Indian Society for Buddhist Studies

Author(s): Prachya Vidyapeeth
Publisher: Prachya Vidyapeeth

Page 86

(71)
Lonashobhika. We know that Amrapali of Vaishali embraced Buddhism after the war between two mighty states. Many inscribed images and sculptures of Buddhist, Vedic and Jaina traditions too available in plenty showing the city's secular fabric. Besides courtesan's Ayagapata other Jina images and sculptures were also established by people in low professions like - ironsmith (Lohikaraka), cotton dealer (Karappasika), dyer (Rayaka), perfumer (Gandhaka), Carava leader (Sarthavaha), etc. The carving pattern of Jina image inscription is the same as Buddha image below the feet on the pedestal. The languages used in the inscriptions of Jina images are in mixed Sanskrit and Prakrit dialect and in Bramhi script.
The use of local words like Bhaya - Dharmapatni - bharya for wife also seen. Thus the influence of Sramanic culture is well reflected in epigraphs as here many people in society adopted Jaina and Buddhist traditions.
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Buddha and Early Conception of Human Rights
Anirban Sengupta, Kolkata
In our current world, frequently we come across the term “HUMAN RIGHTS”. It denotes some rights to which a human being, irrespective of caste, creed, colour and nationality is entitled. We are taught that the idea of Human Rights is a produce of recent times, as a consequence of radical, liberal & humanist philosophies evolved in 19th century Europe. But if we scan the viewpoints of Lord Buddha from the Pali Nikayas, we are bound to find out some traces of the Human Rights concept. For example-an important component of the human rights is to ensure the safety of the prisoners as well as to refrain from inflicting any type of torcher upon them. The Kandaraka & Apannaka Sutta of the Majjhimanikāya illustrate the deep concern of Bhagaban Buddha regarding this matter. In addition, there is a faint hint that He was against capital punishment.