(Course code: -)
The Significance and Symbolical Aspect of Moonstone
(Assignment 02)
Lecturer:
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Name:
Student
Number:
1st semester
Date:
24th August 2014
University
of
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Contents
2. Significance
of moon stone in Sri Lankan history ………………...……...…2
I.
Moon stone (Sandakadapahana) in
Anuradhapura period
II.
Sandakadapahana in Polonnaruwa period
III.
Sandakadapahana in Kandy period
3. Buddhist
philosophical ideas demonstrate through Symbolic of moonstone….
4. Scholar’s
interpretations regarding the symbolic aspects……………………..
5. Cultural
significance of SandakadaPahana……………………………………
6. Critical
interpretations regarding the moonstone in Sri Lanka………………….
7. Personal
views on the Significance and Symbolical Aspect of Moonstone….
8.
Conclusion
9.
End Notes……………………………………….…………………….……….15
Introduction:
Moonstone
The moonstone has mentioned in Pali
as “Patika” and Sinhala “Sadakada
Pahana”. This is an exceptional part of Buddhist arts in Sri Lanka. In most of Sri
Lankan Buddhist temples, there are three creations of Buddhist artists. In
front of most Buddhist buildings we see 3 common items. They are
Among
these three creations, the moonstone is an exceptional feature in Buddhist arts.
It is semicircular part of the stone which is much similar to the shape of half
the moon. Mostly this feature situated at the foot of the flight of steps in scaring
constructions. There are three types of moonstone depicted in the Buddhist arts
they semicircular, square and multitude of carved decorations. Beginning of
moonstone, it was Black Square stone, but later it developed into the
semicircular shape. The multitude of carved decorations can be seen in the
later period. The forest dwelling monks are much closer to the semicircular
shape of moonstone in their monasteries. Although it has been
changed time to time, but it’s indicated the greatest creations of Sri Lankan
artists.
They purposed to create moonstone
related to the Buddhist mediations. The forest monks prepared this moonstone for
the purpose of mediated related Pathavi
Kasina. They used this clay or disk to control their mind. The symbolic of
moon stone helps to realize about Tilakkhana.
Earlier, the moonstone was empty, but, later periods, it’s included the
symbols.
Sandakada
pahana, or moonstone usually positioned at the bottom of
staircases and entrances. With considering the philosophical teachings in
Buddhism, the moonstone symbolizes the cycle of Saṃsāra. These semi-circular
slabs of granite or gneiss acquired increasingly complex bands of decorations
over the years. They range from the near abstract tongues of fire and bands of
creeper vines - to symbolic interpretations of the four perils of life.
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Symbolic interpretations of the
four perils of life
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Elephant
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Birth
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Bull
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Decay or destructions
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Lion
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Illness
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Horse
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Death
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With other symbolic represent
of the cycle of life
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Creepers
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Craving or
attachment
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Nagadalla of flame module
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Fire of lust
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Hansa or swan
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Identify about good and bad
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Animals are running
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All the four perils of life is moving
in Samsara
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Some
moonstone has included creepers or flame module which indicates the craving,
attachment as well as lust. The latter consists of the elephant, a symbol of
birth, the bull indicative of decay; the lion, resent in disease and the horse,
a symbol of death. Some also band of horse, which represents the distances
between good, and evil. To some, the moonstone is symbolic of transcending
worldly temptations and achieving liberation. At the bottom the moonstone represents
a lotus petal which indicates about the stage of Enlightenment.
The Moonstone can be seen in the
latter stages of Anurahdapura period and it’s evolved through the Polonnaruwa,
Kandy period.
Significance of moon
stone in Sri Lankan history
While
examining about the archaeological sources of the moonstone, it could able to
found that the arts of moonstone were presents from the India at the time of
Buddha. It is said that the floors of the Pabbarama temple in Shravasthi, built
by a wealthy devotee, Visakha, were covered entirely with rich and rare cloths,
before she offered it to the Sangha. Once time, another rich woman wanted to
offer such clothes, but she becomes disappointed due to not able to find a
place to put them. In time venerable Ananda asked her to lay them before the
flight steps. Even this incidence shows us the beautiful first steps of the
buildings. The moonstone is a semi-circular slab of granite or sandstone. This
is usually the first in a flight of steps. It is richly designed in concentric,
semi-circular bands of carvings of flowers, creepers, birds and animals.
Arrival
of Buddhism consists the dowry of arts too. Before arrival of Arahant Maha
Mahinda, Sri Lanka does not have much developed Architecture plans. It has been
proved while we examining the first building were built for Arahant Maha
Mahinda by kind Devanampiyatiss. It’s named as Kalaprasada. After the arrival
of Buddhism, political, economic, social as well as arts were developed in rapid.
Moonstone is one of the results of them. In Sri Lankan history shows the
Significance the moonstone within different period. The periods such as,
ü Anuradhapura Period
ü Polonnaruwa Period
ü Kandy Period
Moonstone
(Sandakadapahana) in Anuradhapura period
Anuradhapura kingdom is the first
kingdom in Sri Lanka. The
first moonstones were created during the latter stage of the ancient Anuradhapura Kingdom. They were only placed at entrances
to Buddhist temples during this period. Moonstone of the
Anuradhapura period started to be filled with heavy decorations. All the
decorations were done according to geometry. The moonstone of Anurdhapura
period consists four animals with including the bull. This is the greatest
manufactures of Sri Lankan artists. The moonstone of Anuradhapura period has
shown at below.
Picture
01.
Picture 02.
This moonstone belongs to the
period of Anradhapua period. The most exceptional moonstone can be seen as the
Anuradhapura Dalada Maligawa. It lies at the entrance of the ruined building
behind the building at Ratnaprasada. As well as another moonstone can be seen
in front of the building called Biso Maligawa.
Prof. Senarath Paranawithana
mentioned that the moonstone is the most exquisite of Sri Lanka artiste’s
creation. [1]
In this period, the moonstone were
more decorated as well as many animals were included to the moonstone.
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Special features of Anuradhapura period’s Moonstone
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Elephant
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Growth
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Horse
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Energy
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Lion
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power
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Bull
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Forbearance
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Creepers
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Lust ,craving
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Swan
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Choose differences on
what is good and bad
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Lotus
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Liberations
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Every
Moonstone slab were same in the case of the carving of the semicircular stone.
In the centered the half lotus was carved, which was enclosed by several
concentric bands. The first band from the half lotus is decorated with a
procession of swans, followed by a band with an intricate foliage design known
as liyavel. The third band has carvings of four animals; elephants, lions,
horses, and bulls. These four animals follow each other in a procession
symbolizing the four stages in life: growth, energy, power and forbearance. The
fourth and outermost band contains a carving of flames.
In
most of the moonstones of Anuradhapura Era, the outer edge is designed with a
ring of flames and below that is a ring filled with 4 types of animals – The
elephant, the horse, the lion, and the bull chasing each other. Some moonstones
show these beasts in their own semicircular band. The next is a semi-circle of
a creeper with a wavy stem with foliage. Next is a line of swans with a twig of
flower and a leaf in their mouth. Next is again a floral pattern and in the centre
is lotus with petals all around the semi-circle on the moonstone.
Prof.
Paranavitana believes that that the outer ring of fire represents the never
ending life and the pains of passion associated with it. The four animals
represent the four noble truths (“Chathurarya Sathya”) which are birth, old
age, disease and death. The leafy creeper next to it is a reminder of desires
which creates little fruits, but the only foliage next is a motif of swans. It
is said that the swan is capable of separating out milk from a mixture of water
and milk. He who understands (conquer) four noble truths can easily filter the
good from the bad like the swan filters out milk. Once you do that, you are
capable of attaining the “Nibbana” represented by the lotus. [2]
To
conclude this sub-topic that the meaning of this combination of patterns are
debated widely. Whatsoever the moonstone of Anuradhapura periods gets an
exceptional place in the Sri Lankan arts as well as the Sri Lankan Artists
devote the exquisite creatures in the artist world.
Sandakadapahana in
Polonnaruwa period
After the Anuradhapura the next era
comes as Polonnaruwa period. The moonstone of this periods are quite different
from Anuradhapura period. The single band that was used to depict the four
animals was removed, and processions of the elephant and horse were depicted in
separate bands. It’s because of the influences of Hindu people in Sri Lanka.
The Bull is considered as the worshipped by Hindu people, therefore the bull
and lion has removed from Sadakadapahana at this period.
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Among
four only two animals depicted in Polonnaruwa period moonstone
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Elephant
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Birth
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Horse
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Death
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Lion
has omitted from some moonstone
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The moonstone of Polonnaruwa period
has shown at below.
Picture 01.
Picture 02.
At the Polonnaruwa period moonstone
indicates the most significant change of removal of bull. [3] As
well as Anuradhapura period, it has used only at the entrance of Buddhist
temples. But in the Polonnaruwa period used moonstone at the entrances of other
building belonging to the Polonnaruwa period. [4]
The moonstone at the Polonnaruwa
period absence of bull and lion. An invasion by Rajendra I in 1017 AD brought a large part of the country under the
control of the Chola Empire. [5] The country was under Chola rule until 1055
AD, [6] and
the Sri Lankan culture was heavily influenced by South Indian customs and
traditions, including the Hindu religion. [7] Historians believe that the reason for the
removal of the bull from the sandakada pahana was because of its connection
with Hinduism. The bull, the vehicle of the god Shiva, is a venerated animal in Hinduism,
and therefore was removed from the sandakada pahana since it was a place where
people tread upon. [8] The lion has also been omitted from
some sandakada pahanas. [9] The best specimen of the Sandakada pahanas of
the Polonnaruwa period is at the northern entrance of the Polonnaruwa Vatadage.
Another
interesting fact is that the bull in the moonstones was apparently dropped in
the Pollonnaruwa era. This is thought to be the
influence of Hindus. The bull is a sacred animal to the Hindus and trampling of
this symbol was probably disrespectful. With the omission of the bull the lion
too have been taken away from the moonstone as the lion is used to represent
the Sinhala Race. With the omission of these two animals, the bull moved on to
a pedestal on the side of the Balustrade and the lion is carved on the outer
wall of the Balustrade itself.
With
concluding this sub-topic that, although the bull and lion have omitted from
Polonnaruwa era moonstone, the apparition and the value of the moonstone have
been given by the Hindu people to the Buddhist artist’s exquisite creation on
moonstone.
Sandakadapahana in
Kandy period
Significant
changes can be seen at the Gampola and Kandy kingdoms. The animals were removed
as well as the shape of the moonstone has also changed in this period. Then the
shape of triangular can be seen at this period moonstone. A lotus was carved in
the middle of the stone slab, which was surrounded by an elaborate pattern of
liyavel. The Kandy period of moonstone has shown at below.
Picture
01.
Picture
02.
With
this Kandy period moonstones mentions that the elder generations of artists’
skills have not transferred to this period artists. In later stages after the
Polonnaruwa Era, the moonstone started to appear in various shapes such as
triangular shapes (Sri Dalada Maligawa – Kandy)
and full circular shape (Horana Raja Maha Viharaya). The carvings of the
moonstones also became varied, losing the standard symbols and patterns. If the
patterns in the moonstone represented any symbolic religious meaning, this was
totally forgotten after the Polonnaruwa Era. But none of these moonstones
didn’t show the level of workmanship that of the Anuradhapura / Pollonaruwa Era
craftsmen. Historians believe that this was due to the craftsman of later
kingdoms lacked the artistic skills of the older generations and they attempted
to create variety and complex patterns in order to make their moonstones
attractive to the eye.
Moonstones shaped like part of an oval have come after those which were shaped
like the major segment of a circle. The central lotus here is complete. Its
petals are worked out, but the centre, apart from the beaded line at its rim,
is plain. At the upper end of the lotus is a vase holding leaves and buds, all
done in Vaka – carving.
With
concluding this sub-topics, that the Kandy period can be considered as the black
age of the artists. It’s not only because of moonstone but also the losing the
monks higher ordinations as well.
Buddhist philosophical
ideas demonstrate through Symbolic of moonstone
The
origination of moonstone has mentioned in the earlier part that the forest
monks used it for the practice of Kasina on earth. They used it to remember the concept of Aniccha,
Dukkha and Anatta. It has used different kinds of animas as well as
decorations. They are
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Elephant
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Bull
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Lion
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Horse
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Swan
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Creepers
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Lotus
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Although
there are different interpretations regarding these animals representations in
moonstone but the moonstone demonstrate the significance of the Buddhist
philosophical ideas through its symbols. They are,
The
circle of moonstone indicates the Sansara life. Inside of this circle the
animals are running that mentioned the all beings are moving in this Samsara
life. Such as
The
Elephant indicates the birth of beings, Bull represents the decay, Lion shows
the illness and Horse means the death. Furthermore the moonstone has decorated
with creepers that indicates the lust craving and attachments and swan
represent the person who can understand the good and bad. The Dhammapada has
mentioned the exceptional of swan as following
“Yassava
Parikhinam
Ahareca anissito
Sunnato
Animittoca
Vimmokho yassa
gocaram
Akaseva
Sakuntanam
Padam tassa
duranayam”
“He
whose corruptions are destroyed, he who is not attached to food, he who has
Deliverance, which is Void and Signless, as his object - his path, like that of
birds in the air, cannot be traced”. [10]
As
well as this has used in front of the Shrine room or Stupa. Again, that
indicated in the Dhammapada as below
“Pannapasadamaruha
Asoko
Sokinam pajam”
The
Buddha or liberated people see ordinary people through this moonstone.
In
summary of this sub-topic the moonstone shows the deep philosophical parts of
Buddhism. It might be seen as the half peace of stone, but it teaches the
exceptional teachings of Buddhism. One who entered into the shrine room and
turn back, he must see the reality of the world. With that purposed the
moonstone has used in front or first step of shrine room or Stupa.
Scholar’s
interpretations regarding the symbolic aspects
There are numbers of
definitions as well as interpretations regarding the symbolism that has used in
moonstone. Prof. Senarath Paranavitana mentioned his interpretation as
following.
The elephant, bull,
lion and horse depict birth, decay, disease and death.
The swans symbolize the
distinction between good and bad. [11]
Some
scholars mention that the symbolic which has used to the moonstones dose not
indicates any meaning of Buddhist philosophy. They are just for decorations it
has mentioned by H. C.P Bell that was included in the Archeology Report of
1911-1912 and was confined to an artistic impression of an artefact without its
symbolic significance.
Prof.
Seneviratne concluded with the idea that although the Sandkada Pahana was
greatly influenced by Indian tradition of Sandakanda Pahana, it has been
evolved as a distinctly Sri Lankan artifact and that the flowers and the
figures of four principal animals in the four directions alludes to the links
that animals had with four deities representing the four directions and that
the second raw of the Sandakada Pahana to the legend of Anotatta Lake (A
legendary lake believed to be existed in the ancient Himalayas). Prof.
Seneviratne with empirical and textual evidence refutes Prof. Paranavitana’s
thesis that the Sandakada Pahana represents the Bhava Chakra or the cycle of
birth and death.
And
some scholars said that this practice of Ruksha Patipada. Again it has
mentioned that the moonstone represent of the Asthaloka Dhamma.
Cultural significance
of Sandakada Pahana
Dhampiya
Atuva Getapadaya and Amavatura mentioned the term Sadakadapahana has used in
the first time in the 13th century. It’s mentioned as ‘Sopana Pada
Doni Atare’. Sinhalese classic ‘Amavatura’ mentioned as ‘Adasanda Pahana’. With
interpreting ,Prof. Senarat Paranavitana interpreted that ‘ Sadakada Pahana’ as
described in Sadharma Ratnavaliya has been derived from the Pali term ‘ Chandra
Khanda Pashana’ and in Amavatura, it was from the Sanskrit term ‘Arda ChandraPashana’.
Ven.
Welivitiye Soratha there interpreted the Sandakada Pahana as a crescent-shaped
stone placed before the houses. Citing historical accounts on Sandakada Pahana,
Dr. Charles Godakumbrura concluded that it had been mentioned in Sinhalese
and Pali texts that the Buddha and the members of the Maha Sangha had washed
their feet, placing on the stone tablet at the foot of the steps.
According to the Maha Vamsa in a description of a chamber of a Pagoda (Cattiyagaraya) in the plane of Naa, a stone tablet at the foot of the steps has been described as Paticaya which has been interpreted in the glossary of the Mahavamsa (Mahavamsa Tikca) as Addachandapadagandica or as a crescent-shaped stone. Dora Gardner was among the academics who had from time to time written on the artistic significance or the interpretation of the artefact Sandakada Pahana or Adasanda Pahana. She wrote an academic article entitled ‘Masterpiece of Oriental Art’ in 1946 to the Journal of the Royal Asiatic Society. She based her article on a Sandakada Pahana discovered near the Dalada Maligawa in Anuradhapura. Among its carvings, were the prominently displayed features such as two animals, a row of swans and the flower in the middle of the creeper. The short article was only about her impressions on the magnificent nature of the prominent features of the artefact. A writing of the similar nature was made by then Commissioner General of Archeology
According to the Maha Vamsa in a description of a chamber of a Pagoda (Cattiyagaraya) in the plane of Naa, a stone tablet at the foot of the steps has been described as Paticaya which has been interpreted in the glossary of the Mahavamsa (Mahavamsa Tikca) as Addachandapadagandica or as a crescent-shaped stone. Dora Gardner was among the academics who had from time to time written on the artistic significance or the interpretation of the artefact Sandakada Pahana or Adasanda Pahana. She wrote an academic article entitled ‘Masterpiece of Oriental Art’ in 1946 to the Journal of the Royal Asiatic Society. She based her article on a Sandakada Pahana discovered near the Dalada Maligawa in Anuradhapura. Among its carvings, were the prominently displayed features such as two animals, a row of swans and the flower in the middle of the creeper. The short article was only about her impressions on the magnificent nature of the prominent features of the artefact. A writing of the similar nature was made by then Commissioner General of Archeology
Critical
interpretations regarding the moonstone in Sri Lanka
The
moonstone has given an exceptional place in Buddhist arts. The main teachings
of Buddhism (Tilakkhana) indicates through the moonstone. The symbolic are
mentions regards
ü Birth
ü Decay
ü Illness
ü Death
ü Lust,
craving attachments
ü A
knowledgeable person
ü Liberation
or Nibbana
All
the significance symbolic is positioned in somehow upper part of the earth, but
why the moonstone which indicates the Nibbana or liberation has used on the ground.
The people keep their feet into that symbolic.
Therefore,
if the symbols used to indicate liberations then that is unsuitable to keep on
the ground.
Currently,
most people used moonstone to decorate their house, canteen too. The usage of
moonstone on the ground must be the one of reason to use it for their personal
decorations. In other views they might be not aware the symbolic aspects of
moonstone.
Personal views on the
Significance and Symbolical Aspect of Moonstone
Personally,
I believe that, although it has the symbolic meanings or not ordinary people
must respect the ancient teachings. They should not misuse of religious symbols
to their personal purposes. It is the handy and hard works of Sinhala artists. The
artists have shown their talents, skills of arts to represent the Buddha’s
doctrine in the hardness of stone. Therefore, it is an exquisite creation that
has appreciated by world Buddhist.
Conclusion
To conclude, the moonstone has
derived from India to Sri Lanka. Sri Lankan artists have moderated and given
the light of philosophy from Buddhism. With time to time and period to periods,
it has changed according to their situations. Such as
ü Anuradhapura period
ü Polonnaruwa period
ü Gampola and Kandy Period
In these eras the moonstone has
changed with shapes and symbolic. Different scholars have interpreted their own
notions regarding the using of symbolic of moonstone. Such as Prof. Senarath
Paranavitana, H. C.P Bell, Prof. Seneviratne, they used their own notions of
moonstone.
Currently, the moonstone has misused
with possession in their own buildings as well as regarding their own purpose.
The moonstone is the artists as well
as religious valued creations that should realize by ordinary people. In this
researched article, the one of the purpose is the notified the significance and
symbolical aspect of moonstone.
End notes
[1] Paranavitana.S. The significance of the
SInhalas Moonstones.Artibus Asia.XVII.
[2] Paranavitana.S. The significance of the
SInhalas Moonstones.Artibus Asia.XVII.
[3] Siriweera, W. I.
(2004). History of Sri Lanka.
Dayawansa Jayakodi & Company, p. 289
[4] Siriweera,
W. I. (2004). History of Sri Lanka.
Dayawansa Jayakodi & Company, p. 288
[5] Siriweera,
W. I. (2004). History of Sri Lanka.
Dayawansa Jayakodi & Company, p. 45
[6] Prematilleke,
P. L.; Karunaratne, L. K. (2004). Polonnaruwa
- The Silver Capital of Sri Lanka. p. 6
[7] Siriweera,
W. I. (2004). History of Sri Lanka.
Dayawansa Jayakodi & Company, p. 47
[8] Siriweera,
W. I. (2004). History of Sri Lanka.
Dayawansa Jayakodi & Company, p. 289
[9] Sarachchandra, B. S.
(1977). අපේ සංස්කෘතික උරුමය (Cultural Heritage)
(in Sinhala). Silva, V. P.129
[10] Dhammapada Arahant vagga
[11] Paranavitana.S. The significance of the
SInhalas Moonstones.Artibus Asia.XVII.
Bibliography
1.
Siriweera, W. I.
(2004). History of Sri Lanka.
Dayawansa Jayakodi & Company.
2.
Wijesooriya, S.
(2006). A Concise Sinhala Mahavamsa.
Participatory Development Forum
3.
Prematilleke, P.
L.; Karunaratne, L. K. (2004). Polonnaruwa
- The Silver Capital of Sri Lanka.
4.
Sarachchandra,
B. S. (1977). අපේ සංස්කෘතික උරුමය (Cultural Heritage)
(in Sinhala). Silva, V. P.
5.
Diganwela, T.
(1998). කලා ඉතිහාසය (History of Art)
(in Sinhala). Wasana Publishers.
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Bandaranayake,
Senake (1974). Sinhalese monastic
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nice..
ReplyDeletegreat information. Thank you.
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