Buddhist symbolism is the use of symbols (Sanskrit: pratīka) to represent certain aspects of the Buddha's Dharma (teaching). Early Buddhist symbols which remain important today include the Dharma wheel, the Indian lotus, the three jewels and the Bodhi tree.
Buddhism symbolism is intended to represent the key values of the Buddhist faith. The popularity of certain symbols has grown and changed over time as a result of progression in the followers ideologies. Research has shown that the aesthetic perception of the Buddhist gesture symbol positively influenced perceived happiness and life satisfaction.
Anthropomorphic symbolism depicting the Buddha (as well as other figures) became very popular around the first century CE with the arts of Mathura and the Greco-Buddhist art of Gandhara. New symbols continued to develop into the medieval period, with Vajrayana Buddhism adopting further symbols such as the stylized double vajra. In the modern era, new symbols like the Buddhist flag were also adopted.
Many
symbols are depicted in early Buddhist art. Many of these are ancient, pre-Buddhist and pan-Indian symbols of auspiciousness (mangala). According to Karlsson, Buddhists adopted these signs because "they were meaningful, important and well-known to the majority of the people in India." They also may have had apotropaic uses, and thus they "must have been a way for Buddhists to protect themselves, but also a way of popularizing and strengthening the Buddhist movement."
At its founding in 1952, the World Fellowship of Buddhists adopted two symbols to represent Buddhism. These were a traditional eight-spoked Dharma wheel and the five-colored flag.
The earliest Buddhist art is from the Mauryan era (322 BCE – 184 BCE), there is little archeological evidence for pre-Mauryan period symbolism. Early Buddhist art (circa 2nd century BCE to 2nd century CE) is commonly (but not exclusively) aniconic (i.e. lacking an anthropomorphic image), and instead used various symbols to depict the Buddha.
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Buddha's footprints (Sanskrit: ) are Buddhist icons shaped like an imprint of Gautama Buddha's foot or both feet. There are two forms: natural, as found in stone or rock, and those made artificially. Many of the "natural" ones are acknowledged not to be genuine footprints of the Buddha, but rather replicas or representations of them, which can be considered cetiya (Buddhist relics) and also an early aniconic and symbolic representation of the Buddha. Footprints of the Buddha abound throughout Asia, dating from various periods.
The Buddhist traditions have created and maintained a vast body of mythological literature. The central myth of Buddhism is the life of the Buddha. This is told in relatively realistic terms in the earliest texts, and was soon elaborated into a complex literary mythology. The chief motif of this story, and the most distinctive feature of Buddhist myth, is the Buddha's renunciation: leaving his home and family for a spiritual quest.
Śāriputra (शारिपुत्र; Tibetan: ཤཱ་རིའི་བུ་, Pali: Sāriputta, lit. "the son of Śāri", born Upatiṣya, Pali: Upatissa) was one of the top disciples of the Buddha. He is considered the first of the Buddha's two chief male disciples, together with Maudgalyāyana (Pali: Moggallāna). Śāriputra had a key leadership role in the ministry of the Buddha and is considered in many Buddhist schools to have been important in the development of the Buddhist Abhidharma.