What does the knot or bun on the top of the Buddha haed represents?
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It is often debated in the religious community whether or not Buddhism is categorized as a religion or as a philosophical teaching. The answer is, it is both. There are three major types of Buddhism practiced in the world, some of them having smaller branches with slight variations in their beliefs and teachings. These Buddhist styles are: Theravada Buddhism, Mahayana Buddhism, and Vajrayana Buddhism. Some of these forms have deities that are worshipped, and some do not. Some have scriptures, others don’t believe in any physical form of the Buddhist teachings. Analyzing and comparing these three major types of Buddhism, it is hard to argue that it is in fact a religion and a philosophy.
Theravada (pronounced, tera-vaugh-dah) Buddhism is typically found in southeast asian countries such as Cambodia, Laos, Sri Lanka, and Thailand. As with all forms of Buddhism, the ultimate goal is to attain enlightenment and reach nirvana. For Theravada Buddhist this means, ending the non-stop cycle of birth, life, death, and rebirth by becoming an “arhat.” Arhat is the title given to a Buddhist who has reached nirvana (buddhist-temples.com). Nirvana is the mind being freed of all wants and desires and existing in perfect peace. There is no afterlife once reaching nirvana, there is only the freedom of human suffering. In the Theravada practice, nirvana is reached by completing four stages. The first stage requires an individual to convert to Theravada and “ The fourth and final stage is Arhat or “worthy one.” (religionfacts.com). The fourth stage represents “one who has attained perfect enlightenment and will never be reborn.” (religionfacts.com). In Theravada Buddhism however, not just anyone may become an arhat and reach nirvana. Only monks and priest are capable of reaching these four stages and end the cycle of rebirth. It is also believed by Theravada monks, that enlightenment is impossible to attain in a single lifetime. .
Mahayana Buddhism is found in that more major parts of asia like China, Korea, and Japan. Similar to Theravada Buddhism, the goal in the Mahayana teaching is also attaining enlightenment similar to an arhat, as a bodhisattva. This is where most similarities between the two religions end. The Mahayana form accepts all that wish to attain enlightenment and end the cycle of rebirth. In order to attain enlightenment in this form of Buddhism, one must help end the suffering of others. Many people recognize this as “karma,” which is the belief that if you help someone in their suffering or troubles, you will be rewarded with relief from your own personal sufferings. Mahayana teaches that we are all connected in the same world and the same life. American born, Zen Buddhist monk, Kusala Bhikshu explains this belief as, . As a bodhisattva, one is still subject to suffering and positive and negative karma. O. These Buddhas and bodhisattvas act as deity-like figures for practicing buddhists. These figures are what all buddhists aspire to become, and many draw inspiration from them. Some Buddhas and bodhisattvas are portrayed as deities, while others are living enlightened beings who have consciously decided to delay passage to nirvana to help others attain their enlightenment. The original Buddha, is the greatest of these deities but is not worshipped. Instead he inspires all those who practice to do as he had once done. Since buddhists do not believe in a god that created the universe and the world, there seems to no fear in angering this higher being. Instead the focus is to be the most useful member of society as a whole, while seeking enlightenment. T.
The third major practice is Vajrayana Buddhism, better known as Tibetan Buddhism is probably the most well known form of Buddhism. As with Mahayana Buddhism, the goal with Vajrayana is to attain enlightenment and “Buddhahood” in a single lifetime (religionfacts). This is achieved through meditation and placing the compassion for all living things over all else, just as in Mahayana. Similar to Theravada, enlightenment is only achieved through strict dedication and practice, usually taking place in a monastery. Just as with Mahayana Buddhism, Tibetan buddhist believe in the same deities. The difference between the two being that to Tibetan buddhists these deities help buddhists along their path to enlightenment. Each deity teaches a particular lesson to help them extinguish material desires, or aid in the healing of sicknesses. These beliefs make up Vajrayana Buddhism’s unique and beautiful rituals and ceremonies, as well as the painting and symbols that are frequented in it’s temples. In this practice there is also a spiritual leader appointed to the practice. It is believed that these chosen leaders are reincarnations of former Buddhas who have come back to show their people the way to enlightenment. This leader is called the “Dalai Lama,” who is seen as a “God-King” (buddhism.about.com) to those who follow it’s teachings. .
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Theravada (pronounced, tera-vaugh-dah) Buddhism is typically found in southeast asian countries such as Cambodia, Laos, Sri Lanka, and Thailand. As with all forms of Buddhism, the ultimate goal is to attain enlightenment and reach nirvana. For Theravada Buddhist this means, ending the non-stop cycle of birth, life, death, and rebirth by becoming an “arhat.” Arhat is the title given to a Buddhist who has reached nirvana (buddhist-temples.com). Nirvana is the mind being freed of all wants and desires and existing in perfect peace. There is no afterlife once reaching nirvana, there is only the freedom of human suffering. In the Theravada practice, nirvana is reached by completing four stages. The first stage requires an individual to convert to Theravada and “ The fourth and final stage is Arhat or “worthy one.” (religionfacts.com). The fourth stage represents “one who has attained perfect enlightenment and will never be reborn.” (religionfacts.com). In Theravada Buddhism however, not just anyone may become an arhat and reach nirvana. Only monks and priest are capable of reaching these four stages and end the cycle of rebirth. It is also believed by Theravada monks, that enlightenment is impossible to attain in a single lifetime. .
Mahayana Buddhism is found in that more major parts of asia like China, Korea, and Japan. Similar to Theravada Buddhism, the goal in the Mahayana teaching is also attaining enlightenment similar to an arhat, as a bodhisattva. This is where most similarities between the two religions end. The Mahayana form accepts all that wish to attain enlightenment and end the cycle of rebirth. In order to attain enlightenment in this form of Buddhism, one must help end the suffering of others. Many people recognize this as “karma,” which is the belief that if you help someone in their suffering or troubles, you will be rewarded with relief from your own personal sufferings. Mahayana teaches that we are all connected in the same world and the same life. American born, Zen Buddhist monk, Kusala Bhikshu explains this belief as, . As a bodhisattva, one is still subject to suffering and positive and negative karma. O. These Buddhas and bodhisattvas act as deity-like figures for practicing buddhists. These figures are what all buddhists aspire to become, and many draw inspiration from them. Some Buddhas and bodhisattvas are portrayed as deities, while others are living enlightened beings who have consciously decided to delay passage to nirvana to help others attain their enlightenment. The original Buddha, is the greatest of these deities but is not worshipped. Instead he inspires all those who practice to do as he had once done. Since buddhists do not believe in a god that created the universe and the world, there seems to no fear in angering this higher being. Instead the focus is to be the most useful member of society as a whole, while seeking enlightenment. T.
The third major practice is Vajrayana Buddhism, better known as Tibetan Buddhism is probably the most well known form of Buddhism. As with Mahayana Buddhism, the goal with Vajrayana is to attain enlightenment and “Buddhahood” in a single lifetime (religionfacts). This is achieved through meditation and placing the compassion for all living things over all else, just as in Mahayana. Similar to Theravada, enlightenment is only achieved through strict dedication and practice, usually taking place in a monastery. Just as with Mahayana Buddhism, Tibetan buddhist believe in the same deities. The difference between the two being that to Tibetan buddhists these deities help buddhists along their path to enlightenment. Each deity teaches a particular lesson to help them extinguish material desires, or aid in the healing of sicknesses. These beliefs make up Vajrayana Buddhism’s unique and beautiful rituals and ceremonies, as well as the painting and symbols that are frequented in it’s temples. In this practice there is also a spiritual leader appointed to the practice. It is believed that these chosen leaders are reincarnations of former Buddhas who have come back to show their people the way to enlightenment. This leader is called the “Dalai Lama,” who is seen as a “God-King” (buddhism.about.com) to those who follow it’s teachings. .
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hi, your answer is
The Ushnisha, or the crown of hair, is the three dimensional oval at the top of the head of the Buddha. Ushnisha is one of the most unique features of Buddhist art and Buddhist iconography. The ushnishaprotuberance is not to be mistaken for the topknot Prince Siddhartha cut off upon leaving the city of Lumbini and crossing the river. The topknot is usually only worn by the royal family of the Hindu kingdoms. Once the prince cut it off, it is believed that he renounced his royal heritage.
The original function of the ushnisha was probably intended to symbolize a crown on the top of the head of the Buddha.
The Origins of Ushnisha
While the ushnisha has been ever present and an important feature of many statues and images of the Buddha, it is not clear whether the Buddha actually had an ushnisha on the top of his head or not. There are various textual evidences which clearly state the Buddhahaving a completely shaved head. In one textual account, for example, a brief account of a hunter who happened to stumble upon the Buddha in the forest. When he saw the former prince sitting in the middle of the forest, the hunter saw a fully bald head of the Buddha and took it as a bad omen and gave up his hunting for the day. Similarly, when he first saw the Buddha, in his monk's robes, the hunter was convinced that the ascetic was a brahmana. However, after a close inspection, he saw this "brahmana" missing the usual shikha, or a tuft of hair on the back of the head, that the brahmanas usually have. These textual evidences, therefore makes it debatable whether the Buddha had an ushnisha or not.
Use of the Ushnisha
The earliest depictions of the ushnisha in the iconography of the Gandhara period were as a crown. The ushnisha on the top of the Buddha's head is the gathering of his wavy and voluminous hair into a chignon. Later, the style and meaning of the ushnisha has undergone various changes. Later, the South Asian depictions of the Buddha have the ushnisha with more schematic appearance. The ushnisha is depicted as an infinitely complex combination of small curls. Though some Buddha Heads have the ushnisha resembling as more of a protuberance coming directly from the skull than a gathering of hair, the evolution of the ushnisha in South East Asian depictions have the chignon replaced completely by either a flame or a lotus flower. Also, the ushnisha is decorated by various metal ornaments in the Buddha heads from this region. One of the main reasons for this change may be, rather than symbolizing the crown of the royal family, the ushnisha is far better interpreted as symbolizing the spiritual power of the Buddha's enlightenment.
Therefore, we can clearly understand that the ushnisha has been a long and evolving presence in various Buddhist artifacts, such as Buddha statues, Buddha heads and other images of Buddha. And the ultimate purpose is necessarily not to depict the physical feature of the historical Buddha, the Shakyamuni, but to depict or represent the special status related to the spiritual power, the knowledge and the religious ideals preached by the Buddha.
hope it clears your doubt
The Ushnisha, or the crown of hair, is the three dimensional oval at the top of the head of the Buddha. Ushnisha is one of the most unique features of Buddhist art and Buddhist iconography. The ushnishaprotuberance is not to be mistaken for the topknot Prince Siddhartha cut off upon leaving the city of Lumbini and crossing the river. The topknot is usually only worn by the royal family of the Hindu kingdoms. Once the prince cut it off, it is believed that he renounced his royal heritage.
The original function of the ushnisha was probably intended to symbolize a crown on the top of the head of the Buddha.
The Origins of Ushnisha
While the ushnisha has been ever present and an important feature of many statues and images of the Buddha, it is not clear whether the Buddha actually had an ushnisha on the top of his head or not. There are various textual evidences which clearly state the Buddhahaving a completely shaved head. In one textual account, for example, a brief account of a hunter who happened to stumble upon the Buddha in the forest. When he saw the former prince sitting in the middle of the forest, the hunter saw a fully bald head of the Buddha and took it as a bad omen and gave up his hunting for the day. Similarly, when he first saw the Buddha, in his monk's robes, the hunter was convinced that the ascetic was a brahmana. However, after a close inspection, he saw this "brahmana" missing the usual shikha, or a tuft of hair on the back of the head, that the brahmanas usually have. These textual evidences, therefore makes it debatable whether the Buddha had an ushnisha or not.
Use of the Ushnisha
The earliest depictions of the ushnisha in the iconography of the Gandhara period were as a crown. The ushnisha on the top of the Buddha's head is the gathering of his wavy and voluminous hair into a chignon. Later, the style and meaning of the ushnisha has undergone various changes. Later, the South Asian depictions of the Buddha have the ushnisha with more schematic appearance. The ushnisha is depicted as an infinitely complex combination of small curls. Though some Buddha Heads have the ushnisha resembling as more of a protuberance coming directly from the skull than a gathering of hair, the evolution of the ushnisha in South East Asian depictions have the chignon replaced completely by either a flame or a lotus flower. Also, the ushnisha is decorated by various metal ornaments in the Buddha heads from this region. One of the main reasons for this change may be, rather than symbolizing the crown of the royal family, the ushnisha is far better interpreted as symbolizing the spiritual power of the Buddha's enlightenment.
Therefore, we can clearly understand that the ushnisha has been a long and evolving presence in various Buddhist artifacts, such as Buddha statues, Buddha heads and other images of Buddha. And the ultimate purpose is necessarily not to depict the physical feature of the historical Buddha, the Shakyamuni, but to depict or represent the special status related to the spiritual power, the knowledge and the religious ideals preached by the Buddha.
hope it clears your doubt
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