught in a krall or as a working elephant and finally as a performing elephant in the Dehiwala Zoo and an essential feature in processions. Using examples from temple murals and colonial photographs, this short presentation will demonstrate the “wild elephant” in a process of being domesticated as a tamed “working elephant” and a “temple elephant” or in “Ethnographic Shows” in Europe. The focus of this work in progress is to observe, to what extent the elephant had been chained, when he was brought to public space. Today we observe the multi chained elephants in temple processions, because they have not been domesticated sufficiently. The “tamed’ elephant is forced to perform “acts of worship” to demonstrate his piety. The discussion should lead to questioning the legitimacy of confronting the “semi-tamed” elephant with public space.
The Elephants in Brahmi Inscriptions and Mahavamsa
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Gunawardana, N.S.
It is undoubtedly accepted that the elephant is an animal that has economic, historic and religious value. The elephant played a significant role in Buddhist tradition. The dream of queen Mahamāya, the story of Nālagiri is famous among the Buddhist community. The objective of this research is to identify the importance of the elephant during the kingdom of Anuradhapura. The elephant trainers were referred to as the “Ati acariya”. The Nāvalārkuḷam inscription in the Ampāra district mentions a cave, donated by a chief of the elephant trainer and the Kaduruväva inscription in the Kurunǟgala district indicates the presence of a superintendent of the elephant. Two elephants called Mahāpadumaya and Kunjaraya have been used by the king to demarcate the boundaries of Mahā Vihāra. An elephant has been used to deposit the relic at the Thuparamaya by Dēvanampiyatissa. In the later period elephants have been used for many activities. King Parakkramabahu I traded elephants with Burma. He used many rules and regulations regarding the trade of elephants. There was a massive demand for pearls extracted from the elephant’s tusk. The kings used to travel on elephants. The elephant is considered an auspicious object. Most of the kings who ruled the kingdom of Anuradhapura had a mangala hasti raja. King Duttagamini had an elephant called Kandula. King Elara and king Kashapa too had mangala hasti rajas. It is said that the elephant is intelligent enough to be selected for kingship. In some occasions subjects have given the opportunity to the mangala hasti to select the king. The elephant has been used to decorate the ceremonies. This paper proposes to discuss the significance of the elephant during the kingdom of Anuradhapura.
Identification of the Characteristics of Elephant through Synonyms in the Sanskrit Language
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Pemananda Thero, Mawatagama
Giving a name for an animate or inanimate object or for a place or an action on the basis of observing its characteristics is one of the traditional methods applied specifically in historical oriental languages such as Sanskrit, Pali and Sinhalese. As such, most of the terms in such languages as Sanskrit are words that are having obvious senses or obvious meanings. There, the word and the object that is denoted by it have a crucial and inseparable unique relationship or sameness. This tendency gives rise to the possibility of identifying the true characteristics of the objects that are implied by them. There is a sufficient collection of such words denoting the elephant in usage in Sanskrit, such as gaja, hastin, dantin, nāga, karin, dvipa, kuñjara, vāraṇa, yūthanātha, which really illustrate one or the other qualities of the elephant. The intention of this paper is to make a study of the multitude of such names used for elephants in Sanskrit in common parlance in order to observe whether there is any possibility to recognize its characteristic features by analyzing such designations appearing in lexicons, dictionaries and literary sources. As most of those Sanskrit names for elephant seem to be formed focusing on its instinctive and behavioral traits, in this survey all such terms are going to be critically analyzed in a certain etymological approach and it may throw a new light on the identification of typical characteristics of the elephant species. It may also be supportive to find a sound collection of miscellaneous elephant qualities which may indeed enhance our knowledge of the class of elephants. This attempt may, moreover, prove that the vigor of Sanskrit as a language is superb, for its word-formations are excessively organized in a systematical and theoretical background and this tendency will make the language-users persuasive by motivating them to construct such new words.
The Close Relationship between the Tusker and Buddhism
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Bandara, D.J.M.R.V.
Asian elephants are long-lived mammals who live for sixty years. They are highly intelligent and also extremely sociable and stay in groups. These mammals have a close relationship with humans for over centuries serving as work animals and playing an important role in religious and cultural events. The research question is why only the tusker and not the elephant is used in Buddhist cultural events. The main objective of this research is to find the reason of using the tusker in Buddhist cultural events. Mainly a literature survey was conducted in this research to collect data. Among them only qualitative data was analysed in this academic work. Through the analysis, it was found that the tusker is used in the stories related to Buddha’s life, Tales of Pansiya panas jathaka and in Perahera festivals. The most important finding is that it is always the tusker which is mentioned and not the elephant in the above references. According to the biological factors all the Asian elephants do not have tusks. In some of the male elephants, a pair of incisors may become elongated into tusks. Because of this speciality, tuskers might have been used as a symbol for the Lord Buddha as He also was special among general human beings.
Elephant: A Sacred and Colorful Element in the Classical Kandyan Dance in Sri Lanka
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Jinadasa, M.
The elephant has been so well narrated in the Pali and Sanskrit classical literature, that even in Sinhala classical literature (Amawathura and Saddharmalankaraya) the elephant has been elegantly described in poetry. This has extended into the spheres of stylistic local traditional dance form, including the Kandyan dance tradition in Sri Lanka (Sederaman, 1960). In the Kandyan kingdom, with the amalgamation of South Indian music, a special aesthetic platform in the kingdom called Kavikara Maduwa, a well-made place for classical artists, has been in the traditional custodian of the Kandyan social system (Peris, 1964). In this Kavikara Maduma, there were many poetic creations referring to birds, animals and some of the sacred tools and places including the sacred tooth relic temple in Kandy. In this, there were fascinating types of poems called Wannam (Warnam). There are eighteen Wannam, which later on were used for dance and performance in the Kandyan classical dance tradition. The elephant has been colorfully narrated in one of the Wannams which is called Gajaga Wannama. However, in the second decade of early 20th century Gajaga Wannama was elaborated on by different schools of traditional dance and aesthetics. A variety of musical and dance performances with mellifluous singing and soothing complex forms of dance and choreographies are evident in the Gajaga Wannama which are explored in this textual analysis. The primary objective of this study is to reveal the musicology and aesthetic beauty of the Gajaga Wannama from a communicative perspective.
Representation of Elephant in Hoysala Temples: with Reference to Hoysaleshwara Temple of Halebidu
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Chavan, S.M.
The temples built between 11th and 14th centuries by the Hoysala rulers exhibit intricate sculptures and freezes in stone as a part of its architecture. Being extremely stylistic, they belong to Karnataka a state in the southern part of India. Some of the temples of this period include the temples at Belavadi, Amruthapura, Hosaholalu, Mosale, Arasikere etc. Some of the important ones are marked as Chennakesava Temple at Belur, the Hoysaleswara Temple at Halebid and the Keshava Temple at Somanathpura. The temples dedicated to Shiva or Vishnu the two main deities of the Hindu pantheon placed in the sanctum sanctorum with a circumambulatory passage, the outer portion unfolds on a unique plan with projections and recesses in the external walls. The temple walls are richly covered with intricately carved sculptures with themes of different forms of the Hindu gods and goddesses, along with stylised animal figures and exquisitely decorative patterns of flora and fauna. The Hoysaleswara temple is well known for its sculptures that run all along the outer wall, starting with a dancing image of the elephant god Ganesha on the left side of the south entrance and ending with another image of Ganesha on the right hand side of the north entrance. There are also good examples of the elephants sculpted on the walls, represented as the vehicle of Indra and as the demon Gajasura who is slayed by Shiva. Other interesting representations of the elephant are elephant flanked by the steps of parapets that lead to the temple as also represented as part of the freezes of the temple walls. The present paper proposes to study the elephant images presented in the Hoysaleshwara temple of Halebidu, along with its characteristic form, and it would also analyse the symbolic representations.
The Indian War Elephant: Fascinating Tales from its Historical Past
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Dasture, P.
One of the most interesting and unusual uses of animals in history was the engagement of war elephants. Working with animals on the battlefield had both advantages and disadvantages and this was particularly true of the war elephant, whose usage through time had varying results. The elephant was the only animal that humankind used as a significant combatant, systematically and on a large scale, India being one of the first countries to utilize it. Horses were never actual fighters, rather vehicles for carrying soldiers in the battle. The elephants were military units with elephant-mounted troops; they were first employed in India, the practice subsequently spread across south-east Asia and even westwards towards the Mediterranean. Through a good part of Indian history, the elephant has been a famous participant as a highly valued war machine in military actions. In India, elephants were not only fighters but also siege weapons. From the fighting tower, to the howdah, to the armour to the tusk swords, all made the elephant rather formidable. This paper intends to look at the necessity of the increased employability of the war elephants in Indian history; their functions, advantages and disadvantages as well as the countermeasures used against them. This paper narrates tales of battles from the Indian past where the war elephant was an integral part of the outcome of the combat. Moreover, the elephant when not in war was also used as a medium of imparting punishment, where the perpetrator would publically be crushed to death under the foot of an elephant.
Significance, Symbolism and Representation of Elephants in Gandhara Buddhist Art
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Anwar, N.
Elephant being the symbol of stature, prosperity, wisdom and dominance is the most represented animal in the antiquity of South Asia. Since the dawn of Bronze Age, the depictions of elephants remained the choice of artists on priority basis. Similarly, the sculpting of elephants also remained a focal point during the Buddhist occupation of the historic Gandhara, the ancient name of present day north-western parts of Pakistan, the holy land of Buddhism. Around the end of the first century BC, it gave birth to a Sculpting Art devoted to the faith of the Buddha. The art was not a natural continuation of the Ancient Indian Arts but exhibits clear evidence of Hellenistic influence, though, it is significant to elaborate that the purpose of this art was the propagation of Buddhism through the images carved revolving around the Buddha’s life stories and other associated legends. So far, the case of elephant depictions is concerned, preliminary, the birth of the Buddha drawn by an elephant to miracles and up to representation in architecture, elephant continued to be the most celebrated animal in the Gandharan panels. The present research is an attempt on one side towards the significance and symbolism of elephant depicted in various postures where, on other side to eliminate on zonal workshops based on stylistic ground. Since the basic problem with the Gandharan sculptures is the absence of provenances, especially, those recovered in the early nineteenth century, the stylistic study is always adopted for affixing them to their probable zones. Similarly, the paper will also make an effort to reconstruct the glorious faunal past of that zone.
Elephants in Lankan Numismatics
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Ratnatunga, K.
Images of elephants have been used in Sri Lankan coins from the earliest times. It was one of the symbols easily recognized on silver Kahapana (Punch Mark coins). In the classic large multi-strike copper coin known as Elephant and Swastika presumed to be issued to commemorate the visit of Mahinda Thero during the reign of King Devanampiya Tissa in the 3rd century BCE, elephant represents the conception of the Buddha. A pair of elephants with a water pot and a trunk is seen bathing with a standing lady on coins that have been called as "Lakshmi Plaques". Elephants are also seen on many inscribed lead coins found in Ruhuna. In the early British era from 1801 to 1821, the elephant was the main symbol on the obverse of most Ceylon Government coins both in silver and copper minted both locally (dumps) and in the UK. Subsequently, the elephant was used on many tokens used to pay labor on coffee plantations in the era from 1843 to 1880's. In the post 1972 Sri Lanka era, elephants appear on few commemorative coins. The Government Treasury Sterling currency notes issued from 1827 to 1853 has an elephant with Britannia. In the currency notes issued from 1885 to 1939 the primary watermark is the elephant and Dagoba and is still used in the Sri Lanka Railways and Post Office logos. The gargantuan elephants with coconut trees are used in the official armorial ensign which appear on the back of currency notes from 1925 to 1939. A mahout on an elephant appears on the one rupee note from 1941 to 1949. The elephant in the guard stone to the Temple of the Sacred Tooth Relic appears on Rs500/- notes from 1981 to 1990, and the late Maligawa Tusker on the Rs1000/- notes from 1991 to 2006.
Elephant: As a Royal Mount
(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Shanker, K.
Elephants, in Indian culture, especially in Hinduism, are the most widely worshipped. In fact, the Hindu god deity is Lord Ganesha – ‘The Elephant God’. Ganesha, as he is commonly called, is an elephant-headed god who has an extensive legend. He represents royalty, power, wisdom, fertility and longevity. He is considered to be the ‘remover of obstacles’ and a ‘bestower of prosperity’. Ganesha is also called Ganapati. ‘Ga’ means ‘knowledge’, ‘na’ means ‘salvation’, and ‘pati’ means ‘lord’. Since time immemorial elephants have been inherently associated with human life, especially in Indian culture. Hindus have worshiped elephants for centuries, and this gigantic animal has also enjoyed tremendous popularity and a prestigious status in other parts of South Asia as well. Even now, many Indian temples and festivals demonstrate the significant role of elephants. In Kerala, richly decorated elephants carry the deity during annual festival processions in the temples. These elephants are loved, revered, groomed and given a prestigious place in the state's culture. They are the living embodiment of power, strength, wisdom and royalty. In ancient times, elephants were also the essential part of any battle or war, they served as royal transport which is evident through numerous miniatures of the Mughal period. They were also used in armies as living tanks and troop carriers. Elephants have also been closely associated with Indian weddings and other grand processions. Elephants have always been pillars of Indian life and culture. This paper will dwell on various aspects of the relationship between elephants and humans since time immemorial and how an animal has been symbolized as a royal mount.