It is surprising that the chronicle Mahavamsa fails to make any reference to the son of Asoka, Arahan Mahinda and Sri Lanka Bhikkus (monks) and Bhikkhunis (nuns), who propagated Buddhism in Tamil Nadu. Scholars like I.K. Sharma and Sathian Nathan Iyar stated that Atahanta Mahinda functioned as the head of Tondamandalam Vihara at Kaveri Pattinam. Reference to the Theravada Buddhist concept paticcasamuppada (causality), four noble truths and Tilakkhana suggest the widely prevalent Theravada Buddhism in Tamil Nadu and Kerala. Scholars Srinivasan and Nilakanta Sastri established the birthplace of Buddhagosa, who arrived here in the 5th Century and composed 14 Pali commentaries, at Mahavihara in Anuradhapura, from a village called Moranam in Kanchipuram. Traveller Hiuen Tsang stated that 10000 priests were in 100 monasteries in Tamil Nadu. Thirty-five plates of Buddha statues unearthed there were included in the text. Ilankilli, brother of Kanchipuram Chola king Killivalavam, constructed a Temple with a chetiya (pagoda). Many Chola kings had Buddhist names like Buddhavarman and Asokavarman. They extended their patronage to Buddhism. Vajrabodhi, Bodhidharma and Dhammaruci propagated Buddhism in China, translating the Mayana Buddhist text to Chinese. The text also includes information given by scholars, clergymen and laymen of the 9th century, who were witnesses to the existence of Buddhism in Tamil Nadu.

This wide-ranging account of early Buddhism in Southeast Asia overthrows dominant theories among both Western and Asian Scholars. The author argues that Pali-based Buddhism was brought from India and Sri Lanka by merchants, monks, and pilgrims by the fourth century. Several schools flourished alongside Brahmanism, Mahayanism, and local spirit beliefs--in coexistence rather than conflict. There was no "conversion" to Theravada in the eleventh century as the school was already well established. Prapod draws on a broad range of source material including inscriptions, texts, archaeology, iconography, architecture, and anthropology from India, Sri Lanka, China, and the region itself. He highlights the lived tradition of religious practice rather than scriptural sources.

This book unravels some of the complex factors that allowed or hampered the presence of (certain aspects of) Buddhism in the regions to the north and the east of India, such as Central Asia, China, Tibet, Mongolia, or Korea.

Buddhist temples in Southeast Asia are centers for the preservation of local artistic traditions. Chief among these are manuscripts, a vital source for our understanding of Buddhist ideas and practices in the region. They are also a beautiful art form, too little understood in the West. The British Library has one of the richest collections of Southeast Asian manuscripts, principally from Thailand and Burma, anywhere in the world. It includes finely painted copies of Buddhist scriptures, literary works, historical narratives, and works on traditional medicine, law, cosmology, and fortune-telling. Buddhism Illuminated includes over one hundred examples of Buddhist art from the Library’s collection, relating each manuscript to Theravada tradition and beliefs, and introducing the historical, artistic, and religious contexts of their production. It is the first book in English to showcase the beauty and variety of Buddhist manuscript art and reproduces many works that have never before been photographed.

Illustrations: 1 Map Description: Theravada Buddhism exists in Ceylon (Sri Lanka), Burma, Siam (Thailand), Cambodia and in Laos. This form of Buddhism is the tie that binds Ceylon with all these countries of Couth-east Asia. The present book tries to show that Ceylon had strong cultural links with her neighbours in South-east Asia. From the eleventh century onwards the Sihala Sangha and Sihala Buddhism constitute a strong and vitalising force in the religious history of South-east Asia, and the Buddhist countries in South-east Asia looked on Ceylon as the fountainhead of Theravada Buddhism. This book also deals with the introduction and development of Buddhism in India. The chief aim of this book is to examine carefully and to evaluate historically the evidence in the primary sources relating to the religious ties that existed along the Theravada countries. This book will no doubt be helpful to those interested in the study of Buddhism and Buddhist culture in India as well as in South and South-east Asia.

The Buddha and His Dhamma was B.R. Ambedkar's last work. Published posthumously, it presented a radical reorientation of Buddhist thought and literature, aptly called navayana. It deals with Ambedkar's conceptualization of Buddhism and the possibilities it offered for liberation and upliftment of the Dalits. It presents his reflections on the life of the Buddha, his teachings, and the spread of Buddhism by interweaving anecdotes with detailed analyses of the religion's basic tenets. The author also includes important elements of the Buddhist canon and tradition to make the teachings more accessible. In the first critical and annotated edition of this work, the editors address the on-going debate on Ambedkar's interpretation of the Buddha's dhamma by focusing on the accuracy of his citations and providing missing sources. They also discuss Ambedkar's modification of source materials. The introduction contextualizes the scholarly work related to the text.

Presents works of art selected from the South and Southeast Asian and Islamic collection of The Metropolitan Museum of Art, lessons plans, and classroom activities.

Love and Sympathy in Theravada Buddhism discusses the context and contents of the Theravada teachings on love, sympathy, and the collective meditative set of four sublime attitudes (brahmavihara) universal love, compassion, sympathetic joy, and equanimity. The presentation is based upon the first four of the five collections of Buddha's discourses, a stylistically homogeneous compilation of the earliest strata of Theravada scripture compiled before 350 B.C. After discussing the Pali material relevant to these topics in the first five chapters of this work, the author includes a detailed examination and critique of their position in Chapter Six. His concern is with the motives to social action as well as the psychological and soteriological import of the Theravada teachings on love, sympathy, and the sublime attitudes. Only through seeing these facets can the unique vision of Theravada Buddhism be appreciated.

The first full history of a great commercial and political center that rose in Asia over almost five centuries.