Podcasts about mahabodhi temple

This week's monument is Mahabodhi Temple, an ancient and exquisite place of worship found in northeast India, said to be where the Buddhist faith was founded. Hosted on Acast. See acast.com/privacy for more information.

End Seeking & Live As Truth These Vlogs are Dedicated to my Mom. I Love You. Also to Andrew & the HOME DAO. https://thehomedao.com Everything filmed with iPhone 11 / 14. Edited in Premiere Pro. SCRIPT

Theme: Realization Artwork: Model of the Mahabodhi Temple; eastern India, probably Bodhgaya; ca. 11th century; stone (serpentinite); purchased with funds from Ann and Matt Nimetz and Rubin Museum of Art;http://therubin.org/37c Teacher: Lama Aria Drolma  The Rubin Museum of Art presents a weekly meditation session led by a prominent meditation teacher from the New York area, with each session focusing on a specific work of art. This podcast is recorded in front of a live audience, and includes an opening talk, a 20-minute sitting session, and a closing discussion.The guided meditation begins at 10:09This meditation is presented in partnership with Sharon Salzberg, teachers from the NY Insight Meditation Center, the Interdependence Project, and Parabola Magazine.  If you would like to attend Mindfulness Meditation sessions in person or learn more, please visit our website at RubinMuseum.org/meditation.If you would like to support the Rubin Museum and this meditation series, we invite you to become a member and always attend for free.  Have a mindful day!

Theme: Realization Artwork: Model of the Mahabodhi Temple; eastern India, probably Bodhgaya; ca. 11th century; stone (serpentinite); purchased with funds from Ann and Matt Nimetz and Rubin Museum of Art;http://therubin.org/37c Teacher: Lama Aria Drolma  The Rubin Museum of Art presents a weekly meditation session led by a prominent meditation teacher from the New York area, with each session focusing on a specific work of art. This podcast is recorded in front of a live audience, and includes an opening talk, a 20-minute sitting session, and a closing discussion.The guided meditation begins at 10:09This meditation is presented in partnership with Sharon Salzberg, teachers from the NY Insight Meditation Center, the Interdependence Project, and Parabola Magazine.  If you would like to attend Mindfulness Meditation sessions in person or learn more, please visit our website at RubinMuseum.org/meditation.If you would like to support the Rubin Museum and this meditation series, we invite you to become a member and always attend for free.  Have a mindful day!

In this episode of Story of Buddha, Alvin is talking about a famous temple. I hope you enjoy this episode. If you enjoy make sure to share this episode with friends and rate 5-stars on Apple Podcasts! 100% of net donations will be donated to Buddhist charities around the world. --- Send in a voice message: https://anchor.fm/storyofbuddha/message Support this podcast: https://anchor.fm/storyofbuddha/support

This is a special episode because, rather than being filmed in my office in Delhi, it is filmed in Bodh Gaya with Mahabodhi Temple just behind me. In today's episode, we briefly jump ahead on the timeline from the early Theravada schools of Buddhism to Master Dogen bringing Soto Chan into Japan in the 13th century and, because of his accent, calling it "Zen." In other words, it was the beginning of what could be called "Japanese Zen."

About Mahabodhi temple.this temple was recognised by UNESCO.

ภิกษุอินเดีย ทําวัตร เช้า เย็น Bhikku India Chanting Daily Areas Mahavihara Mahabodhi Temple BodhGay เพลย์ลิสต์ https://tinyurl.com/ykmxa2 ท่านใดที่เดินทางไปสักการะเจดีย์ที่พุทธคยาบ่อยๆมักจะเห็นหรือได้ยิน ของหลวงตา(พระอินเดีย มานั่งสวดมนต์สรรเสริญคุณพระพุทธเจ้า คุณพระธรรม และคุณพระอริยสงฆ์ ที่เจดีย์พุทธคยา เป็นประจำทุกเช้าค่ำ ผมเห็นท่านมาหลายปี ขออนุญาต เสียงท่านสวดมนต์ นำมาเผยแผ่ให้ท่านทั้งหลายได้รับฟังกัน ตอนท้ายของบทสวดมนต์ ท่านให้พรเป็นภาษาฮินดี้ ด้วยครับ เสียงอาจจะไม่ชัดเจนเท่าใดขออภัยมาณที่นี้ด้วย ส่วนภาพประกอบนั้น ภาพที่ หน้าบ้านของอนาถบิณฑิกเศรษฐีแห่งกรุงสาวัตถีครับ ... เผยแพร่เป็นธรรมทานเท่านั้น 作为功德，不找利润 善行不是为了商业利益或利润 For Dharma only; I do not own any copyright in this video and music ทุกคนควรจะกินอิ่มอร่อยและนอนหลับอย่างสงบโดยไม่ต้องกลัวสิ่งใด.. ทุกคนน่าจะให้อภัยกันได้ ความรักและเมตตาดั่งมารดารักบุตรคือลมหายใจของจิตวิญญาณ นี่คือความรักอันบริสุทธิ์ที่ค้ำจุนจักรวาลนี้..ขอให้ท่านทั้งหลาย มีความสุขกับการรับชมและรับฟัง..และหลับ..ก็ให้สุขกาย..สบายใจ..สงบเย็น...มีปัญญา..สมาธิ..

I have now reached the heartland of the historical Buddha. Siddhartha started his journey in his hometown Kapilavatthu, in Nepal. He crossed the Ganges and after about 30 days of hiking he reached Rajagaha, the capital of the Magadha Empire surrounded by mountains. Here he began to practice and later to teach for over 45 years. From the Royal Buthan Monestary it is only 2 minutes to the Mahabodhi Temple. Mahabodhi means "great awakening", "Maha" for great, "bodhi" for awakening. The temple was built on the spot where Buddha had his enlightenment under the Bodhi tree, a fig tree. On the west side of the temple there is an offshoot of this fig, a huge tree that is protected by a small wall with colorful prayer flags. I am very impressed. Buddha himself would not have thought that his teaching would last that long, he only gave it 500 years. And since he lived around 600 BC, he misjudged by a good 2,000 years. An overnight stay here at the famous Pipala Tree is out of the question, as many worshippers come here, so my goal for today is to look for a nice, large and quiet Pipala tree, under which I will camp tonight. I'm going north, probably the same route that Buddha walked, but in the other direction. I am going north, the direction that Buddha came from. I stay on small dirt roads and am often accompanied by children who giggle, nudge me and tease me. Before Belaganj, after a 7 hour walk, I find a Pipala tree on the western flank of a rocky hill. This is going to be my camping spot today. I take off the backpack and put it against the tree. I have a great view over the hilly landscape and I'm curious how camping under a Bodhi Tree will be like. If you are outdoors a lot and spend the nights outdoors, you choose your place according to practical criteria: The spot must be clean, protected from the sun, rain and wind. It is nice if you have a little comfort and can hang up your clothes to dry and have a good view. The Pipala tree offers all of this. It spreads its branches wide, no bushes grow under the tree, just some grass and moss. It has a wide trunk behind which protects your from the wind. It is easy to climb, just like a cherry tree. I am not at all surprised that Buddha stayed under a pipala tree. This is perfect if you want to spend some time without worries. Buddha was well protected and this led him to discover what he called the middle way.

I have now reached the heartland of the historical Buddha. Siddhartha started his journey in his hometown Kapilavatthu, in Nepal. He crossed the Ganges and after about 30 days of hiking he reached Rajagaha, the capital of the Magadha Empire surrounded by mountains. Here he began to practice and later to teach for over 45 years. From the Royal Buthan Monestary it is only 2 minutes to the Mahabodhi Temple. Mahabodhi means "great awakening", "Maha" for great, "bodhi" for awakening. The temple was built on the spot where Buddha had his enlightenment under the Bodhi tree, a fig tree. On the west side of the temple there is an offshoot of this fig, a huge tree that is protected by a small wall with colorful prayer flags. I am very impressed. Buddha himself would not have thought that his teaching would last that long, he only gave it 500 years. And since he lived around 600 BC, he misjudged by a good 2,000 years. An overnight stay here at the famous Pipala Tree is out of the question, as many worshippers come here, so my goal for today is to look for a nice, large and quiet Pipala tree, under which I will camp tonight. I'm going north, probably the same route that Buddha walked, but in the other direction. I am going north, the direction that Buddha came from. I stay on small dirt roads and am often accompanied by children who giggle, nudge me and tease me. Before Belaganj, after a 7 hour walk, I find a Pipala tree on the western flank of a rocky hill. This is going to be my camping spot today. I take off the backpack and put it against the tree. I have a great view over the hilly landscape and I'm curious how camping under a Bodhi Tree will be like. If you are outdoors a lot and spend the nights outdoors, you choose your place according to practical criteria: The spot must be clean, protected from the sun, rain and wind. It is nice if you have a little comfort and can hang up your clothes to dry and have a good view. The Pipala tree offers all of this. It spreads its branches wide, no bushes grow under the tree, just some grass and moss. It has a wide trunk behind which protects your from the wind. It is easy to climb, just like a cherry tree. I am not at all surprised that Buddha stayed under a pipala tree. This is perfect if you want to spend some time without worries. Buddha was well protected and this led him to discover what he called the middle way.

After many days on the boat, I am looking forward to hiking again. Walking, running, hiking is my very own passion. It's nice to go back to walking again now. I go barefoot, my flip-flops are on the outside of the backpack. I feel isolated from the earth by rubber soles. Through the connection with nature, for example by going barefoot or by swimming in lakes or rivers, the free radicals that have accumulated in the body are neutralized. The biological rhythm is synchronized again with the earth and thus with the entire cosmos. This improves my general mood and reduces feelings of restlessness and anxiety. I planned on visiting the Royal Bhutan monastery today and I manage to get there in the late afternoon, thanks to a lift that I got on the road. The Royal Bhutan Monastery is one of the most magnificent monasteries in the region. The king of Bhutan had this monastery built here in Bodhgaya to honor Lord Buddha. The monastery is only 2 minutes away from the place where Buddha attained enlightenment under the Pippala tree. The Mahabodhi Temple is built on that same spot, with a Pippala tree, an offshoot of the Buddha tree. I'm looking forward to visiting this place tomorrow! But today, I want to have time in the Royal Bhutan Monastery. The monastery impresses with its magnificent architecture, serenity and a seven foot high Buddha statue inside. I look at the clay cuts that tell about the life of the Buddha and marvel at the large statue inside the temple.

After many days on the boat, I am looking forward to hiking again. Walking, running, hiking is my very own passion. It's nice to go back to walking again now. I go barefoot, my flip-flops are on the outside of the backpack. I feel isolated from the earth by rubber soles. Through the connection with nature, for example by going barefoot or by swimming in lakes or rivers, the free radicals that have accumulated in the body are neutralized. The biological rhythm is synchronized again with the earth and thus with the entire cosmos. This improves my general mood and reduces feelings of restlessness and anxiety. I planned on visiting the Royal Bhutan monastery today and I manage to get there in the late afternoon, thanks to a lift that I got on the road. The Royal Bhutan Monastery is one of the most magnificent monasteries in the region. The king of Bhutan had this monastery built here in Bodhgaya to honor Lord Buddha. The monastery is only 2 minutes away from the place where Buddha attained enlightenment under the Pippala tree. The Mahabodhi Temple is built on that same spot, with a Pippala tree, an offshoot of the Buddha tree. I’m looking forward to visiting this place tomorrow! But today, I want to have time in the Royal Bhutan Monastery. The monastery impresses with its magnificent architecture, serenity and a seven foot high Buddha statue inside. I look at the clay cuts that tell about the life of the Buddha and marvel at the large statue inside the temple.

In this episode of Anjaane Raste, Rana Safvi takes you to one of the four holy sites related to the life of the Lord Buddha, and particularly to the attainment of Enlightenment or Bodhi. Tune in to uncover some great truths about the most impressive structure from the Gupta Era 

Flowercycling is a process of using discarded flowers from temples, festivals, wedding or any public events and converting it into nature dyes. In Bodh Gaya, Bihar, Praveen Chauhan is running a successful project in collaboration with Mahabodhi Temple. I also talk about t he journey of this podcast and how the idea came to life. Follow Happy Hands Project on - https://www.facebook.com/The-Happy-Hands-Project-382579435577738/ ~ Track Info ~ Summer - Bensound Link For Video | https://youtu.be/KxwUy2S2n-Q Download Track | https://www.bensound.com/royalty-free-music/track/summer?sort=p.date_added&order=DESC

The prince who became an enlightened holy man, the Buddha took India by storm. We'll cover him and his contemporary Mahavira and two kings who followed their teaching while building India's first great empire: Chandragupta Maurya and Ashoka.  It's storytelling time! Vivek Vasan helps out again and shares his mom's litti chokha recipe as we visit Bihar to see the great temple by the Bodhi Tree.

OK, I don’t want to mislead you, this is not the busiest street in Chiang Rai and there is lots of traffic in the city  but it’s easy to feel like it’s not busy in this town and surrounding area with a population of around 200,000. To start your exploration of the town there are at least half a dozen temples  worth visiting in Chiang Rai including Wat Jed Yod built in 1844. Jed Yod means 7 peaks represented by 7 chedis on the site. In keeping pace with the town the gatekeeper is pretty laid back and once you get past him you are greeted by an impressive giant Buddha in the main hall.Wat Jed Yod is probably the least visited of Chiang Rai’s most significant temples so you usually have lots of space to yourself. The temple is a copy of one by the same name in Chiang Mai which is a copy of an Indian temple, Mahabodhi Temple in Bodh Gaya, the very same spot where the Buddha found enlightenment. You will find some of the traditional features of Thai temples including the typical red and gold colors and naga serpents, above all a quiet spot for peace and reflection. The favorite part of my visit? Seeing the glowing sunset shine directly on an ornate window at Wat Jed Yod.Chiang Rai sees many people extend their stay in the town I think because there’s such a huge selection of cafes and places to eat for a town of this size. Once you’re done having a coffee, which could be from beans grown in Northern Thailand move on to the market which pretty much operates all day and through the evening. Perfect for self-catering you can get everything from seafood to cheap noodle dishes. Excerpts from "Chiang Rai, Thailand's Temples, Cafes, Walking Markets=Super Chill". 

OK, I don’t want to mislead you, this is not the busiest street in Chiang Rai and there is lots of traffic in the city but it’s easy to feel like it’s not busy in this town and surrounding area with a population of around 200,000. To start your exploration of the town there are at least half a dozen temples worth visiting in Chiang Rai including Wat Jed Yod built in 1844. Jed Yod means 7 peaks represented by 7 chedis on the site. In keeping pace with the town the gatekeeper is pretty laid back and once you get past him you are greeted by an impressive giant Buddha in the main hall. Wat Jed Yod is probably the least visited of Chiang Rai’s most significant temples so you usually have lots of space to yourself. The temple is a copy of one by the same name in Chiang Mai which is a copy of an Indian temple, Mahabodhi Temple in Bodh Gaya, the very same spot where the Buddha found enlightenment. You will find some of the traditional features of Thai temples including the typical red and gold colors and naga serpents, above all a quiet spot for peace and reflection. The favorite part of my visit? Seeing the glowing sunset shine directly on an ornate window at Wat Jed Yod. Chiang Rai sees many people extend their stay in the town I think because there’s such a huge selection of cafes and places to eat for a town of this size. Once you’re done having a coffee, which could be from beans grown in Northern Thailand move on to the market which pretty much operates all day and through the evening. Perfect for self-catering you can get everything from seafood to cheap noodle dishes. This market is located close by Chiang Rai’s most famous landmark, the gold clock tower. This tower was designed by Thai artist Chalermchai Kositpipat, the same man who created the White Temple. Check out the special show of music and lights every evening on the hour from 7 to 9pm. Wat Phra Kaew is Chiang Rai’s most important temple, the place where Thailand’s Emerald Buddha was discovered. Now and since 1784 Thailand’s palladium, the Emerald Buddha has been kept at Wat Phra Kaew in the Grand Palace complex in Bangkok. In the last almost 600 years the Emerald Buddha has been on a epic trip with stays in Lampang, Northern Thailand, Luang Prabang and Vientiane, Laos before eventually ending up in the Royal family’s private chapel at the Grand Palace in Bangkok. The one here was carved out of Canadian jade in China in 1990 in honor of the princess mother’s 90th birthday. It’s an exact replica of the original. Wat Phra Kaew is a tranquil spot and only a short walk from the clock tower, worth setting aside a hour or so to enjoy the many statues, ponds, and buildings that are in the complex. Within the Wat Phra Kaew site is it’s museum which houses many gifts from it’s followers seeking merit over the past few hundred years. Being one of the most important temples in Chiang Rai province it owns many significant religious art works, some of which are on display in the museum. Each item is labeled in English, Thai, and Lanna, the language of Northern Thailand. Chiang Rai is charming, laid back and full of friendly Thai people. If you do decide to linger around the town a bit longer than your stay, try to plan it around the Saturday Walking Street Market. A chance to get up close to the locals who love to visit the market, see some of the hill tribe goods on display for sale and enjoy the music of Northern Thailand. How about a snack of bugs? Insects are very much apart of the diet in Southeast Asia, I’m actually a non-meat eater, but I’m not really an insectivore, but I guess I’ll try it. Didn’t taste like chicken, just kind of crunchy and salty, but they do have chicken if that’s what you’re craving. Maybe something sweet to kill the cricket taste. These Thai doughnuts look tasty! You’ll find the Chiang Rai Saturday and Sunday Walking Street markets are far less crowded than the ones in Chiang Mai and other large cities so there’s lots of places to stop and eat and listen to the birds, thousands in this park. Head back for the light show at the clock tower and you’ve completed your day in Northern Thailand’s haven and retreat from the speedier pace of the rest of the world, charming Chiang Rai.

Ian travels to the tree where the Buddha is said to have achieved enlightenment, and explores the paradox of his early followers’ attitudes to vegetarianism. Episode 2: The Middle Path Of the many monks of the ancient Indian kingdom of Magadha, only one has become a global household name. Buddhism will spread ahimsa to the ends of the earth, and […] The post VegHist Ep 2: The Middle Path. On Siddharta Gautama, and Buddhism; with Rev Varasambodhi Thera, Peter Flugel, and Richard Gombrich; at Mahabodhi Temple, Bodhgaya, India first appeared on THE VEGAN OPTION radio show and blog.

In his recent book, Rescued from the Nation: Anagarika Dharmapala and the Buddhist World (University of Chicago Press, 2015), Steven E. Kemper examines the Sinhala layman Anagarika Dharmapala (1864-1933) and argues that this figure has been misunderstood by both Sinhala nationalists, who have appropriated him for their own political ends, and scholars, who have portrayed Dharmapala primarily as a social reformer and a Sinhala chauvinist. Making extensive use of theJournal of the Mahabodhi Society,effectively a forum for the expression of Dharmapala’s own opinions, and the entirety of Dharmapala’s meticulous diaries, which cover a forty-year period, Kemper asserts that Dharmapala was above all a religious seeker–a world renouncer who at times sought to emulate the life of the Buddha. Central to Kemper’s study of Dharmapala are the diametrically opposed themes of universalism and nationalism.While Dharmapala was realistic in so far as he understood that the various Buddhist sects and orders could not be united due to sectarian, ethnic, and caste and class-related divisions, his Buddhist identity was in no way based on his own Sinhala identity, and his life was organized around three universalisms: an Asian Buddhist universalism, the universalism of Theosophy, and the universalism of the British imperium.He spent most of his adult life living outside of Sri Lanka and at various times imagined and hoped to be reborn in India, Japan, Switzerland, and England. Dharmapala devoted much of his life to establishing Buddhist control of the Mahabodhi Temple in Bodhgaya, India, which had been the legal property of a Saivite monastic order since the early eighteenth century and had since come to be thoroughly incorporated into a Hindu pilgrimage route. His interest in the temple was in part a result of his own efforts to follow in the footsteps of the Buddha, but was also his attempt to establish a geographical point of focus for Buddhists–a Buddhist Mecca, if you will–around which Buddhists could rally and come together. He looked to many sources of potential support, including the Bengali elite, Japan, the Thai royal family, and British government officials in India, but in the end failed to achieve his aim. In contrast to previous depictions of Dharmapala as a Protestant Buddhist who encouraged the laicization of Buddhism, Kemper shows that Dharmapala was if anything an ascetic at heart who believed celibacy was a prerequisite for soteriological progress and participation in Buddhist work (sasana), who emphasized meditation, and whose spiritual aspirations are visible from a very early age.Kemper also shows that the influence of Theosophy on Dharmapala’s interpretation of Buddhism and thought more broadly did not end with his formal break with the American Colonel Olcott and the Theosophical Society in 1905, but continued to the end of his life, a fact obscured by Sinhala nationalistic portrayals of him. At some 500 pages,Rescued from the Nationincludes detailed discussions of many contemporaneous figures, movements, and trends. These include Japanese institutional interest in India, Japanese nationalism, and the struggles of Japanese Buddhism in the aftermath of the Meiji restoration; the World Parliament of Religions that took place in Chicago in 1893 and the emergence of the category of “world religion”; the Bengali Renaissance and associated figures such as Swami Vivekananda; Western interest in Buddhism and Indian religion; and South Asian resistance to British colonial governance. In this way, this book will be of great value to those interested in Asian religions and modernity, Buddhist and Hindu revival movements, Asian nationalisms, and Asia during the late nineteenth and early twentieth centuries. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent book, Rescued from the Nation: Anagarika Dharmapala and the Buddhist World (University of Chicago Press, 2015), Steven E. Kemper examines the Sinhala layman Anagarika Dharmapala (1864-1933) and argues that this figure has been misunderstood by both Sinhala nationalists, who have appropriated him for their own political ends, and scholars, who have portrayed Dharmapala primarily as a social reformer and a Sinhala chauvinist. Making extensive use of theJournal of the Mahabodhi Society,effectively a forum for the expression of Dharmapala’s own opinions, and the entirety of Dharmapala’s meticulous diaries, which cover a forty-year period, Kemper asserts that Dharmapala was above all a religious seeker–a world renouncer who at times sought to emulate the life of the Buddha. Central to Kemper’s study of Dharmapala are the diametrically opposed themes of universalism and nationalism.While Dharmapala was realistic in so far as he understood that the various Buddhist sects and orders could not be united due to sectarian, ethnic, and caste and class-related divisions, his Buddhist identity was in no way based on his own Sinhala identity, and his life was organized around three universalisms: an Asian Buddhist universalism, the universalism of Theosophy, and the universalism of the British imperium.He spent most of his adult life living outside of Sri Lanka and at various times imagined and hoped to be reborn in India, Japan, Switzerland, and England. Dharmapala devoted much of his life to establishing Buddhist control of the Mahabodhi Temple in Bodhgaya, India, which had been the legal property of a Saivite monastic order since the early eighteenth century and had since come to be thoroughly incorporated into a Hindu pilgrimage route. His interest in the temple was in part a result of his own efforts to follow in the footsteps of the Buddha, but was also his attempt to establish a geographical point of focus for Buddhists–a Buddhist Mecca, if you will–around which Buddhists could rally and come together. He looked to many sources of potential support, including the Bengali elite, Japan, the Thai royal family, and British government officials in India, but in the end failed to achieve his aim. In contrast to previous depictions of Dharmapala as a Protestant Buddhist who encouraged the laicization of Buddhism, Kemper shows that Dharmapala was if anything an ascetic at heart who believed celibacy was a prerequisite for soteriological progress and participation in Buddhist work (sasana), who emphasized meditation, and whose spiritual aspirations are visible from a very early age.Kemper also shows that the influence of Theosophy on Dharmapala’s interpretation of Buddhism and thought more broadly did not end with his formal break with the American Colonel Olcott and the Theosophical Society in 1905, but continued to the end of his life, a fact obscured by Sinhala nationalistic portrayals of him. At some 500 pages,Rescued from the Nationincludes detailed discussions of many contemporaneous figures, movements, and trends. These include Japanese institutional interest in India, Japanese nationalism, and the struggles of Japanese Buddhism in the aftermath of the Meiji restoration; the World Parliament of Religions that took place in Chicago in 1893 and the emergence of the category of “world religion”; the Bengali Renaissance and associated figures such as Swami Vivekananda; Western interest in Buddhism and Indian religion; and South Asian resistance to British colonial governance. In this way, this book will be of great value to those interested in Asian religions and modernity, Buddhist and Hindu revival movements, Asian nationalisms, and Asia during the late nineteenth and early twentieth centuries. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent book, Rescued from the Nation: Anagarika Dharmapala and the Buddhist World (University of Chicago Press, 2015), Steven E. Kemper examines the Sinhala layman Anagarika Dharmapala (1864-1933) and argues that this figure has been misunderstood by both Sinhala nationalists, who have appropriated him for their own political ends, and scholars, who have portrayed Dharmapala primarily as a social reformer and a Sinhala chauvinist. Making extensive use of theJournal of the Mahabodhi Society,effectively a forum for the expression of Dharmapala’s own opinions, and the entirety of Dharmapala’s meticulous diaries, which cover a forty-year period, Kemper asserts that Dharmapala was above all a religious seeker–a world renouncer who at times sought to emulate the life of the Buddha. Central to Kemper’s study of Dharmapala are the diametrically opposed themes of universalism and nationalism.While Dharmapala was realistic in so far as he understood that the various Buddhist sects and orders could not be united due to sectarian, ethnic, and caste and class-related divisions, his Buddhist identity was in no way based on his own Sinhala identity, and his life was organized around three universalisms: an Asian Buddhist universalism, the universalism of Theosophy, and the universalism of the British imperium.He spent most of his adult life living outside of Sri Lanka and at various times imagined and hoped to be reborn in India, Japan, Switzerland, and England. Dharmapala devoted much of his life to establishing Buddhist control of the Mahabodhi Temple in Bodhgaya, India, which had been the legal property of a Saivite monastic order since the early eighteenth century and had since come to be thoroughly incorporated into a Hindu pilgrimage route. His interest in the temple was in part a result of his own efforts to follow in the footsteps of the Buddha, but was also his attempt to establish a geographical point of focus for Buddhists–a Buddhist Mecca, if you will–around which Buddhists could rally and come together. He looked to many sources of potential support, including the Bengali elite, Japan, the Thai royal family, and British government officials in India, but in the end failed to achieve his aim. In contrast to previous depictions of Dharmapala as a Protestant Buddhist who encouraged the laicization of Buddhism, Kemper shows that Dharmapala was if anything an ascetic at heart who believed celibacy was a prerequisite for soteriological progress and participation in Buddhist work (sasana), who emphasized meditation, and whose spiritual aspirations are visible from a very early age.Kemper also shows that the influence of Theosophy on Dharmapala’s interpretation of Buddhism and thought more broadly did not end with his formal break with the American Colonel Olcott and the Theosophical Society in 1905, but continued to the end of his life, a fact obscured by Sinhala nationalistic portrayals of him. At some 500 pages,Rescued from the Nationincludes detailed discussions of many contemporaneous figures, movements, and trends. These include Japanese institutional interest in India, Japanese nationalism, and the struggles of Japanese Buddhism in the aftermath of the Meiji restoration; the World Parliament of Religions that took place in Chicago in 1893 and the emergence of the category of “world religion”; the Bengali Renaissance and associated figures such as Swami Vivekananda; Western interest in Buddhism and Indian religion; and South Asian resistance to British colonial governance. In this way, this book will be of great value to those interested in Asian religions and modernity, Buddhist and Hindu revival movements, Asian nationalisms, and Asia during the late nineteenth and early twentieth centuries. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent book, Rescued from the Nation: Anagarika Dharmapala and the Buddhist World (University of Chicago Press, 2015), Steven E. Kemper examines the Sinhala layman Anagarika Dharmapala (1864-1933) and argues that this figure has been misunderstood by both Sinhala nationalists, who have appropriated him for their own political ends, and scholars, who have portrayed Dharmapala primarily as a social reformer and a Sinhala chauvinist. Making extensive use of theJournal of the Mahabodhi Society,effectively a forum for the expression of Dharmapala’s own opinions, and the entirety of Dharmapala’s meticulous diaries, which cover a forty-year period, Kemper asserts that Dharmapala was above all a religious seeker–a world renouncer who at times sought to emulate the life of the Buddha. Central to Kemper’s study of Dharmapala are the diametrically opposed themes of universalism and nationalism.While Dharmapala was realistic in so far as he understood that the various Buddhist sects and orders could not be united due to sectarian, ethnic, and caste and class-related divisions, his Buddhist identity was in no way based on his own Sinhala identity, and his life was organized around three universalisms: an Asian Buddhist universalism, the universalism of Theosophy, and the universalism of the British imperium.He spent most of his adult life living outside of Sri Lanka and at various times imagined and hoped to be reborn in India, Japan, Switzerland, and England. Dharmapala devoted much of his life to establishing Buddhist control of the Mahabodhi Temple in Bodhgaya, India, which had been the legal property of a Saivite monastic order since the early eighteenth century and had since come to be thoroughly incorporated into a Hindu pilgrimage route. His interest in the temple was in part a result of his own efforts to follow in the footsteps of the Buddha, but was also his attempt to establish a geographical point of focus for Buddhists–a Buddhist Mecca, if you will–around which Buddhists could rally and come together. He looked to many sources of potential support, including the Bengali elite, Japan, the Thai royal family, and British government officials in India, but in the end failed to achieve his aim. In contrast to previous depictions of Dharmapala as a Protestant Buddhist who encouraged the laicization of Buddhism, Kemper shows that Dharmapala was if anything an ascetic at heart who believed celibacy was a prerequisite for soteriological progress and participation in Buddhist work (sasana), who emphasized meditation, and whose spiritual aspirations are visible from a very early age.Kemper also shows that the influence of Theosophy on Dharmapala’s interpretation of Buddhism and thought more broadly did not end with his formal break with the American Colonel Olcott and the Theosophical Society in 1905, but continued to the end of his life, a fact obscured by Sinhala nationalistic portrayals of him. At some 500 pages,Rescued from the Nationincludes detailed discussions of many contemporaneous figures, movements, and trends. These include Japanese institutional interest in India, Japanese nationalism, and the struggles of Japanese Buddhism in the aftermath of the Meiji restoration; the World Parliament of Religions that took place in Chicago in 1893 and the emergence of the category of “world religion”; the Bengali Renaissance and associated figures such as Swami Vivekananda; Western interest in Buddhism and Indian religion; and South Asian resistance to British colonial governance. In this way, this book will be of great value to those interested in Asian religions and modernity, Buddhist and Hindu revival movements, Asian nationalisms, and Asia during the late nineteenth and early twentieth centuries. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his recent book, Rescued from the Nation: Anagarika Dharmapala and the Buddhist World (University of Chicago Press, 2015), Steven E. Kemper examines the Sinhala layman Anagarika Dharmapala (1864-1933) and argues that this figure has been misunderstood by both Sinhala nationalists, who have appropriated him for their own political ends, and scholars, who have portrayed Dharmapala primarily as a social reformer and a Sinhala chauvinist. Making extensive use of theJournal of the Mahabodhi Society,effectively a forum for the expression of Dharmapala’s own opinions, and the entirety of Dharmapala’s meticulous diaries, which cover a forty-year period, Kemper asserts that Dharmapala was above all a religious seeker–a world renouncer who at times sought to emulate the life of the Buddha. Central to Kemper’s study of Dharmapala are the diametrically opposed themes of universalism and nationalism.While Dharmapala was realistic in so far as he understood that the various Buddhist sects and orders could not be united due to sectarian, ethnic, and caste and class-related divisions, his Buddhist identity was in no way based on his own Sinhala identity, and his life was organized around three universalisms: an Asian Buddhist universalism, the universalism of Theosophy, and the universalism of the British imperium.He spent most of his adult life living outside of Sri Lanka and at various times imagined and hoped to be reborn in India, Japan, Switzerland, and England. Dharmapala devoted much of his life to establishing Buddhist control of the Mahabodhi Temple in Bodhgaya, India, which had been the legal property of a Saivite monastic order since the early eighteenth century and had since come to be thoroughly incorporated into a Hindu pilgrimage route. His interest in the temple was in part a result of his own efforts to follow in the footsteps of the Buddha, but was also his attempt to establish a geographical point of focus for Buddhists–a Buddhist Mecca, if you will–around which Buddhists could rally and come together. He looked to many sources of potential support, including the Bengali elite, Japan, the Thai royal family, and British government officials in India, but in the end failed to achieve his aim. In contrast to previous depictions of Dharmapala as a Protestant Buddhist who encouraged the laicization of Buddhism, Kemper shows that Dharmapala was if anything an ascetic at heart who believed celibacy was a prerequisite for soteriological progress and participation in Buddhist work (sasana), who emphasized meditation, and whose spiritual aspirations are visible from a very early age.Kemper also shows that the influence of Theosophy on Dharmapala’s interpretation of Buddhism and thought more broadly did not end with his formal break with the American Colonel Olcott and the Theosophical Society in 1905, but continued to the end of his life, a fact obscured by Sinhala nationalistic portrayals of him. At some 500 pages,Rescued from the Nationincludes detailed discussions of many contemporaneous figures, movements, and trends. These include Japanese institutional interest in India, Japanese nationalism, and the struggles of Japanese Buddhism in the aftermath of the Meiji restoration; the World Parliament of Religions that took place in Chicago in 1893 and the emergence of the category of “world religion”; the Bengali Renaissance and associated figures such as Swami Vivekananda; Western interest in Buddhism and Indian religion; and South Asian resistance to British colonial governance. In this way, this book will be of great value to those interested in Asian religions and modernity, Buddhist and Hindu revival movements, Asian nationalisms, and Asia during the late nineteenth and early twentieth centuries. Learn more about your ad choices. Visit megaphone.fm/adchoices

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