BAQ111_History-I(English)

Teachings and Life of Mahavir Jain 145 6. Belief in the Existence of Soul: Jainism believes in the existence of soul. According to it, the soul is immortal. It is powerful, but evil actions reduce its power. The soul has knowledge and it experiences happiness and sorrow. Although it lives in the body, yet it is different from the body. 7. No faith in castes: The followers of Jainism does not have any faith in castes. To them all men are equal. 8. Disbelief in Yajna and sacrifice: The followers of Jainism are against the Yajna, sacrifice and such rituals. Mahavir Swami asked his disciples to abstain from animal sacrifice. 9. Belief in the theory of Karma: The followers of Jainism believe in the theory of Karma. They believe that out ‘Karmas’ govern our life. Our actions accumulate in our soul. The soul should be free from the karmas, otherwise deliverance is not possible. 10. Re-birth: Jainism believes in the theory of re-birth. According to them, karmas and life go hand in hand. Good actions make us eligible for good lives and bad actions for bad lives. 11. Mokshya: According to Jainism, to get the soul free from our actions is ‘Mokshya’. The soul gets deliverance as soon as it is free from the Karma. Then man does not fall into any life. Moksha can be found only in human life. So, the aim of life should be to get ‘Mokshya’. 12. Emphasis on morality: Vardhman Mahavir preached his followers to lead a pious and noble life. They should keep themselves away from anger, greed, jealousy theft, criticism and immoral acts. 6.5 Rise and Spread of Jainism Jainism rejected Brahminical and Vedic rituals. So it gradually came to gain acceptance by ever-increasing number of people. In course of time it spread in every nook and corner of India. Following are the reasons for its rise and spread. CU IDOL SELF LEARNING MATERIAL (SLM)

146 History-I Use of Simple Language Mahavir religious message was in simple language. His religion was spread through the language of the masses like Magadhi, Prakrit and colloqual languages. The masses were drawn to it as it was in the language they spoke and understood better. Acceptance by the masses soon led it to its spread throughout India. Simple Doctrine Secondly, Vardhaman Mahavir Jainism came to the masses as a welcome relief. They were already fed up with the highly complex Vedic rites and rituals. Jainism was simple. Unlike the Vedic religion. The people found it easy to understand and accept. Non-violence and other practical moralities that Jainism advocated attracted the people to it. A comparatively easier way to liberation was its edge over the Vedic religion and thereby it came to gain wider adherence. Personality of Mahavir The strong and impressive personality of Mahavir was another factor in this regard. His simple way of living and impressive manner of conversation and pious admonitions drew the masses to him. A rejection of the highly complex Vedic rites and rituals and a de-recognition of God came as a relief to the masses. A prince by birth leading the life of a spiritual recluse drew to him wider popularity, sympathy, support and acceptance. The spread of Jainism was, thus a resounding success. Patronage of Rulers Fourthly, the Kshatriya kings and princes. already unhappy with the increasing influence of the Brahmins in the society, came to accept Jainism and patronise it as it was anti-Brahminical and sponsored by an ex-prince. The mighty king of Magadha, Ajatasatru and his successor Udayin patronised Jainism. Prof. N. N. Ghosh contends that the Nanda dynasty might also have patronised Jainism during that time. With Chandragupta Maurya’s patronage, Jainism spread rapidly and extensively. Emperor Kharavela of Kalinga also played a key role in spreading Jainism during the 1st century B. C. In course of time, the Southern dynasties like the Chalukya, Rashtrakuta, Gangas etc patronised Jainism. Jainism retained its credibility during the Mughal rule. Hiravijaya Suri and Bhanuchandra Upadhayaya were its exponents who were invited by CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahavir Jain 147 Emperor Akbar to the Ibadatkhana at Fatehpur Sikri to put forward the substance of Jaina spirituality. Thus, royal patronage went a long way in spreading Jainism. Role of Jaina Monks Fifthly, the role of the Jaina monks and mendicants was unique for the spread of Jainism. Mendicants directly indoctrinated by Mahavir went to spread Jainism in every nook and corner of India. Jaina saint Bhadrabahu was instrumental in the spread of Jainism in south India during 4th century BC. He had taken Emperor Chandragupta Maurya to Sravanvelgola in South, where the latter breathed his last. The traders and businessmen too invariably accepted Jainism. The Jaina assembly at Pataliputra, convened after Bhadrabahu's departure for the South, compiled the teachings of Mahavir in to twelve ‘Angas’. Another such assembly was convened in 512 BC. at Vallabhi (in Gujrat) under the chairmanship of Nagarjuna. It codified all principles and Agamas' of Jainism into Anga, Upanga, Mula and Sutra. The Jaina saints, spread Jainism from their seats which led its spread throughout India. One such centre was the cave-complex of Udayagiri in Bhubaneswar. Role of Jain Writers Lastly, the facile pen of the Jaina writers contributed greatly to endear Jainism to the masses. Authors like Hemachandra, Haribhadra, Somadeva, Gunabhadra and Ravikirti wrote extensively on the principles of Jainism. Their fiery writing warmed the hearts of the people with its religious heat and spiritual radiance. These causes were responsible for the spread of Jainism among the masses. The harvest was bumper and remarkable. After Mahavir's death, Gautama Indrabhuti became the spiritual leader of the Jainas for twelve years. The next was Sudharman, the only other Gandhara (leader of a group, gana of pupils), out of the original eleven, who survived Mahavir. After holding office for twelve years Sudharman was followed by his pupil Jambuswami who led the community for twenty-four years. He was the last of the Kevalins for the six leaders who followed him came to be known as Srutakevalins. Though lacking the omniscience of the Kevalins, they had complete knowledge of the scriptures. Prabhava, who succeeded Jambuswami, could not find any Jaina saint worthy of CU IDOL SELF LEARNING MATERIAL (SLM)

148 History-I succeeding him and therefore, converted Sayambhava, a staunch Brahmana to Jainism. Sayambhava became the leader of the Jainas in 397 BC. and was followed by Yashobhadra who died in 319 BC. The next two theras were Sambhutavijaya and Bhadrabahu, the author of the Kalpa Sutra. Sambhutavijaya is said to have died in the same year in which Chandragupta Maurya ascended the throne. Bhadrabahu was a great scholar and was known to possess knowledge of the 14 Purvas, i.e. the texts of the old Jaina scriptures which Mahavir himself had taught to his followers. His pontificate is memorable for events that eventually led to the crystallization of the division of the Jainas into two sections, the Svetambaras (white-robed) and the Digambaras (Skyclad, naked). A serious famine lasting for 12 years at the end of Chandragupta's reign. It led to a great exodus of the Jainas including the Maurya emperor, Chandragupta. Bhadrabahu, who led the migration, insisted on the retention of the rule of nudity which Mahavir had established. Sthulabhadra, a disciple of Sambhutavijaya, who remained in Magadha along with many Jainas, modified some rules of conduct and allowed his followers to wear white garments. Jainism was originally confined to the kingdoms of Kosala, Videha, Magadha, and Anga. The Kalinga caves on the Udayagiri and Khandagiri hills bear eloquent testimony to the existence of Jain faith in the second century BC. in Odisha. Asoka’s grandson, Samprati, said to have been converted to Jainism by Suhastin, helped in the propagation of that religion as Asoka had done in the case of Buddhism. He sent missionaries to Afghanistan, the Andhra and the Tamil countries. Ujjain and Mathura became the strongholds of Jainism. The numerous inscriptions belonging to the first two centuries of the Christian era found at Mathura show the firm hold which Jainism had acquired at Mathura and its neighbourhood. Dwaraka was the birth place as well as the main centre of the missionary activities of Arishtanemi, the twenty-second Jaina Tirthankara. In later times the Svetambara sect was very popular in Kathiawar, Gujarat, and parts of Rajasthan while the Digambaras were dominant in the central part of the Deccan, modern Mysore and South Hyderabad. Some of the Sravana Belgola inscriptions contain references to the Jaina hierarchy and succession of Jaina teachers in South India. The Chalukyan ruler, Kumarapala, who ruled Gujarat and Kathiawar in the twelfth century, was an ardent advocate of the Svetambra school of Jainism. He instituted a reformation of the CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahavir Jain 149 creed under the leadership of a great Jaina scholar, Hemachandra. But the sect lost much of its influence soon after his death. In the South, the Digambaras who had enjoyed liberal royal patronage in the early medieval period lost much of their influence owing to the rise of Saivism and Vaishnavism. Jainism is fundamentally atheistic. While not denying the existence of gods, it relegates them into the background in its scheme of cosmos. There is no God necessary for creation or destruction. Gods are only embodied souls like men and animals. The liberated souls are above the gods as they are never born again. Devotion or bhakti has no place in the Jaina religion. Self- realization is the high road to freedom and meditation ennobles the soul. The Universe is eternal and divided into an infinite number of cycles, each consisting of a period of improvement (utsarpini) and another of decline (avasarpini). The whole universe functions through Jiva and Ajiva. The Jiva is the enjoyer and Ajiva is enjoyed. Ajiva is divided into two main classes, one without form (Rupa), like Dharma, Adharma, Space (Okasa), Time (Kala), and the other with form (Rupa), as Pudgala or matter. The link of union between the Jiva and the Ajiva is Karma. According to Jainas Karma is of material nature. In Jainism, the Karma functions automatically. One is responsible for one’s thoughts, words, and acts: these attract a sort of matter into ones soul which has its consequences, good or bad. No one, not even God, can intervene in this routine. This is something very characteristic of Jainism. The Jainas argue that everything in: the world except soul and space is produced from matter or Pudgala, the latter being the physical basis of the world. Samara is nothing but the enslavement of Jiva in the matter. Jiva and Pudgala are two Sakriya dravyas or efficient causes, which move from place to place. Dharma and Adharma conditions movements, but are neither direct causes nor injured conditions of change and are therefore called Sakriya/niskriya dravyas. The production, fruition, and annihilation of Karma along with Jiva and Ajiva are the principles of Jainism. The soul, owing to its being in possession of passion, assimilates matter which is fit to form Karmas. This is Bandha, Bondage. Moksha can only be attained by tearing asunder the jiva from ajiva and by shedding of Karma. The annihilation (Nirjara) of Karma comes about through penance and the prevention (Samvara) of the influx (Asrava) of alien matter into the Soul and the latter’s bondage (Bandha) is CU IDOL SELF LEARNING MATERIAL (SLM)

150 History-I ensured by carefully disciplined conduct. The path that leads to it consists of the holy trinity of Right belief, Right knowledge, and Perfect conduct. To attain Nirvana a man must abandon all travails, including his clothes. Virtue consists in the fivefold conduct of one who has faith and knowledge. (1) Innocence or Ahimsa (Non-violence) (2) Charity and Speaking the truth (3) honorable conduct such as not stealing (4) Chastity in word, thought and deed and (5) Renunciation of all mundane interests. The chief feature of Jainism is its scrupulous adherence to Ahimsa or respect for abstinence from everything that has life. Patience according to the Jainas is the greatest virtue and pleasures a source of sin. Meditation is enjoined as it enables us to acquire the strength of mind. Nirvana or deliverance is not the annihilation of the Soul, but its entry into a blessedness that has no end. The chastening an individual’s mind, his journey through the world and his final deliverance are the main themes of Jaina’s religious thought. The innate quality of man is emphasized when the Jainas asserts that Man is the measure of all things. To spurn pleasure, to eschew bodily comfort, and to resist the lure of the flesh is a difficult task for any man. The obfuscation of the Soul is compared to the gradual clouding of a bright oily surface by specks of dust. The Soul is never completely separated from matter until its final release. When the Karmic body is shuffled off, he reaches the home of his spirit. The distinctive doctrine of Jaina logic is known as Syadvada or the Saptabangi or the seven forms of predication about Reality. Every proposition gives us only a perhaps, a ‘maybe or’ an Syad. There is nothing indisputable or certain in the endless complexity of things. There are seven different ways of stating of a thing (1) is (2) is not, (3) is and is not, (4) is unpredictable, (5) is and is unpredictable, (6) is not and is unpredictable and (7) is, is not and is unpredictable. This doctrine insists on the correlativity of affirmation and negation. All things are existent and non- existent. Jainism makes the principle that truth is relative to our stand-points, a basic or fundamental concept. Knowledge according to the Jainas, is not to be pursued for its own sake but for the sake of liberation. The Jainas follow the maxim: Do not live to know, but know to live. Knowledge is in the soul and perfect knowledge is free from doubt (Samsaya) perversity (viinoha) and indefiniteness (vibhrama). The Jainas believe that the innate nature of Soul, is one of perfection which can be manifested when the hindrances are removed. CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahavir Jain 151 There are striking resemblances in the doctrines of Jainism and Buddhism. It has been argued that the two systems are one and that Jainism is only an offshoot of Buddhism. Both religions were patronized by the Maurya rulers. Both Mahavir and Gautama Buddha were of royal birth and were almost contemporary. Both denied the authenticity of the Vedas and ignored the idea of God. To both, life is a calamity to be avoided at all costs. They glorify poverty; purity, and peace. The remarkable resemblance between Jainism and Buddhism, in their ethical aspects, is due to the leavening influence of Brahminism on these two religions. But on a closer examination, a marked divergence between the two systems in essential points may be discovered. The Jaina theories of the Soul and knowledg are quite different from those of Buddhism. The moral code of Jainism is far more rigorous than that of the Buddhists. Jainism advocates grim ideal of asceticism i.e. nakedness, self-torture, and death by starvation as the surest means of attaining Nirvana. It approves of suicide, a fact repudiated by Buddhism. Buddhism, on the other hand, inculcates a Middle Path—a simple life free from self-torture on the one hand, and luxury and self-indulgence on the other. Jainism has not completely drifted away from Hinduism and employs Brahmanas, as domestic chaplains for the performance of birth and death ceremonies and even for temple worship. The Jainas are not opposed to the caste system which they in principle, relate to one's conduct. 'By one's actions, one becomes a Brahmana, or Kshatriya, or a Vaisya, or a Sudra'. Jainism has made the laity an integral part of the community whereas in Buddhism the laity has no significant role. The Buddhists relied mainly on the Sangha— the main instrument of their missionary activity. \"Brahmanas, Jainas, and Buddhists all alike aim at the attainment of perfect knowledge; but the Brahmana, by his Gayatri prayer, acknowledges his dependence on a Supreme Being as the source of all enlightenment; while the formulas of the Jainas and the Buddhists are simply expressive of their belief in the divinity of humanity—the efficacy of human example, and the power of unassisted human effort.\"' It has been suggested that Jainism survived in India, whereas Buddhism perished in the land of its origin and acquired, new life in foreign lands. At one time Jainism supported the cult of Stupas and the Tirthankaras were worshipped in temples in the form of icons. CU IDOL SELF LEARNING MATERIAL (SLM)

152 History-I 6.6 Effects of Jainism on Indian Life Every religion is based on some principles which impresses the individuals as well as the society. The Jainism also impressed every sphere of Indian life. Its impact was felt on various fields as described below. 1. Weakened Caste System: The Jainism weakened the bonds of castes. It promoted a feeling of brotherhood in the society. 2. Spirit of Social Service: The Jainism taught us a lesson of social service. The Jainas set up various institutions for the welfare of the people. This not only did give relief to the people, rather other religions also initiated this spirit. 3. Reforms in Hinduism: Many reforms were made in Hinduism due to the advancement of Jainism. The followers of Jainism strongly criticized the evils of Hinduism. The principles of Jainism were very simple. People liked them. The Brahmans also stopped animal sacrifice and other rituals. The Vedic religion also became simple. 4. Non-violence: Today Hinduism also considers Ahimsa to be a great principle. The credit of this goes to Jainism. The Jain a preachers upheld the principle of Ahimsa first of all. The Hindus also look it from Jainism. 5. Peaceful Atmosphere: Due to the non-violent principle of Jainism people became peace-loving. Those kings who followed this religion, stopped wars. An atmosphere of peace was established in the country. 6. Development in Indian Art: The Indian art also developed on account of Jainas who set up beautiful temples in memory of their ‘Tirthankars’. These temples were famous for their gates and idols. The Jaina temple of Dilwara is a brilliant example of magnificent Jaina art. The Jaina idols of Karnataka also are splendid. The Jaina temple of Mount Abu, the caves of Ellora and the Temple of Khajuraho are also beautiful specimens of Jaina art. 7. Development of Literature: The followers of Jainism popularized the local languages. Most of their literature was written in local languages. They made considerable contribution to the Kannada, Hindi, Gujarati and Marathi languages. CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahavir Jain 153 6.7 Causes of Unpopularity of Jainism in India 1. Hard Penance: Jainism enjoined hard penance upon its followers. According to it people should undergo hard penance by keeping hungry and thirsty for days together. Ordinary people could not do it. So, the religion lost its popularity. 2. Indifferent to Propaganda: The followers of Jainism did not take steps to propagate the religion. Even Mahavir was silent about the issue of propagation of the religion. No, ‘Sangha’ was set up by the Jainas. The religion remained unknown to many on account of the lack of propaganda. 3. Hard Principles: The principle of non-violence of Jainism was very rigid. It is a sin to kill even a germ. The Jaina monks wandered barefooted with a bandage around their mouth and feet. But it was very difficult for the common people to do so. 4. Lack of Imperial Help: After the death of Ajatasatru and Bimbisara, Jainism could not get imperial help. The followers of Jainism remained poor. They could not propagate their religion. 5. Popularity of Buddhism: Buddhism and Jainism rose at once. But Buddhism spread with a great vigour. Its principles were simpler than the principles of Jainism. People began to adopt Buddhism and started abandoning Jainism. 6. Hard Terms of Entry: Mahavir did not believe in castes. In his life time the doors of the religion were open to all. But after his death, his followers closed the entry of Shudras into Jainism. 7. Evils of the Religion: The principles of Jainism were very simple in the beginning. Those who were oppressed by the Vedic religion accepted it easily. But some evils crept into this religion too. This was the cause for its unpopularity. CU IDOL SELF LEARNING MATERIAL (SLM)

154 History-I 6.8 Contributions of Jainism to Indian Culture Jainism was the harbinger of change in the religious set-up of India. It also enriched Indian culture in many aspects. The following is a brief discussion of these aspects. Regional Language and Literature Mahavir preached in Ardha-Magadhi language. It could be easily understood by people knowing ‘Magadhi’ and ‘Souraseni’ languages. At the beginning, these two languages were extremely popular. Later on, the Jaina books came to be written in Prakrit language. Virtually, therefore, Jaina literature enriched the vernacular and regional languages. The Jaina texts like ‘Anga’, ‘Upanga’, ‘Agama’ and ‘Kalpasutra’ were also written in Sanskrit. These were unique creations in the field of theosophy, philosophy and literature. Jainism, thus, contributed immensely to the enrichment of Indian languages and literature. Influence in Politics In the field of politics, Jainism did yeoman’s service. Its influence helped to reduce enmity and animosity among kings and kingdoms. A mighty emperor like Chandragupta Mauyra was humbled to sobriety. The powerful and indomitable imperialist and the pride of Kalinga Emperor Kharavela was made into a kind, tolerant and temperate ruler under the spell of Jainism. Examples like these are many. The kings and courtiers who came under the spell of Jainism were tempered down to positions of sobriety, kindness and tolerance. Principle of Non-violence Mahavir was the pioneer of non-violence. He raised his voice against the complex rites and intricate rituals of the Vedic religion. Kindness to animals was his prominent teaching. He taught that all objects, whether animate or inanimate, had souls and that one ought not hurt others. His concept of non-violence as the supreme religion came, in course of time., to profoundly influence leaders and reformers inside India and outside. Creation of Healthy Jainism also helped to social life develop a congenial and healthy social life. Later Vedic society was based on caste. People of higher castes exploited the lower castes. Jainism put an end CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahavir Jain 155 of to this system. Jainism did not believe in caste system and treated people of all castes equally. Its followers, irrespective of the caste to which they belonged in the past, regarded each other as fellow brothers and sisters. The society now came to be built on the principle of equality. Rise of Trading Community At the beginning, Jainism became very popular among traders and businessmen. They came to be bound by a spirit of camaraderie and brotherhood. This led to the formation of business ‘guild’. The guilds helped in smoothly managing the business. With increasing social recognition and status, the guilds men came closer to the ruling class. Thus, Jainism helped to promote the social status of traders and businessmen. Checked Future Conversion The common man was entangled in the web of Vedic religion. He was suffering, his patience was taxed, and life was unbearable for him. Jainism gave him a respite. It liberated him from caste and social exploitation and came as a welcome relief. Had it not been so and had Brahminism continued to suffocate the non-Brahmins, they would have turned to Islam1 and other missionary religions. Jainism wisened the orthodox Hindus and opened the path of reformers to simplify Hinduism from time to time. Charitable Institutions Jainism gave an incentive to the people to be generous and helping. The royal patrons of Jainism carved out caves in the mountains for the use of Jaina mendicants (like Kharavela and Udayagiri caves) and made provisions for their food and clothing. In course of time others followed it. As a result of popular support. Many charitable institutions came up. Social welfare became a new motivating factor for people in general. Development of Art and Architecture Jain art and sculpture also embellished Indian art. Initially the stupa and caves and later the carvings of images of the Jaina Tirthankaras became significant Jaina art and sculpture developed further with royal patronage. Exquisite Jaina images are found in Mathura, Bundelkhand and 1. Islam Judaism and Chritianity were not religion that were indigenous to Indian subcontinent and came much later to India think about that! CU IDOL SELF LEARNING MATERIAL (SLM)

156 History-I northern Madhya Pradesh. The image of Bahubali in Sravanvelgola of Karnataka, popularly known as Gomatesvara, is a living testimony to the richness of Jain sculpture. Equally unique in their artistic content is the cave art of Udayagiri in Bhubaneswar, Madhya Pradesh, Ellora in Maharastra. The Parsvanath hill, Pavapuri and Rajgir in Bihar: Girnar and Palitana in Kathiawad; Dilwara atop Mount Abu in Rajasthan and Khandagiri and Udayagiri in Orissa are famous Jaina religious centres. The exquisitely decorative art of the Dilwara Jaina temple still inspires awe and wonder throughout the world. Conclusion Mahavir’s Jainism raised the first protestant voice against Brahminism. It thus, came as a religious revolution against Brahminical monopoly of Hinduism. His life of sacrifice, his simplicity and his pleasing sermons endeared Mahavir to the masses. Jainism spread by leaps and bounds through royal patronage. After the death of Mahavir, the Jains were divided into two factions, i.e., ‘Digambara’ and ‘Swetambara’. The schism jolted Jainism. Jainism has left its imprint on the art, architecture and sculpture of India. In spite of losing its momentum of popularity from time to time, it has survived through centuries till date. This comprises and summarizes the uniqueness of Jainism. There were 24 Tirthankar in Jain tradition. The first amongst than was Rishabhnath, in 23rd Tirthankar was Parshvanath and Mahavir Jain was the 24th Tirthankar (The last of the servers). Teachings of Mahavir included Three Jewels (Triratna), five vows (Ahimsa, Satya, Astya, Aparigraha, Brahmacharya). He also postulated a theory of living being, and life of the of non- living. He defined karmic body and soul and gave suggessions for the liberalition of the soul. He gave the theory of action in non-violeme. Spread of Jainism was possible due to: (i) its simplicity (ii) Personality of Mahavir (iii) Patronage of the royal houses (Ajatshatru, Udayi, the Nandas, Kharavela) (iv) Contribution of Jaina monks and Jain philosophers. CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahavir Jain 157 It was not adaptable and people abondend it because of (1) Its strict adherence to non-violence (2) Its penance to death than life (3) Lack of royal patronage at the later stages. 6.9 Jaina Canonical Literature According to tradition the original doctrines taught by Mahavir were contained in fourteen old texts styled Purvas. Towards the close of the fourth century BC, Sthulabhadra convened a great council at Pataliputra and reconstructed the Jaina canon in twelve Angas or Sections, superseding the fourteen Purvas. These canons were accepted only by the Svetambaras. The Digambars claimed that the old canons were hopelessly lost. The existing texts were finally settled and reduced to writing at a council at Valabhi in the fifth century AD By this time the twelfth Anga had been lost to oblivion, while new additions had been made in the form of the Upangas or minor sections and various lesser works. The sacred literature of the Jaina canon is written in a form of Prakrit called Ardha-Magadhi and may be grouped as follows:  The twelve Angas  The twelve Upangas  The ten Prakirnas  The six Chhedasutras  The four Mulasutras  Miscellaneous texts.  Among the twelve Angas, Ayaramga-sutta (Acharanga sutra) and Bhagarati sutra are the most important. While the former deals with the code of conduct which a Jaina monk was required to follow, the latter expounds in a comprehensive manner the Jaina doctrines and refers to legends about Mahavir and his predecessors with an interesting account of Gosala Makkhaliputta, the founder of the Ajivika sect. CU IDOL SELF LEARNING MATERIAL (SLM)

158 History-I  The twelve Upangas are mostly insipid, dogmatic and mythological in character. The second Bayapasenaijia shows some literary merit as it narrates a dialogue between the, Jaina monk Kesi and a King Paesi (probably Prasenajit of Kosala). Astronomy, geography, and cosmology form the subject matter of the fifth, sixth and seventh Upangas.  The ten Prakirnas (scattered) written in verse deal with various doctrinal matters.  The six Chhedasutras highlight, with numerous illustrations from legends, the disciplinary rules for monks and nuns. The best known work is the Kalpa Sutra attributed to Bhadrabahu which describes the lives of the Jainas with special emphasis on Mahavir, the various Jaina schools and the rules to be observed by the monks. But the principal treatise on the rules of conduct of the Jaina monks and nuns is another Kalpasutra which forms the fifth Chhedasutra.  The four Mulasutras form the kernel of the Jaina texts.  Among the separate canonical texts, mention may be made of Nandisutra (Nandisutra) and Anuyogadara (Anuyogadvara) a sort of encyclopedic texts containing accounts of the different branches of knowledge of Jaina canon. The Jainas have vast non-canonical literature in the form of commentaries, Kavyas, lyrics, etc. Haribhadra, one of the most famous commentators who flourished in the second half of the ninth century A.D., is reputed to have composed 1444 works. Santisuri, Devendragani and Abhayadeva were other commentators who lived in the 11th century AD. The Jainas possess an extensive poetic literature, called Charitras and Prabandhas, which are mostly didactic in character. Among the celebrities Hemachandra was a veritable genius whose knowledge embraced grammar, lexicography, poetic metrics and philosophy. Having spent most of his life at the capital of Gujarat under the patronage of the Chaulukya king Jayasimha Siddharaja (1094- 1143 AD) and his successor Kunmarapala (1143-1171 AD), Hemachandra wrote his monumental work Trishashtisalaka-purusha-charita (lives of 63 men), is regarded as the epic literature of the Jainas. But from the point of view of literary history, the more valuable is the appendix to this book, Parisishta-parvan the biography of the earliest teachers of Jainism. There are semi-historical works like Prabandha-Chintamani of Merutunga (1306 AD) and Parbandhakosa of Rajasekhara CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahavir Jain 159 (1349 AD). Jinasena's Harivamsa-purana (783 AD), Haribhadra's Samaraichchakaha and Siddharshi's (906 A.D.) Upamiti-bhava-prapancha-katha may also be mentioned. Among the few other writers who are held in high esteem by the Jainas, Umasvati or Umasvamin, Amitagati and Chamunda-Maharaja are the most important. Umasvati who flourished in the 7th century AD contributed no less than 500 works; but his Tattvarthadhi-gams-sutra which deals with cosmology, metaphysics and ethics, is looked upon as authoritative work both by the Digambaras and Svetambaras. 6.10 Let’s Sum Up Thus, the sixth century BC witnessed a period of religious reform movements in India. The teaching of Mahavir showed the path of salvation to the suffering humanity for a better and a noble life. Though, Jainism neither became the dominant religion in India nor spread abroad, yet, it has ever remained a powerful sect in India. 6.11 Summary  The sixth century BC witnessed an epoch-making era and brilliant milestone in the history of religious reformation in the world.  During this century revolts were organised against the religious dogmas and superstitions, standardisation of social patterns, the ritualistic form of religion, the absolute power of the priest craft and the deadweight of a dead culture.  There were many factors responsible for the rise of Jainism and Buddhism in India.  The origin of Jainism is shrouded in mystery. According to Jain traditions this religion is as old as the Vedic religion. In support of their contention they point out that there are references about Rishabha and Arishtanemi, two of the Jain Tirthankaras, in the Vedic literature.  Parsvanath and Mahavir were the twenty-third and twenty-fourth Tirthankaras. It may be noted that according to the Jainas the teachings of Jainism are the outcome of preachings of twenty-four Tirthankaras or prophets. CU IDOL SELF LEARNING MATERIAL (SLM)

160 History-I  Parsavanath was a Kshatriya prince. He was the son of Asvasena, the ruler of Banaras. After spending his life as a householder for thirty years he became an ascetic and took to penance. He insisted on four things (i) non-injury (Ahimsa); (ii) truthfulness; (iii) non- stealing and (iv) non-possession.  Vardhamana was the 24th Tirthankara of Jainism. Later he came to known as Mahavir (Great Hero) or Jina (Conqueror). He was born in the village Kundagrama in the Muzzaffarpur district (Bihar) in a Kshatriya family in 540 BC.  Mahavir was not the founder of any new sect, but a reformer of a well established creed. The teachings of Jaina Tirthankaras are compiled in the twelve Angas. Jainism laid emphasis on five cardinal principles. The Triratna (three Gems) of Jainism are: (1) Right faith, (2) Right Knowledge (3) Right Conduct. 6.12 Key Words/Abbreviations  Jainism: Jainism, traditionally known as Jain Dharma, is an ancient Indian religion. Followers of Jainism are called “Jains”, a word derived from the Sanskrit word Jina referring to the path of victory in crossing over life’s stream of rebirths by destroying karma through an ethical and spiritual life.  Mahavir: Mahavir, also known as Vardhamana, was the twenty-fourth tirthankara in Jainism who revived and reorganized the religion. He was the spiritual successor of 23rd tirthankara Parshvanatha.  Vardhaman: Vardhamana (meaning “prosperous”) was an important Indian religious figure who became the leader of a sect of wanderer ascetics (Sramanas), one of the many sects which existed at that time in India. He is best known as Mahavir, which is not an actual name, but a title that means “Great Victor”.  Anga: Angas are one of the categories of Jain scriptures by the earlier tirthankars. These compilations are, therefore, called as Angas  Upangas: Upangas are explanations to Angas CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahavir Jain 161  Jamali: Jamali According to some Jain traditions (Shwetambara mainly), was the son- in-law and first disciple of Tirthankara Mahavir. 6.13 Learning Activity 1. Trace the origin and development of Jainism in India. ----------------------------------------------------------------------------------------------------------- ----------------------------------------------------------------------------------------------------------- 2. Write a short note on the main teachings of Jainism. ----------------------------------------------------------------------------------------------------------- ----------------------------------------------------------------------------------------------------------- 6.14 Unit End Questions (MCQ and Descriptive) A. Descriptive Types Questions 1. Describe the factors responsible for the rise of Jainism and Buddhism. 2. Write an essay on the life and principles of Mahavir 3. Discuss the Impact of Jainism on Indian society. B. Multiple Choice/Objective Type Questions 1. Mahavir was married to (a) Yashoda (b) Yashodhara (c) Sujata (d) Malati 2. The original name of Mahavir was (a) Gautama (b) Rahul (c) Mahendra (d) Vardhaman 3. Mahavir was born in the year (a) 539 B.C. (b) 540 B.C. (c) 542 B.C. (d) 567 B.C. CU IDOL SELF LEARNING MATERIAL (SLM)

162 History-I 4. Jainism rejected which rituals (b) Brahmanical and Non-vedic (a) Brahmanical and Vedic (d) None of the above (c) Vaishnava Answers 1. (a), 2. (d), 3. (b), 4. (a) 6.15 References References of this unit have been given at the end of the book. CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahatma Buddha 163 UNIT 7 TEACHINGS AND LIFE OF MAHATMA BUDDHA Structure: 7.0 Learning Objectives 7.1 Introduction 7.2 Sources of Buddhism 7.3 Gautama’s Early Life 7.4 Teachings of Buddha 7.5 Spread of Buddhism 7.6 Influence of Buddhism 7.7 Causes Leading to the Rise of Buddhism 7.8 Causes Leading to the Downfall of Buddhism 7.9 Contributions of Buddhism 7.10 Growth of Buddhism 7.11 The Buddhist Literature 7.12 The Buddhist Church 7.13 Let’s Sum Up 7.14 Summary 7.15 Key Words/Abbreviations 7.16 Learning Activity CU IDOL SELF LEARNING MATERIAL (SLM)

164 History-I 7.17 Unit End Questions (MCQ and Descriptive) 7.18 References 7.0 Learning Objectives After studying this unit, you will be able to:  Describe the origin of Buddhism.  Explain the sources of Buddhism.  Analyse the early life of Buddha.  Explain teachings of Buddha.  Explain the impact of Buddhism on Indian culture.  Describe the causes of the decline of Buddhism. 7.1 Introduction It was Buddhism which dealt a heavy blow to Brahminism in 6th century BC. The common people were disgusted with polytheism and a harsh caste system. Gautama Buddha strove to save the millions of people groaning under the yoke of Brahminical monopoly. He preached his doctrines of Buddhism in a more simple and appealing manner than Mahavira. The tortured society accepted it as a soothing balm. People for the first time came to realize that this was the easiest path to attain redemption of soul or to attain salvation. The mystic rhythm of Buddhist sermons roused the masses from ignorance to consciousness. Hundreds of people consecrated themselves at his feet of Buddha and embraced Buddhism. The path from ignorance to light, as shown by Buddha has made him duly famous as ‘The Light of Asia.’ 7.2 Sources of Buddhism Sources: The earliest available source for our reference about Buddha’s preaching’s are the Diggha Nikaya, Majjhima Nikaya, Samyutta Nikaya, Anguttara Nikaya, Khuddaka Nikaya and also a few fragments of their Sanskrit versions discovered in central Asia and Turkestan. CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahatma Buddha 165 7.3 Gautama’s Early Life On the holy full-moon day of the sacred month of Vaishakh, Gautama Buddha was born in the Lumbini gardens of Kapilavastu in Nepal in 576 BC or 566 BC. His father Suddhodana was a Kshatriya ruler of Sakya clan ruling over Kapilavastu. His mother was Mayadevi. As per descriptions in the Buddhist ‘Jataka’, while asleep on her ivory-bed Mayadevi dreamt of a white elephant holding a white lotus, encircling her bed four times and then entering into her Womb. On hearing this from his queen, Suddhodana consulted astrologers who predicted that the son that would be born to them would be a world-famous Emperor or Saint in future. Though the delivery was normal, Gautama lost his mother within a week of his birth. The task of his upbringing was vested to his aunt Mahaprajapati Gautami. He was named Gautama by virtue of his nourishment by aunt Gautami. His other name was Siddhartha. Lumbini gradually became a famous centre of Buddhism. Emperor Asoka went there in course of his ‘expedition of Dharma’ (Dharmayatra). To commemorate this, he set up a pillar-inscription there. It is a holy place of pilgrimage for all Buddhists. Education The text, ‘Lalitavistara’, speaks of Gautam’s education. In the palace, he was given education on a variety of fields. Archery, swordsmanship, horse-riding were also avenues in which he excelled himself with credit during his training. Suddhodhana took all possible steps to groom him as a Kshatriya par excellence. Marriage Surprisingly however, Gautama showed no interest in governance, after completing his education. A perplexed Suddhodana thought of transforming the mind of the indifferent prince by providing for him all grandeur and comforts. Three palaces were built for the prince, with provisions for cushioned bed, choicest dishes, and entertainment galore through dance, music, luxuries and servants. Yet, all these could not divert the mind of the prince away from worldly affairs. Suddhodhana was deeply worried and decided to get his son married so that conjugal bliss and marital bondage may take away his depression. Gautama’s marriage was performed with the exceptionally beautiful Yasodhara (Gopa), daughter of the Sakya noble Dandapani. The pomp CU IDOL SELF LEARNING MATERIAL (SLM)

166 History-I and revelry, the luxurious life and even the echanting beauty of Yasodhara proved too little to satisfy Gautama. He became more pensive, everyday. Four Scenes and Change of Gautama A great change came over the pensive prince through four scenes, he came across in course of his wanderings on his chariot through the lanes of Kapilavastu in the company of his charioteer Chhanna (Chhandak). The first sight was that of an age-worn, skinny and stooped old-man walking very slowly with the support of a stick. Told by Chhanna that this stage of life will come to every living human one day, Gautama became more thoughtful. The second was the sight of a diseased and suffering person. This was a lesson to him that this is a sight which shattered Gautama. It was of a corpse being led to the funeral ground by crying member’s of the bereaved family. His charioteer told him that this is the final stage of life. The realization of the transitory nature of material life made him more detached to worldly things. Finally, he saw a happy sage, who had renounced his home and worldly attachments, wandering in the streets. This sight moved him profoundly. One can alone be as happy as the sage only after freeing oneself from worldly bondage. When he was passing his days brooding over this, a son was born to him and his wife. Great Renunciation The birth of a son hardly pleased Gautama. He regarded the new-born son as an obstacle on his decision to renounce the world and take on the life of a sanyasi or sage. His son was named Rahula, meaning bondage of affection. Yet, the dazzling affluence of the palace life, the bewitching beauty of Yashodhara and the filial affections of Rahula could not bind Gautama to worldly life. So, he left everything and everybody one night and set out as a sage in search for truth. The Buddhist texts describe this incident as the ‘Great Renunciation’, because Gautama renounced worldly life and bondage in a bid to get enlightenment. Life as a Sage His charioteer rode him on the horse named Kanthak out of Kapilavastu. When dawn approached, he bade farewell to Chhanna and Kanthak after giving his royal attire to his charioteer and asking him to return to Kapilavastu. Gautama then shaved his head, wore saffron- dress and wandered as a sage in a bid to find out the remedy to worldy sorrows. CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahatma Buddha 167 At Vaishli, he was, for a time, under the tutelage of the famous scholar Alarakalama. From there, he set out with five other celibate-mates for Rajgriha. It was here that a teacher named Rudraka Ramaputra taught him yoga. But yoga did not satisfy his insatiable thirst for knowledge. So, in the company of his mates, he retired to the Uruviiva forest by the side of the Niranjana river in Bodhgaya. For long six years he immersed himself in deep meditation. His body became skinny and his face lost its lustre due to the severity of meditation. Yet knowledge of truth eluded him. A young milk-maid Sujata served him milk and saved his life. He now realized the futility of penance. Enlightenment Enlightenment can be attained through deep meditation and not through self-torturing penance. Gautama realized this. So one day, after taking bath in the river Niranjana, he sat in deep meditation under a pipal tree on the river-bank. In a mood of yogic trance, enlightenment dawned on him. He was successful at last to find out the path of truth in his search for a way out of the worldly attachments. At the age of thirty-five Gautama finally gained the enlightened wisdom and so came to be known henceforth as Buddha. Bodhi means wisdom and ‘Buddha’ means the enlightened one. The pipal tree under which he attained wisdom came to be known as the 'Bodhi Tree'. In course of time, the place of his meditation for enlightenment came to be known as Bodhgaya or Buddhagaya. The message of the Buddha came to be known as Buddhism. Turning the Wheel of Law The Buddha was in a fix for some time whether to spread the substance of enlightenment or not. Finally, he decided to spread it in the larger interest of the ignorant and suffering humanity. He went to Sarnath near Varanasi and in the deer park there, he delivered his first sermon to the five Brahmins accompanying him. They became his first disciples. This first instance of his bid to spread his message is known as ‘Turning the wheel of Law’. Preaching of Buddhism Thus from the deer park at Rusipattana in Sarnath was started the process of the preaching of Buddhism. He went from Sarnath to Pataliputra and converted its great ruler Bimbisara and young prince Ajatasatru to Buddhism. King Prasenjit of Kosala also embraced Buddhism, along CU IDOL SELF LEARNING MATERIAL (SLM)

168 History-I with his queen Mallika and sisters Soma and Sakula. The renowned trader of Kosala, Anathapindika not only embraced Buddhism but also purchased for the Buddha the famous and expensive monastery at Jetavana. The Buddha went to Kapilavastu and converted his parents, son and near and dear ones to his faith. The famous prostitute of Vaisali, Amrapalli also embraced Buddhism. The subjects of the democratic state of Malia also got converted to Buddhism. In course of time, the Buddha successfully preached his sermons in Sravasti, Nalanda, Kausambi, Champa, Pava, Kusinara etc. Tapasu and Vallika, two traders of Utkala were among his first disciples. Disciples like Sariputta, Maudgalayana, Anand and Upali completely dedicated themselves to the spread of Buddhism. Within a very short span of time, Buddhism spread rapidly throughout India. Death The Buddha preached his sermons in various parts of India for 45 long years. The magic of his sermons drew millions to him and his faith. At last he breathed his last, at the age of eighty, at Kusinara in the Gorakhpur district of Uttar Pradesh on the holy full-moon day of Vaisakh in 487 BC (486 BC according to some). The Buddhist scriptures describe the incident as ‘Mahaparinirvana’ (the great salvation). For the Buddhist the full-moon day of Vaisakh is extremely holy as the occasion of the Buddha's birth, enlightenment and death. After his death, the, followers of Buddha took up the task of spreading his message throughout India and were highly successful at that mission. 7.4 Teachings of Buddha He repeatedly instructed his followers to reach for the truth by the comprehensions of the four Ariya Satyas. They are Dukkha, Samudaya, Nirodha and Marga. Dukkha: Man’s life is full of Dukkha. To him life is sorrowful because of miseries and sufferings. Death is sorrow. Contact with the pleasant is sorrow. Every wish unfulfilled is sorrow. Samudaya: (Reason of Dukkha) – Kamana is the root of Dukkha. Kamana i.e. desire for long life, sensual pleasure, power etc. leads to Dukkha. Nirodha: (how at can be checked) Dukkha can be checked by checking kamana. CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahatma Buddha 169 Magrga (Way): He suggested eight fold noble paths to check Kamana that leads to Dukkha. These eight fold paths are: Right Knowledge, Right Views, Right Action, Right Living, Right Efforts, Right mindfulness, Right contemplation. This marga is also called as Majjhima or Madhyama Patha i.e., a path in between the two extremities. In other words a path in between the extreme nature of Brahmanism based on pleasure and luxuries and that of Jainism based on self- mortification. That is a path based on pure and disciplined way of life in which stress was given on morality, like: Ten Principles: Not to speak lies, Not to theft, not to indulge in sexual intercourse, not to covet, not to practice violence, not to use flower and scents, not to sing and dance, not to associate with women, not to eat at forbidden times and not to sleep on soft bed. What one would get on this path? One will get Nirvana or Mokshya. What is Nirvana: It is a state of enlightenment where there is neither birth nor death. That is complete extinction of desires and extinction from cyclic order of birth and death. In Buddhism it is attained in this world, not after death. Theory of Karma: To Buddha no sacrifice or prayer can wash away sins. A man reaps what he sows. No god or goddess can change it. He can’t escape the consequences of his deeds. To reap the fruits of his deeds he is born again and again. He is, thus, the maker of his own fortune and miseries. One is one’s master and saviour also. He is thus the first rationalist of the world. To him if an individual sins no more he dies no more and when dies no more he is born no more and thus he comes to live the life of final bliss. In Buddhism this state is called Nirvana i.e., enlightenment, free from the cyclic order of birth and death. Belief in Rebirth: He believed that man births again and again because of his desire and pride. When a person is enlightened he desires nothing else. He did not believe in Veda, god, sacrifices, yajna, caste system and penance. Non-violence i.e., Ahimsa is regarded as an integral part of Buddhism but not as rigid as that of Jainism. Death of Buddha: Mahatma Buddha breathed his last at Kusinagra near Gorakhpur at the age of 80 in 487 BC. CU IDOL SELF LEARNING MATERIAL (SLM)

170 History-I Nature of Buddhism: Buddhism follows a code of conduct for the moral upliftment of the human being which are simple, practical and open to all irrespective of caste, creed and colour. To many “it was a synthesis between Vedic and Jaina religions.” To others it was a reaction against the perversions of Hinduism. 7.5 Spread of Buddhism Buddhism gained wide acceptance and its popularity spread like wild fire throughout India. Various causes accounted for the rise of Buddhism. In its time, every nook and corner of the country reverberated with the prayers of the monks (Bhikshus) and the lay-worshippers (Upasaikas). Influence of Time 6th century BC was an ideal time for the spread of Buddhism. It was a time when people were fed up with the superstitions, complex rituals and rites and blind beliefs of Brahmanism. The message of the Buddha came as a welcome relief to people already groaning under the oppressive weight of Brahmanism. They were easily drawn to Buddhism by the simplicity of its faith and its religious tolerance. Simple Doctrines As compared with Jainism, Buddhism was essentially simple. It did not confuse the people. Rather its ‘Arya Satya’ Eight-fold path ‘concept of non-violence’ were so simple that people could easily understand and follow these. Buddhism also lacked the severity of Jainism, as well as the complexity of Vedic rituals. The people, already fed up with Brahminical manipulations of Vedic religion, came to accept Buddhism as a soothing and refreshing change. Simple Language The Buddha spread his message in the simple language of the masses. The Prakrit language which Buddha used was the spoken language of India. The Vedic religion was understood only with the help of Sanskrit language which was the monopoly of the Brahmins. Buddhism was easily understood and people accepted it after being convinced about its simple philosophy and pleasing message. CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahatma Buddha 171 Personality of Buddha The personality of the Buddha endeared him and his religion to the masses. The Buddha was kind and ego-less. His calm composure, sweet words of simple philosophy and his life of renunciation drew the masses to him. He had ready moral solutions for problems of the people. His example of a prince renouncing the world to save humanity from sins and rebirth and wandering from place to place to convince the people with his messages and sermons came to naturally evoke awe, admiration and acceptance of the people for him and his religion. The spread of Buddhism was thus rapid. Iunexpensive Buddhism was inexpensive, without the expensive rituals that characterised the Vedic religion. Practical morality, not rites and expensive rituals, came as its beacon feature and helped to set up a healthy tradition in society. It advocated a spiritual path without any material obligations of satisfying gods and Brahmins through rituals and gifts. People competed to embrace Buddhism. No Caste Barrier Buddhism did not believe in cast distinctions. It opposed the caste system and regarded people of all castes equally. Its followers sat together, forgetting their caste, and discussed ethics and morality. The non-Brahmins in particular were, drawn to its fold. Its popularity spread by leaps and bounds. Royal Patronage Royal patronage of Buddhism also accounted for its rapid rise. The Buddha himself was a Kshatriya prince. Kings like Prasanjit, Bimbisara, Ajatasatru, Asoka, Kanishka and Harshavardhan patronised Buddhism and helped its spread throughout India and outside, as well. Asoka deputed his children, Mahendra and Sanghamitra, to Sri Lanka for the spread of Buddhism. Kanishka and Harshavardhan worked untiringly for the spread of Buddhism throughout India. Role of the Universities Prominent was also the role of the Universities at Nalanda, Taxila, Pushpagiri and Vikramsila in the spread of Buddhism. Students from various parts of India and from outside CU IDOL SELF LEARNING MATERIAL (SLM)

172 History-I India, reading in these universities, were attracted to Buddhism and embraced it. They also dedicated themselves to the spread of Buddhism. The famous Chinese pilgrim Hiuen Tsang was a student of the Nalanda university. Its teachers like Shilavadra, Dharmapala, Chandrapala and Divakarmitra were renowned scholars who dedicated themselves to the cause of the spread of Buddhism. Others who followed it were Dignaga, Dharmakirti, Vasubandhu etc. Buddhist Monks and Sangha The Buddhist monks and the Buddhist 'Order' (Sangha) did incomparable service for the spread of Buddhism. Prominent among Buddna’s disciples were Ananda, Sariputta, Maudgalayana, Sudatta and Upali etc. They were singularly determined and dedicated to spread Buddhism throughout India. The Buddhist sangha came to establish its branches throughout India. Soon local people were drawn to these, branches of the Buddhist 'Order'. They either became monks (bhikshu) or Upasakas (lay-worshippers) and led lives of austere serenity. Their example influenced more and more people to follow it. As a result, Buddhism spread rapidly. Buddhist Councils The Buddhist Councils played an important role for the teaching and spread of Buddhism in India. Following the death (Mahaparinirvana) of Lord Buddha, the First Buddhist Council was held in 487 BC (or 486 BC) in the Magadhan capital at Rajagriha, under the leadership of Ajatasatru and the presidency of Mahakashyap. Nearly 500 Buddhists attended this council. It was in this council that the teachings of the Buddha were compiled and codified into scriptures called 'Tripitaka'. The 'Tripitaka' consisted of Sutra Pitaka. Vinaya Pitaka and Abhidharma Pitaka. Sutra Pitaka consisted of the advices of the Buddha. Vinaya Pitaka prescribed the norms and rules of the sangha. Abhidharma Pitaka contained the Buddhist philosophy. This council went a long way in making Buddhism popular. Exactly hundred years later, in 387 BC (or 386 BC) the Second Buddhist Council was convened at Vaisali under the supervision of Kalasoka Kakavarni. This council relaxed some of the principles of Buddhism like taking lunch after mid-day, receiving gold and silver and the like. Conflict of opinion split the Buddhist order into two groups or factions. One was ‘Sthavira’ and the other, ‘Mahasanghika’. CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahatma Buddha 173 In 251 B.C. and during the illustrious reign of Emperor Asoka, the Third Buddhist Council came to be held in Pataliputra, the capital of Magadha. The renowned Buddhist monk Mogaliputta Tissa presided over this council. An attempt was made in the council to discuss the issues of conflicting ideas and arrive at a solution based on consensus. Many reforms were also carried out in the Sangha. The prime objective was to restore purity by cleansing the sangha of all perversions. The Kushana Emperor Kaniska held, the Fourth Buddhist Council at Kundalabana Vihar in Kashmir during 1st century AD. Vasumitra was its president and Ashvaghosha, its vice-president. This council discussed extensively about the many latent problems confronting Buddhism. This council was unique because all discussions here were carried out in Sanskrit and an analysis of Buddhism was made into the form of an encyclopaedia of Buddhism called 'Mahabivasha'. Kaniska ordered the gist of all discussions to be engraved on copper-plates to be preserved in stone-chambers of a stupa. A new branch under the leadership of Ashvaghosha came up. This faction was known as 'Mahayana'. Followers of this group came to practise worship of the Buddha's image. Thus, the Fourth Buddhist Council split the Buddhists into two groups, namely, 'Hinayana' and 'Mahayana', The 'Mahayana' sect was declared as the state-religion. These Buddhist councils were being held with regular intervals. So the popular liking could be kept sustained towards Buddhism. The people were closely following the deliberations of these councils and were increasingly drawn into its fold. This accounted for the continuous popularity of Buddhism. Absence of Strong Rivals Right from the beginning in the 6th Century BC, Buddhism had no rivals to reckon or contend with. Though Jainism became popular, the severity of its laws made people far away from it. The missionary zeal of Buddhism was conspicuously absent in contemporary Hinduism. There was no reformer to cleanse the Brahmnical faith and spread it among the people in its pure form. Islam and Christianity were yet to be born. As a result, Buddhism came to hold an unrivalled sway throughout India. CU IDOL SELF LEARNING MATERIAL (SLM)

174 History-I 7.6 Influence of Buddhism Social Influence Social harmony: Buddha’s teachings were against the caste system and thus developed a sense of social harmony. People started living with peace and harmony in a spirit of brotherhood as it destroyed the caste system and the dominance of the Brahmins. Development of new sub-castes: The irony was that after the fall of Buddhism most of the followers accepted Hinduism and thus many new sub-castes came into existence. Food habit: Buddhism brought a tremendous change in food habit of Indians because the followers mostly became vegetarians. Social Service: Buddha said,” Whoever, 0' monks serves me, should serve the sick’. It thus promoted a spirit of generosity towords the weak, sick and poor. People began to give alms to the needy as well as to the mendicants. Moral Upliftment: Buddhism was based on the principle of morality. When the principles gained popularity the people led a life of purity and chastity. Political National Unity: It nourished national unity and national feeling among the Indians. E. B. Havell has rightly remarked in social and political sphere Buddhism has played the same role in cultivating a national spirit in India which Christianity did in 7th century to integrate the diversified elements of Saxon hierarchy. It destroyed the Brahmanic dominance as well as established a classless and casteless society and thus removed the unnecessary rites and rituals. Now superstitions and mutual dissensions gave way to better social and political understandings for which Mauryans could establish a greater empire. Universal Peace: Buddhism preached universal peace, which had its greater impact on Asoka. Thousand years earlier Asoka had shown the practicability of this for which the U.N.O. is making insistent efforts to achieve this end. Even today we get inspirations from this for which our Indian government has accepted Asoka chakra as its national emblem. CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahatma Buddha 175 Benevolent Kings: Buddhism inspired the kings like Asoka, Kanishka and Harshavardhan to inculcate high ideals. To work for public good became their chief ideal. As a result emphasis was laid on the public works like roads, canals, wells and plantations on the road sides and constructing inns. Relation with Foreign Countries: Buddhism was a missionary religion which travelled to various countries of Asia and Europe and thus encouraged a socio-cultural, political and commercial relationship with those countries. Sources of History: Though the innumerable Buddhist literature are of religious content yet it could throw a flood of light on the political and cultural history of the then India. Destroyed the martial spirit of the royal army: To many the non-violence principle of Buddhism proved too fatal for the ancient rulers. The policy of non-violence of Asoka was to some extent responsible for the downfall of Mauryan Empire because the Mauryan rulers did not care for the strengthening of the army and as a result the empire became weak and shattered into pieces. Religious Repercussions Effects on Brahmanism: It exercised a humanizing effect on Brahmanism. Abolition of castes, costly and unnecessary rituals, rites, sacrifices and rigid principles shattered the monopoly of the Brahmans. Now Brahmanic-Hinduism stood as greatly reformed. Various other cults: These reformations gave shape to the various other cults like Bhagavata Dharma, based on the principles of non-violence and Bhakti. Idol Worship: It is argued that the idol worship was not in practice among the Hindus. It was after the spread of Mahayana form of Buddhism the idols of Buddha and Bodhisattvas were worshipped. It had its living impact on Hinduism and Hindus adopted the practice of worshipping idols of various deities of their pantheon. Stupa & Temple architecture: Prior to the idol worship Hindus practiced sacrifices on open altars in the open air. Idol worship led to construction of temples, stupas and vihars by the Hindus CU IDOL SELF LEARNING MATERIAL (SLM)

176 History-I and the Buddhists as well. Slowly beautiful and stupendous temples etc. sprang up in India. It was a great contribution of Buddhism. Monasteries: In the same process like that of temples, the establishment of monasteries by the Buddhists influenced the Hindus. The Hindu seers and saints followed it and established monasteries to propagate their religion. Cultural Influence Literature: Buddhist texts in various forms like Tripitikas, Jataka stories etc. have enriched the Indian literature like those of Vedas, Upanishads, and Puranas etc. of the Hindus. Though the early Buddhist texts were written in Pali yet later on, those were translated into various mass languages. From the historical point of view Buddhist literature helped us in linking the early history of Ancient India. Education: Buddhist sanghas and viharas played an important role in the development and spread of education. Students from various regions as well as from outside countries like China, Tibet etc. flooded into the Universities like Nalanda, Taxila and Vikramasila where education in all subjects was imparted by the scholars of great eminence. Art: Allmost all branches of art viz. architecture, sculpture and painting developed under the patronage of Buddhism. Buddhists set the examples of constructing and dedicating cave temples and the Hindus and Jainas followed it. The beautiful stupas and viharas at Sanchi, Bharut and Amaravati and the stone pillars of Ashoka and the cave temples of Kanheri (Bombay), Karle (Pune) and Nasik are considered as the masterpieces of the Buddhist architecture. In the field of sculptures beautiful images of Lord Buddha, Bodhisattvas and various stories concerning Lord Buddha have been made lively in stone which was also imitated by the Hindus and the Jainas to shape their respective cult images. In the field of paintings the contributions of Buddhism was tremendous. The walls of the caves and temples were richly decked with beautiful frescos. Buddhist art was essentially an art with an intense feeling for human nature and a vivid comprehension of the unity of all life, human, animal and vegetable. The remnants of this art at Ajanta, Ellora, Bagha and Sagriva (Ceylon) caves etc. speak highly of those master artists. Then the Gandhara School of art is the outcome of Buddhist patronage. It tried to interpret Indian CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahatma Buddha 177 subjects and religious conception’s through the Greco-Roman technique. To BC. Gokhale, the method of the Buddhist art was that of a continuous narration and the technique used was one of the memory pictures. Foreign Countries: The cultural relations were set up between India and those foreign countries where Buddhism flourished by the missionary activities. The countries like Bali Borneo, Burma, Siam, Champa Ceylon, China, Malaya, Tibet, Syria, Egypt, Gandhara and Japan accepted the superiority of the Indian culture and India was regarded as the spiritual guru of the then world. 7.7 Causes Leading to the Rise of Buddhism Unpopularity of Hinduism: With the passage of time Hinduism lost its original flavour. Superstitions, dogmas, unnecessary rituals, sacrifices and cumbersome rites crept into it. Rigid caste system and the oppression at the hands of the Brahmins compelled the common men to turn their face away from it. It was Buddhism, which provided an opportunity to get away from the oppressive traditions of the Brahmnism. Compatible Atmosphere: Common people were groaning under discontent and the burden of the costly and cumbersome Brahmanic religion. People did not find this Vedic religion inspiring and their souls could find no peace in it. So the simple and very practical religion Buddhism attracted them. Opposed to castes: The greatest vice of Hinduism was its caste dominance. In this caste structure the Brahmins occupied the higher position and in the name of God and scriptures persecuted the other castes, as without the Brahmans no rites or rituals could be performed. The lives of the untouchables called Shudras became most persecuted in this caste based Hinduism. As Buddhism was a revolt against this caste dominance it received the favour of the Non- Brahmins and became popular... Simple religion: The religion was very fair, easy, understandable, free from all rituals and complexities. It was a religion in between the extremities of Jainism and the oppressive nature of Brahmanism. Its code of morality and ethics came as a deliverance from such religions tyranny. Buddha laid emphasis on practical morality which was easy for the people to follow. CU IDOL SELF LEARNING MATERIAL (SLM)

178 History-I Predominance of reason: Buddha presented before the people a new philosophy of life based on reason. His irrefutable logic, forceful arguments and his fluent, sweet and persuasive preaching enabled him to win over his Brahman opponents in open debate and discussions. Flexibility in Religion: Another reason for the spread of Buddhism was that it was a flexible religion. Its principles could be changed according to the need of the place, people and time. In the words of V. A. Smith, “The chief reason of its progress in other countries was its adaptability. It was highly eclectic and could modify itself according to the needs of all countries. With a few modifications it could suit any place.” Democratic attitudes: It is an accepted fact that Gautama Buddha respected the popular will. It was Ananda who insisted on allowing women into Buddhist Sangha; Buddha allowed it although it contrasted to his principles. Buddhist conferences: The Buddhist conferences were convened from time to time to reform the religion. It tried to remove the faults of the religion. As many as four conferences were organized for this purpose. According to Pali literature, the first council was held at Rajagriha immediately after the Mahaparinirvana of Buddha. Mahakasappa presided over this council and 500 Bhikkus with Upali and Ananda attended the council. The second council was held about 387 B.C. at Vaisali where Vinaya Pitaka was revised. Third council was organized at Pataliputra at the close of Asoka’s rule. The fourth council was convened at Kashmir (to some at Jullundur) during the rule of Kanishka. Vasumitra was the president and Asvaghosh was the vice-president. In all these conferences attempts were made to reform the Tripitikas and also to mend the differences among the followers to check the dissensions. Simple Language: Mahatma Buddha preached and instructed to preach his teachings in the people’s language. It became convincing and also common masses could realize the inner contents of the new religion which could solve several doubts in their minds concerning religion. Thus his religion of reason cultivated greatest appeal to the people. High Moral Character of the monks: The most important factors that contributed to the spread of the Buddhism was the high moral character of the Buddhist monks. Buddhism had CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahatma Buddha 179 prescribed various principles for the monks and later on for the nuns to lead an ideal life. Their life of purity and chastity appealed to the people and they came under its fold. Buddhist Samgha: In the spared of Buddhism the establishment of Buddhist Samghas played a vital role. The monks were to move from place at place preaching the gospel of Lord Buddha. Buddha said, “Go ye Bhikshus and wander for the gain of the world; for the good, for the gain, for the welfare of gods and men.” Thus the monks were ordained by their master to go on propagating the religion. Buddhist Literature: Buddhist literature was very comprehensible and touched the common people for its simplicity. The Tripitikas and Jataka stories in Pali and later translated in various other foreign as well as in Indian languages appealed the mass and thus helped in the spread of the religion. Capability of attracting foreigners: Hinduism had lost its power to attract foreigners. In contrast the principles of Buddhism were very simple, based on reason, logical and very practical. So it attracted the foreigners to embrace it. Buddha’s Personality: The most important factor for the spread of Buddhism was the ideal moral character of its founder, Goutama Buddha. He was an epitome of truth, non-violence love and mercy. He was very practical to his preaching and could build confidence in the minds of the people to follow his religion which was practical and reasonable. Royal patronage: Royal patronage of the kings like Bimbisara, Pradyota, Udayana, Ashoka, Kanishka and Harshavardhana made this religion very popular inside and outside the country. Ashoka and Kanishka sent missions abroad to preach the gospels of Lord Buddha. Ashoka sent his son Mahendra and daughter Samghamitra to Ceylon to propagate the religion. He also built many pillars and inscriptions to propagate this religion. A special class of officials called Dharmamahamantras was appointed by Ashoka for the spread of this religion. Lack of opponents: It is also a vital cause for the spread of Buddhism that at that time there was no religion in a position to challenge or compete with Buddhism. Brahmanism had lost its glamour. Jainism was losing its hold due to rigidity and non-missionary character. So Buddhism did not face any opposition from any quarter. CU IDOL SELF LEARNING MATERIAL (SLM)

180 History-I Roll of the universities: The ancient universities like Nalanda, Taxila and Vikramashila attracted students not only from India but also from Tibet, China etc. and thus contributed a lot in spreading Buddhism in India and abroad. 7.8 Causes Leading to the Downfall of Buddhism Rise of complexities: Buddhism failed to maintain its original simplicity. Day-by-day absurd and illogical practices crept into it and made the religion complex. It was with development of Mahayana Buddhism idol worship, rigid rites and rituals were accepted. It was no more a simple code of morality. So people lost their faith in it. Moral degradation: Day-by-day the chastity, fidelity, purity etc. faded away from the Bhikkus. They rolled in luxuries and neglected the basic duties of a Bhikku. Rather the monasteries turned to be the centre of all corruption. So people lost faith in it over time. Absence of a master preacher: After the death of Buddha no such great personality came forward who could lead Buddhism with same zeal. So the absence of a guiding force made the future of this religion blurred. Absence of royal patronage: Royal patronage is one of the criterions for the spread of a religion. It was after Kanishka that no ruler extended their patronage to Buddhism. So it met its downfall. Atrocities of the kings: It was after the decline of Mauryan Empire that Pushyamitra Sunga committed atrocities on the Buddhists. It is said that he had announced ten gold coins for the head of one Buddhist monk. Sasanka, the king of Bengal also was very cruel to the Buddhist. Gupta and Rajput kings of post-Harsha period did not prescribe to Buddhism. So the down fall of Buddhism became inevitable. Foreign invasion: Foreign invaders like Hunas and Turks also hastened the downfall of Buddhism. They smashed the monasteries, burnt the Buddhist literature and chopped off the heads of Buddhist monks. So these activities of the foreigners contributed a lot to its downfall. CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahatma Buddha 181 Rajputs Disfavor: Rajputs being a martial race did not subscribe to the Buddhist ideology. They had faith in the policy of aggression and aggrandizement. So the rise of the Rajput states dealt a fatal blow to the popularity of Buddhism. Use of Sanskrit language: Buddhism had become popular because it was preached in local language. But later on to compete with the Hindu scriptures the Buddhists also wrote their books in Sanskrit language. So the common men turned their attentions away from these Sanskrit texts. Weakness of the Buddhist samghas: With the passage of time unworthy people began to enter into the Buddhist Samghas. They failed to follow the strict principles of Buddhism and thus could not impose good influence upon the common men. So they lost their faith in samgha and the religion. Introduction of women into Buddhist Samgha: Buddha was not in favour of allowing women into the Buddhist Samgha. It was the persistent request by his wife, Yasodhara, and favourite disciple, Ananda that he agreed to allow women to enter into the sangha. But as a far- sighted man he had prescribed strict principles for them. But his apprehensions came true. The nuns did not adhere to there principles. Corruption in Buddhist Samgha became the order of the day. Thus it led to the decline of Buddhism. Rise of opponent sects: The rise of Vaishnavism, Shaivism and certain other sects vehemently opposed Buddhism and so also contributed to the downfall of Buddhism. Division in Buddhism: It was during Kanishka’s rule Buddhism witnessed its first schism into two sects called Mahayana and Hinayana. Reformation and assimilation is Hinduism: Influenced by Buddhism Hinduism brought reforms into its fold. In addition to this the assimilative power of Hinduism made the miracle. It has enough capacity to imbibe alien religious beliefs, doctrines and cultures. In course of time Brahmanism adopted all that was best in Buddhism. It also assimilated in its fold the foreigners like Sakas and Hunas. Consequently, Hinduism continued to gain adherents while Buddhism declined. CU IDOL SELF LEARNING MATERIAL (SLM)

182 History-I Great Hindu Preachers: It was in 8th/9th century the Hinduism could produce many religious teachers like Kumaril Bhatt and Shankaracharya who once again put Hinduism on a strong footing. And thus the popularity of Hinduism pushed Buddhism to its downfall. Royal Patronage to Hinduism: It was particularly under the patronage of the Gupta rulers the Hinduism revived. They declared Hinduism as the state religion. This was a boost for the rise of Hinduism and decline of Buddhism. 7.9 Contributions of Buddhism During its long sway over India, Buddhism had come to greatly influence the culture of India. The following account speaks for itself: Simple Religion Buddhism was the first example, in India, of a simple, intelligible and popular faith. It had raised its voice successfully against the intricate rituals and complex philosophy of the Vedic religion. This made Buddhism popular throughout India in quick time. The simplicity of the faith endeared it to the masses. Moral Teachings Buddhism taught man to develop many good qualities like truth, non-violence, compassion, friendship etc. All such qualities enriched human personality and helped in character-building. Buddhism thus taught practical, morality to the Indians. It thereby inspired them in building up their ideal character. Opposed Caste System Buddhism opposed the caste system prevailing in the society. It regarded the people of all castes as equal. Thus, Buddhism stood for a society of equals where the Brahmin was never superior to the Shudra. This egalitarianism of Buddhism came to influence Gandhiji and Ambedkar immensely. The Buddha showed the path of love and friendship that can destroy social distinctions and establish a society of equals. CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahatma Buddha 183 Development of Language and Literature Buddha spread his message in simple language. In the beginning he used Prakrit language and, later, Pali language to spread his gospel. During Kaniska's time, Sanskrit became the medium. Spread of Buddhist messages through these various languages came to enrich these languages, and their literature. Numerous Buddhist texts written in Pali language bear testimony to it. The Sanskrit text, 'Mahabivasha' also is another proof of in this regard. Influence on Hinduism Buddhism's influence on Hinduism was profound. Apart from non-violence, Buddhism contributed the system of image-worship to Hinduism. Inspired by the Mahayana worship of the image of the Buddha, the Hindus now installed the images of various gods and goddesses in temples and shrines and started worship of these images. Complex rituals and rites gave way to prayers and meditation. This was due to the impact of Buddhism. Monasteries Buddhism started the institution and system of monasteries. The Buddhist monks, nuns and upasakas (followers) stayed in the monastery. The monastic order was built around a democratic system. The head of a monastery was, elected by vote, cast by its residents. In later times, this system of monasteries was adopted into Hinduism. Sankaracharya set up four monasteries in the four parts of India. The extensive system of the monasteries in the Indian religious system of later times is an important contribution of Buddhism. Art, Architecture Sculpture and Paintings Incomparable is the Buddhist contribution to India's art, architecture and sculpture. Prior to Buddhism, the only constructions of any importance were those of pandals, enclosures for fire- sacrifice (Yajnashala) and pillars. With the spread of Buddhism came Buddhist art and sculpture. Stone came to be used from Asokan times in art and architecture. Many Stupas, Chaityas and Religious pillars came to be built. Pagodas (stupa) as at Sanchi, Sarnath, Rumindei, Bharhut, Kanheri, Ohauli, Jaugad etc. came to reflect the glory of Buddhist art, architecture and sculpture. In course of time many images of the Buddha came to be built as per the Gandhara and Mathura schools of art. Buddhist paintings in places like Karle, Bagh, Ajanta and Ellora made them CU IDOL SELF LEARNING MATERIAL (SLM)

184 History-I famous centres of art. Images of the Buddha, kings, the royal court, trees, creepers, flowers, angels and traders came to be sculpted in stone. Imposing Pagodas and archways came to be built in stone. The Buddhist art and sculpture enriched Indian culture immensely. Influence on Unity The history of India bears the distinct influence of Buddhism. Its concept of non-violence changed the course of Indian history to a great extent. The Kalinga war transformed ‘Chandasoka’ to ‘Dharmasoka’. Asoka embraced Buddhism and put a stop to Magadhan imperialism. The concept of truth and non-violence were mixed by Gandhi into the Indian Nationalist movement against the British, and the, greatest example till today of the victory of non-violence over violence is the story of Indian independence struggle during the Gandhian era. National Unity Buddhism spread to every nook and comer of India. As such, it facilitated the growth of the idea of national unity and solidarity. By admitting women (nuns) into the ‘Order’, Buddha made a noble attempt at the social emancipation of women. The first nun was his stepmother Gautami. Universality Buddhism propagated the richness of Indian culture in various foreign lands. In course of time, Buddhism spread far and wide, from Srilanka to China, from Burma to Japan and from Tibet to Java and Sumatra. Emperor Asoka was keen to spread the message of universal brotherhood in foreign countries. Foreign converts to Buddhism came to regard India as a holy land. Through the spread of its message of simple faith and practical morality. Buddhism came to give the rest of the world an idea about the vastness and richness of Indian culture. Buddhism also soon became the prevalent religion in Asia. Along with its spread to other parts of Asia, Buddhism came to promote India's trade and commerce. It also promoted education through residential universities like those at Taxila, Nagarjunkonda, Nalanda and Vikramsila. 7.10 Growth of Buddhism Four General Councils marked the first four stages in the history of the Buddhist religion and literature. CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahatma Buddha 185  The first Buddhist Council was held at the Magadhan capital of Rajagriha soon after the death of the Buddha. At this council, Upali, one of the chief disciples, recited the Vinaya pitaka or rules of the Order and Ananda, another disciple recited the Sutta pitaka, the great collection of the Buddha’s sermons on matters of doctrine and ethics.  The second Buddhist council was held at Vaisali, one hundred years after the Buddha’s death. At this council, there was a schism in the Buddhist Order, ostensibly over small points of monastic discipline. It split into two branches, the Mahasanghikas and the Sthaviravadins (Pali Theravada). The Sthaviravada or the orthodox view is said to be the lineal ancestor of Ceylonese Buddhism. The Theravada became gradually divided into eleven sects and the Mahasanghika or Achariyavada into seven. All these 18 sects were fundamentally Hinayanists, a few sub-sects of the Mahasanghika group introduced some new doctrines which gave rise to Mahayanism.  The third Buddhist council held at Pataliputra under the patronage of Asoka was presided over by the learned monk, Moggaliputta Tissa. The deliberations of the Council resulted in the expulsion of many heretics and the establishment or Vibhajjavadins (Theravadins). A new section was added to the Pali scriptures, Kathavathu, of the Abhidhamma-pitaka, dealing with psychology and meta-physics. It was largely through the endeavors of Asoka that Buddhism became a world religion. He sent missionaries to all parts of India from Kashmir to Ceylon and even to Antiochus II of Syria, Ptolemy II of Egypt, Antichus Gonatas of Macedonia, Magas of Cyrene and Alexander II of Epirus. In spite of the alleged persecution under Pushyamitra Sunga, the faith continued to grow. By the beginning of the Christian era, the faith reached its phenomenal development and received patronage from some foreign rulers. The Greek king Menander still occupies an important place in the Buddhist tradition and the famous treatise, the Milinda-panha or Questions of king Milinda (or Menander) and the Shinkot (Bajaur) inscription prove that he helped the propagation of Buddhism in the hilly region between the Hindukush and the Sindhu.  The fourth Buddhist council of the Buddhist church was held in Kashmir under the leadership of Vasumitra and the great scholar Ashvaghosa during the reign of Kanishka. CU IDOL SELF LEARNING MATERIAL (SLM)

186 History-I It was a sectarian affair of the Sarvastivadins whose doctrines were codified in a summary, Mahavibhasa, considered as the basis of the Vaibhashika movement. The followers of this school explained the fundamental doctrines of Buddhism with the help of the Abhidhamma-pitaka of the Sarvastivada School. They rejected the authority of the Sutras altogether and appealed to experience. According to this school, the Buddha was an ordinary human being; the only divine element in the Buddha was his intuitive knowledge. Rejecting the authority of the Abhidhamma-pitaka and the Vibhasa the Sautrantikas maintained .that the Sutras were the authentic source of the teachings of the Buddha. To the Sautrantikas the objects were nothing but images of subtle consciousness. The session of the Fourth Council coincides as well with the rise of a new sect in Buddhism, called the Mahayana. The Mahayana offers to all beings salvation by faith, love, and knowledge. It is by that feeling of fervent devotion, combined with the preaching of active compassion that the creed has enlisted the sympathy of common men. The essential ideal of the Mahayana is the Bodhisattva which implies that anyone be he a householder or a recluse, is entitled to perform certain meritorious acts (paramitas) in order to attain Buddhahood. These virtues are Dana (charity), Virya (fortitude), Sila (morality), Kshanti (patience), Dhyana (meditation) and Prajna (realization of the truth). 7.11 THE BUDDHIST LITERATURE The Pali canon of the Buddhists consists of three Pitakas or Tripitakas known as Vinaya, Sutta, and Abhidhamma. The first deals with monastic discipline, the second ethical principles and the last metaphysical principles underlying the doctrine. The Vinaya-Pitaka comprises the following texts: Patimokkha, Sutta Vibhanga, Kandhakas, and Parivara.  The Sutta Pitaka, a very important part of Buddhist literature is divided into five collections or Nikayas (1) Digha (2) Majjhima (3) Samyutta (4) Anguttara and (5) Khuddaka. These are either sermons of the Buddha preceded by a short introduction or dialogues in prose.  The Digha Nikaya is a collection of long sermons containing 34 Suttas which explain the origin of the universe, re-birth, self-control, asceticism, nirvana, the artificiality of the CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahatma Buddha 187 caste system, etc. Each Sutta is complete in it and is preceded by a short introduction describing the occasion on which the Buddha delivered it.  The Majjhima Nikaya (collection of medium suttas) is composed of three books of 50 suttas which deal with practically all the principles of Buddhism, its relation to Jainism, various forms of asceticism.  The Samyutta Nikaya is a collection of 56 groups (Samyuttas) of Sutta more mainly bearing on psycho-ethical and philosophical problems. This Nikaya highlights Buddha's good sense, his elasticity, keen intuition, courage and dignity, and tender compassion for all creatures.  The Anguttara Nikaya, arranged serially in ascending order, consists of than 2,300 suttas arranged in eleven sections. Characterised by sobriety and perspicuity, the Anguttara repeatedly emphasises certain doctrinal points. A large number of suttas deal with women and with criminal laws of the day.  The Khuddaka Nikaya is a collection of miscellaneous topics as besides several short works it includes also a few extensive ones. It is composed mostly in verse and in contents and character the various texts of this collection are dissimilar. It is reasonable to infer that the various texts included in the Khuddaka were composed at different periods and did not form a single homogeneous collection. 7.12 THE BUDDHIST CHURCH The phenomenal success of Buddhism was due to the organization of the Samgha or the Buddhist Church. The Buddhists pay reverence in their daily prayers to the Holy Trinity: 'I seek refuge in the Buddha: I seek refuge in the Dhamma; I seek refuge in the Samgha.' The membership of the Buddhist church was open to all persons, male or female, irrespective of any caste, above fifteen years of age. The ten precepts were abstention from (i) killing (ii) stealing (iii) adultery (iv) speaking falsehoods, (v) drinking intoxicating liquor (vi) afternoon meals (vii) witnessing dances, music, etc. (viii) the use of garlands, unguents, etc. (ix) the use of high or broad beds and (x) the acceptance of gold and silver. These precepts were not lifelong vows but earnest resolves. Strictly a monk might own only eight requisites—three robes, a waist-cloth, an CU IDOL SELF LEARNING MATERIAL (SLM)

188 History-I alms-bowl, a razor, a needle, and a cloth to strain his drinking water in order to save the lives of any protozoa (animalcule) it might contain. There was no central organization to regulate the numerous monasteries and enforce uniformity and this defect was sought to be remedied by the convocation of general councils, whenever any occasion arose. Buddhist monastic affairs were managed by a general meeting of the monks, with a regular system of procedure and standing orders. The chief monk or abbot was not nominated, but held office by the suffrage of all the monks. All decisions needed the unanimous consent of the assembled monks and differences were referred to a committee of elders. 7.13 Let’s Sum Up Thus, Buddhism spiritualised the Indian people and added additional fuels to the life of Indian culture. Its unique contributions in the fields of religions, art, sculpture, language and life nature came to enrich Indian culture with the advancement of time, Buddha’s principle of Ahimsa or non-violence influenced many great personalities of India and abroad. 7.14 Summary  The sixth century BC witnessed an epoch-making era in the history of mankind. It was during this age that there prevailed unrest in the religious, social and economic fields of India as well as in the entire world.  In Greece Permaides, Empedocles and Heraclitus played a significant role in religious and social awakening. Zoroaster, an ancient Iranian spiritual leader launched a protest against religious superstitions in Iran. In China, people welcomed the teachings of the learned philosophers, Confucius and Lao-Tse.  The religious reform movements of Mahavira and Gautama in India in the form of Jainism and Buddhism are the protestant Hinduism as Lutherism and Calvinism are Protestant Christianity. CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahatma Buddha 189  Lord Buddha, the founder of Buddhism was a contemporary of Mahavira Swami. Buddhism gave the greatest setback to Hinduism. Lord Buddha is known by different names like Tathagata, Sakyamuni, The Light of Asia, and The Enlightened One. On the holy full moon day of the sacred month of Vaisakha, Gautam Buddha was born at Lumbini Vana near Kapilavastu in Nepal in 566 B.C.  He wandered here and there like a homeless ascetic for six years. He visited Rajagriha (Patna district) and Uruvila near Gaya and received religious instruction from two Brahmin teachers (1) Alara Kalama who taught him the technique of meditation at Vaishali and (2) Rudraka Ramaputta who taught the Sankhya Philosophy at Rajagriha. Finding no satisfaction there he practiced self-mortification and made several vain efforts in search of the truth.  The world is full of sorrows: Gautama Buddha describes this world as full of sorrow and suffering. According to him, birth is sorrow, death is sorrow, meeting with the unpleasant is sorrow and separation from the pleasant is sorrow. Every wish unfulfilled is sorrow.  Gautama Buddha advocated a theory of Karma (Karmavada). He asserted that what a man gets in the next life depends on his own karmas. None can escape the consequences of his good or bad karmas. A person attains final bliss only if he does not sin any more.  Gautama Buddha strongly condemned the caste system. He asserted that the high or low birth of a person depended on his Karma. He insisted on doing away with all caste distinctions and permitted one type of distinction viz. distinction based on Karmas or deeds.  After the death of Gautama Buddha, the First Buddhist Council was held in 487 BC at Rajagriha (in the Satapani Cave), the capital of Magadha. About five hundred members attended the council. The aim of the council was to compile the Dharma and Vinaya.  The followers of Hinayana pursue the original teaching of Buddha. It emphasizes individual salvation through self-discipline and meditation. They considered Buddha a pious and a great man and a symbol of purity, holiness, ethics, and idealism. They never worshipped the idol of Buddha. CU IDOL SELF LEARNING MATERIAL (SLM)

190 History-I  The Mahayana sect of Buddhism believes in the heavenliness of Buddha and believes in Idol Worship. The Mahayana sect spread from India to several other nations such as China, Korea, Japan, Taiwan, Nepal, Tibet, Bhutan, and Mongolia. The Mahayana believes in mantras. Its main principles were based on the possibility of universal liberation from suffering for all beings.  Buddhism helped in the development of intimate connections with several foreign countries. A large number of missionaries were sent by Ashoka, Kanishka and Harsha to spread Buddhism in other countries of the world. These missionaries went to Burma, China, Ceylon, Japan, Mongolia, Java, Sumatra, etc., and spread the message of Buddhism in every nook and corner of the world.  The first Buddhist council was held at the Magadhan capital of Rajagriha soon after the death of the Buddha. The second Buddhist council was held at Vaisali, one hundred years after, the Buddha’s death. At this council, there was a schism in the Buddhist Order, ostensibly over small points of monastic discipline.  The third Buddhist council held at Pataliputra under the patronage of Asoka was presided over by the learned monk, Moggaliputta Tissa. The fourth Buddhist council of the Buddhist church was held in Kashmir under the leadership of Vasumitra and the great scholar Ashvaghosa during the reign of Kanishka. It was a sectarian affair of the Sarvastivadins whose doctrines were codified in a summary, Mahavibhasa, considered as the basis of the Vaibhashika movement.  The Pali canon of the Buddhists consists of three Pitakas or Tripitakas known as Vinaya, Sutta, and Abhidhamma. The first deals with monastic discipline, the second ethical principles and the last metaphysical principles underlying the doctrine. The Vinaya- Pitaka comprises the following texts: Patimokkha Sutta, Vibhanga, Kandhakas, and Parivara.  The Sutta Pitaka, a very important part of Buddhist literature is divided into five collections or Nikayas (1) Digha (2) Majjhima (3) Samyutta (4) Anguttara and (5) Khuddaka. These are either sermons of the Buddha preceded by a short introduction or dialogues in prose. CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahatma Buddha 191  The Digha Nikaya is a collection of long sermons containing 34 suttas which explain the origin of the universe, re-birth, self-control, asceticism, nirvana, the artificiality of the caste system, etc. The Majjhima Nikaya (collection of medium suttas) is composed of three books of 50 suttas which deal with practically all the principles of Buddhism, its relation to Jainism, various forms of asceticism.  The Samyutta Nikaya is a collection of 56 groups (Samyuttas) of sutta more mainly bearing on psycho-ethical and philosophical problems. The Anguttara Nikaya, arranged serially in ascending order, consists of than 2,300 suttas arranged in eleven sections. The Khuddaka Nikaya is a collection of miscellaneous topics as besides several short works it includes also a few extensive ones.  The phenomenal success of Buddhism was due to the organization of the Sangha or the Buddhist Church. There was no central organization to regulate the numerous monasteries and enforce uniformity and this defect was sought to be remedied by the convocation of general councils, whenever any occasion arose. 7.15 Key Words/Abbreviations  Buddhism: Buddhism encompasses a variety of traditions, beliefs and spiritual practices largely based on original teachings attributed to the Buddha and resulting interpreted philosophies.  Gautama: Siddhartha Gautama (also known as the Buddha “the awakened one”) was the leader and founder of a sect of wanderer ascetics (Sramanas), one of many sects which existed at that time all over India. This sect came to be known as Sangha, to distinguish it from other similar communities.  Sujata: Sujata was a milkmaid, who is said to have fed Gautama Buddha milk and rice, ending his six years of ascetism. The gift provided him enough strength to cultivate the Middle Path, develop jhana, and attain Bodhi, thereafter becoming known as the Buddha.  Ashoka: Asoka sometimes Asoka the Great, was an Indian emperor of the Maurya Dynasty, who ruled almost all of the Indian subcontinent from c. 268 to 232 BCE. The CU IDOL SELF LEARNING MATERIAL (SLM)

192 History-I grandson of the founder of the Maurya dynasty, Chandragupta Maurya, Ashoka promoted the spread of Buddhism across ancient Asia. 7.16 Learning Activity 1. Discuss the influence of Buddhism on Indian culture. ----------------------------------------------------------------------------------------------------------- ----------------------------------------------------------------------------------------------------------- 2. Write a short note on the Buddhist literature. ----------------------------------------------------------------------------------------------------------- ----------------------------------------------------------------------------------------------------------- 7.17 Unit End Questions (MCQ and Descriptive) A. Descriptive Types Questions 1. Give an account on the life and priniciples of Buddha. 2. Discuss the causes of spread of Buddhism. 3. Make an analysis on the decline of Buddhism. 4. Highlight the impact of Buddhsim. B. Multiple Choice/Objective Type Questions 1. Who was Ananda? (a) Disciple of Buddha (b) King (c) Minister (d) Buddha’s son 2. What do you mean by Nirvana? (a) Death (b) Friendship (c) Salvation (d) Birth CU IDOL SELF LEARNING MATERIAL (SLM)

Teachings and Life of Mahatma Buddha 193 3. Who was Rahul? (b) Mahavira’s son (a) Buddha’s son (d) Sujata’s son (c) Chandragupta’s son (b) Patna 4. Gautam Buddha died at (d) Kushi Nagar (a) Nepal (c) MadhayaPradesh Answers: 1. (a), 2. (c), 3. (a), 4. (d) 7.18 References References of this unit have been given at the end of the book. CU IDOL SELF LEARNING MATERIAL (SLM)

194 History-I UNIT 8 SIMILARITIES BETWEEN BUDDHISM AND JAINISM Structure: 8.0 Learning Objectives 8.1 Introduction 8.2 Jain Philosophy 8.3 Buddhists Philosophy 8.4 Similarities between Buddhism and Jainism 8.5 Points of Differences 8.6 Summary 8.7 Key Words/Abbreviations 8.8 Learning Activity 8.9 Unit End Questions (MCQ and Descriptive) 8.10 References 8.0 Learning Objectives After studying this unit, you will be able to:  Describe the Jain philosophy and Buddhist philosophy.  Anaylse similarities between Jainism and Buddhism.  Explain the points of difference between Jainism and Buddhism. CU IDOL SELF LEARNING MATERIAL (SLM)