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Item Does Jainism Reject Mental-actions? - A Comparative Study on the Uttarādhyayana-sūya and the Upāli-sutta of the MN(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2017) Kumara, V.A sentient being, as Buddhism defines, is formed with both mind and body. However, certain sutta-s and the Dhammapada explain that the Dhammas (actions?) [sometimes, a being (loko)] are led by the mind. Besides, the Upāli-sutta of the MN also teaches that the mind is the leading door among three-doors [kāya, vacī and mano]. As the same source unfolds the Nātaputta’s teachings, the bodily restrain becomes crucial among the three restrains. In this respect, the well-established view of the three-restrains introduced by Mahāvīra was physical body-centered. Nonetheless, the Uttarādhyayana-sūya, a text of four mūla texts in Jain [setambara] canonical literature describes that Jainism accepts all three sorts of actions; mind, speech and body under the “guptī-s.” A group of verses in chapter 24 of the Uttarādhyayana-sūya clearly explains how the mind leads to the Kamma-s. According to the above references, the present understanding on the Kamma taught in Jainism is based on the Upāli-suttahas to be re-discussed. This paper aims to examine what view to be admitted and where the historical or modern scholars have made mistakes in understanding the Kamma in Jainism with reference to the Pali Canon. Also, my study will focus on inquiring the stance of the Upāli sutta and its dependability regarding the existed viewpoints.Item Diversity of Elephants: with Reference to Pali Literature(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Kumara, V.Pali literature uses multiple terms for elephants such as gaja-nāga-hatthi-kuñjara-mātaṅga-ibha. Nevertheless, the aforesaid terms have varied meanings in different contexts. The most famous term in Pali literature was “hatthi” while the term “gaja” is also significant. Apparently, the term hatthi was used in a sacred sense. Particularly, it appears with an adjective ratana – gem (hatthiratana). Nonetheless, the different terms stand for different meanings. In a deep study, it is found that the Pali commentaries namely differentiate the elephants into ten groups based on their powers. Especially, describing the bodily power of the Buddha, the Pali commentaries reveal that the Buddha had congenital power which is ten times the power of the elephant Chaddanta. The clan Chaddanta is considered to be the tenth and the highest group of all kinds of elephants that appears in the commentaries. All ten groups, respectively are known as kālāvaka gaṅgeyya, paṇḍara tamba piṅgalaṃ gandha maṅgala hema uposatha and chaddanta. Though the texts note that these groups are recognized by their bodily power, any acceptable criteria has not been given to measure their energy. In this case, the certainty with which the elephants are grouped in Pali texts could be questioned. Therefore, this paper attempts to find possible meanings of the terms of ten groups and an authentic basis for grouping elephants in Pali literature.Item An Inquiry into Likelihood of Religious Pluralism in Buddhism(Centre for Asian Studies, University of Kelaniya, 2015) Kumara, V.The well-known fact is that the Buddhism emerged in a multi-religious society in the 6th century BC in India. But, it guides explicitly how to practice harmony amongst other religious followers. It doesn’t mean that it is impossible to observe Buddhist criticism towards the contemporary heretical views in India. The notable fact, in this regard is that the remorseless Buddhist criticism aimed at the practitioners of self-indulgence only. Even though, the Buddha and his disciples experienced a number of difficulties from the other religious groups, they practiced religious harmony constantly. The attitudes of the Buddha towards Jains, Śramaṇa practitioners, and well-versed Brahmanas imply how Buddhism practiced religious tolerance. The tolerance cannot be defined that a religion accepts what opposing religion teaches. Nevertheless, it should be noted that the religious pluralism goes far beyond the tolerance. The aim of this paper is to prove that the Buddhism manifests pluralistic teachings in different layers while it presents the nonsoul theory as its unique teaching. Particularly, the sources utilized in this research will be limited to the Sutta-piṭaka only.