BAQ103-History and Culture of Punjab

194 History and Culture of Punjab - I step-child of the mother’s husband; by that token, Vyasa could be considered Shantanu’s son and could be used to perpetuate the Kuru clan that ruled Hastinapur. Thus, by the Niyog custom, the two queens each had a son of Vyasa: to the elder queen was born a blind son called Dhritarashtra, and to the younger was born an otherwise healthy but extremely pale son called Pandu. To a maid of these queens was born a son of Vyasa called Vidur. Bheeshm brought up these three boys with great care. Dhritarashtra grew up to be the strongest of all princes in the country, Pandu was extremely skilled in warfare and archery, and Vidur knew all the branches of learning, politics, and statesmanship. With the boys grown, it was now time to fill up the empty throne of Hastinapur. Dhritarashtra, the eldest, was bypassed because the laws barred a disabled person from being king. Pandu, instead, was crowned. Bheeshm negotiated Dhritarashtra’s marriage with Gandhari, and Pandu’s with Kunti and Madri. Pandu expanded the kingdom by conquering the surrounding areas, and brought in considerable war booty. With things running smoothly in the country, and with its coffers full, Pandu asked his elder brother to look after the state affairs, and retired to the forests with his two wives for some time off. Kauravas and Pandavas A few years later, Kunti returned to Hastinapur. With her were five little boys, and the bodies of Pandu and Madri. The five boys were the sons of Pandu, born to his two wives through the Niyog custom from gods: the eldest was born of Dharma, the second of Vayu, the third of Indra, and the youngest twins of the Ashvins. In the meanwhile, Dhritarashtra and Gandhari too had had children of their own: 100 sons and one daughter. The Kuru elders performed the last rites for Pandu and Madri, and Kunti and the children were welcomed into the palace. Pandavas All of the 105 princes were subsequently entrusted to the care of a teacher: Kripa at first and, additionally, Drona later. Drona’s school at Hastinapur attracted several other boys; Karna, of the Suta clan was one such boy. It was here that hostilities quickly developed between the sons of Dhritarashtra (collectively called the Kauravas, patronymic of their ancestor Kuru) and the sons of Pandu (collectively called the Pandavas, patronymic of their father). CU IDOL SELF LEARNING MATERIAL (SLM)

Study of Epic Age 195 Duryodhana, the eldest Kaurava, tried and failed to poison Bheem, the second Pandava. Karna, because of his rivalry in archery with the third Pandava, Arjuna, allied himself with Duryodhan. In time, the princes learnt all they could from their teachers, and the Kuru elders decided to hold a public skills exhibition of the princes. It was during this exhibition that the citizens became plainly aware of the hostilities between the two branches of the royal family: Duryodhan and Bheem had a mace fight that had to be stopped before things turned ugly, Karna – uninvited as he was not a Kuru prince – challenged Arjuna, was insulted on account of his non-royal birth, and was crowned king of a vassal state on the spot by Duryodhan. It was also around this time that questions began to be raised about Dhritarashtra occupying the throne, since he was supposed to be holding it only in trust for Pandu, the crowned king. To keep peace in the realm, Dhritarashtra declared the eldest Pandava, Yudhishthir, as the crown prince and heir apparent. 7.5 Historical Importance of the Mahabharata The First Exile Yudhishthir’s being the crown prince and his rising popularity with the citizens was extremely distasteful to Duryodhan, who saw himself as the rightful heir since his father was the de facto king. He plotted to get rid of the Pandavas. This he did by getting his father to send the Pandavas and Kunti off to a nearby town on the pretext of a fair that was held there. The palace in which the Pandavas were to stay in that town was built by an agent of Duryodhan; the palace was made entirely of inflammable materials since the plan was to burn down the palace - together with the Pandavas and Kunti – once they’d settled in. The Pandavas, however, were alerted to this fact by their other uncle, Vidur, and had a counter plan ready; they dug an escape tunnel underneath their chambers. One night, the Pandavas gave out a huge feast which all of the townsfolk came to. At that feast, a forest woman and her five sons found themselves so well-fed and well-drunk that they could no longer walk straight; they passed out on the floor of the hall. That very night, the Pandavas themselves set fire to the palace and escaped through the tunnel. When the flames had died down, the townsfolk discovered the bones of the forest woman and her boys, and mistook them for Kunti and the Pandavas. Duryodhan thought his plan had succeeded and that the world was free of the Pandavas. CU IDOL SELF LEARNING MATERIAL (SLM)

196 History and Culture of Punjab - I Arjuna and Draupadi Meanwhile, the Pandavas and Kunti went into hiding, moving from one place to another and passing themselves off as a poor brahmin family. They would seek shelter with some villager for a few weeks, the princes would go out daily to beg for food, return in the evenings and hand over the day’s earnings to Kunti who would divide the food into two: one half was for the strongman Bheem and the other half was shared by the others. During these wanderings, Bheem killed two demons, married a demoness, and had a demon child called Ghatotkach. They then heard about a swayamvar (a ceremony to choose a suitor) being organised for the princess of Panchal, and went at Panchal to see the festivities. According to their practice, they left their mother home and set out for alms: they reached the swayamvar hall where the king was giving away things most lavishly to alms seekers. The brothers sat themselves down in the hall to watch the fun: the princess Draupadi, born of fire, was famed for her beauty and every prince from every country for miles around had come to the swayamvar, hoping to win her hand. The conditions of the swayamvar were difficult: a long pole on the ground had a circular contraption spinning at its top. On this moving disc was attached a fish. At the bottom of the pole was a shallow urn of water. A person had to look down into this water-mirror, use the bow and five arrows that were provided, and pierce the fish spinning on top. Five attempts were allowed. It was evident that only an extremely skilled archer, such as the now-presumed-dead Arjuna, could pass the test. Arjuna at the Draupadi Swayamvar One by one, the kings and princes tried to shoot the fish, and failed. Some could not even lift the bow; some could not string it. The Kauravas and Karna were also present. Karna picked up the bow and strung it in a moment, but was prevented from taking aim when Draupadi declared she would not marry anyone from the Suta clan. After every one of the royals had failed, Arjuna, the third Pandava, stepped up to the pole, picked up the bow, strung it, affixed all of the five arrows to it, looked down into the water, aimed, shot, and pierced the fish’s eye with all of the five arrows in a single attempt. Arjuna had won Draupadi’s hand. The Pandava brothers, still in the guise of poor brahmins, took Draupadi back to the hut they were staying at and shouted for Kunti, “Ma, Ma, come and see what we’ve brought back today.” Kunti, saying, “Whatever it is, share it among yourselves”, came out of the hut, saw that it wasn’t CU IDOL SELF LEARNING MATERIAL (SLM)

Study of Epic Age 197 alms but the most beautiful woman she had ever set her eyes on, and stood stock still as the import of her words sank in on everybody present. Meanwhile, Draupadi’s twin Dhrishtadyumna, unhappy that his royal sister should be married off to a poor commoner, had secretly followed the Pandavas back to their hut. Also following them secretly was a dark prince and his fair brother – Krishna and Balaram of the Yadava clan – who had suspected that the unknown archer could be none other than Arjuna, who had been presumed dead at the palace-burning incident several months ago. These princes were related to the Pandavas – their father was Kunti’s brother – but they had never met before. By design or happenstance, Vyasa also arrived at the scene at this point and the Pandava hut was alive for a while with happy cries of meetings and reunions. To keep Kunti’s words, it was decided that Draupadi would be the common wife of all of the five Pandavas. Her brother, Dhrishtadyumna, and her father, the king Drupad, were reluctant with this unusual arrangement but were talked around to it by Vyasa and Yudhishthir. Places in the Mahabharata After the wedding ceremonies at Panchal were over, the Hastinapur palace invited the Pandavas and their bride back. Dhritarashtra made a great show of happiness on discovering that the Pandavas were alive after all, and he partitioned the kingdom, giving them a huge tract of barren land to settle in and rule over. The Pandavas transformed this land into a paradise. Yudhishthir was crowned there, and he performed a sacrifice that involved all of the kings of the land to accept – either voluntarily or by force –– his suzerainty. The new kingdom, Indraprastha, prospered. Meanwhile, the Pandavas had entered into an agreement among themselves regarding Draupadi: she was to be wife of each Pandava, by turn, for a year. If any Pandava was to enter the room where she was present with her husband-of-that-year, that Pandava was to be exiled for 12 years. It so happened that once Draupadi and Yudhishthir, her husband of that year, were present in the armoury when Arjuna entered it to take his bow and arrows. Consequently, he went off in exile during which he toured the entire country, down to its southernmost tip, and married three princesses he met along the way. The prosperity of Indraprastha and the power of the Pandavas was not something that Duryodhan liked. He invited Yudhishthir to a dice game and got his uncle, Shakuni, to play on his (Duryodhan’s) behalf. Shakuni was an accomplished player; Yudhishthir staked – and lost – step by step his entire CU IDOL SELF LEARNING MATERIAL (SLM)

198 History and Culture of Punjab - I wealth, his kingdom, his brothers, himself, and Draupadi. Draupadi was dragged into the dice hall and insulted. There was an attempt to disrobe her, and Bheem lost his temper and vowed to kill each and every one of the Kauravas. Things came to such a boil that Dhritarashtra intervened unwillingly, gave the kingdom and their freedom back to the Pandavas and Draupadi, and set them off back to Indraprastha. This angered Duryodhan, who talked his father around, and invited Yudhishthir to another dice game. This time, the condition was that the loser would go on a 12-year exile followed by a year of life incognito. If they were to be discovered during this incognito period, the loser would have to repeat the 12+1 cycle. The dice game was played. Yudhishthir lost again. The Second Exile For this exile, the Pandavas left their ageing mother Kunti behind at Hastinapur, in Vidur’s place. They lived in forests, hunted game, and visited holy spots. At around this time, Yudhishthir asked Arjuna to go to the heavens in quest of celestial weapons because, by now, it was apparent that their kingdom would not be returned to them peacefully after the exile and that they would have to fight for it. Arjuna did so, and not only did he learn the techniques of several divine weapons from the gods, he also learnt how to sing and dance from the gandharvas. After 12 years, the Pandavas went incognito for a year. During this one-year period, they lived in the Virat kingdom. Yudhishthir took up employment as a king’s counsellor, Bheem worked in the royal kitchens, Arjuna turned himself into a eunuch and taught the palace maidens how to sing and dance, the twins worked at the royal stables, and Draupadi became a handmaiden to the queen. At the end of the incognito period - during which they were not discovered despite Duryodhan’s best efforts – the Pandavas revealed themselves. The Virat king was overwhelmed; he offered his daughter in marriage to Arjuna but he declined since he had been her dance teacher the past year and students were akin to children. The princess was married, instead, to Arjuna’s son Abhimanyu. At this wedding ceremony, a large number of Pandava allies gathered to draw out a war strategy. Meanwhile, emissaries had been sent to Hastinapur to demand Indraprastha back but the missions had failed. Krishna himself went on a peace mission and failed. Duryodhan refused to give away as much land as was covered by the point of a needle, let alone the five villages proposed by the peace missions. The Kauravas also gathered their allies around them, and even broke away a key Pandava ally – the maternal uncle of the Pandava twins – by trickery. War became inevitable. CU IDOL SELF LEARNING MATERIAL (SLM)

Study of Epic Age 199 Arjuna during the Battle of Kurukshetra Just before the war bugle was sounded, Arjuna saw arrayed before him his relatives: his great- grandfather Bheeshm who had practically brought him up, his teachers Kripa and Drona, his brothers the Kauravas, and, for a moment, his resolution wavered. Krishna, the warrior par excellence, had given up arms for this war and had elected to be Arjuna’s charioteer. To him Arjuna said, “Take me back, Krishna. I can’t kill these people. They’re my father, my brothers, my teachers, my uncles, my sons. Krishna explained the impermanence of life to Arjuna, and the importance of doing one’s duty and of sticking to the right path. Arjuna picked up his bow again. Casualties on both sides were high. When it all ended, the Pandavas had won the war but lost almost everyone they held dear. Duryodhan and all of the Kauravas had died, as had all of the menfolk of Draupadi’s family, including all of her sons by the Pandavas. The now-dead Karna was revealed to be a son of Kunti’s from before her marriage to Pandu, and thus, the eldest Pandava and the rightful heir to the throne. The grand old man, Bheeshm, lay dying; their teacher Drona was dead as were several kinsfolk related to them either by blood or by marriage. In about 18 days, the entire country lost almost three generations of its men. It was a war not seen on a scale before, it was the Great Indian war, the Maha-bharat. After the war, Yudhishthir became king of Hastinapur and Indraprastha. The Pandavas ruled for 36 years, after which they abdicated in favour of Abhimanyu’s son, Parikshit. The Pandavas and Draupadi proceeded on foot to the Himalayas, intending to live out their last days climbing the slopes heavenwards. One by one, they fell on this last journey and their spirits ascended to the heavens. Years later, Parikshit’s son succeeded his father as king. He held a big sacrifice, at which this entire story was recited for the first time by a disciple of Vyasa called Vaishampayan. Since that time, this story has been retold countless times, expanded upon, and retold again. The Mahabharata remains popular to this day in India. It has been adapted and recast in contemporary mode in several films and plays. Children continue to be named after the characters in the epic. The Bhagvad Gita is one of the holiest of Hindu scriptures. Beyond India, the Mahabharata story is popular in south-east Asia in cultures that were influenced by Hinduism such as Indonesia and Malaysia. CU IDOL SELF LEARNING MATERIAL (SLM)

200 History and Culture of Punjab - I 7.6 Summary Ramayana and Mahabharata are historical epics with the central character as Rama and Krishna respectively. They have been written by Valmiki and Vyasa respectively who were contemporary of their characters. Incidentally they also figure in their recordings after some of their own characters are required to report about them. Ramayana has 24000 verses whereas Mahabharata had originally 100000. Ramayana is a very compact and an ideal epic suiting perfectly well with the standards of an epic such as – it should have 8 cantos, its central character should be a perfect model and idealistic. Mahabharata on the other hand focuses on history of the clan of Kurukul where Pandvas and Kauravas fight. Pandavas win it ultimately with the interference of Lord Krishna as they stood for dharma. Ramayana is one of the two major Sanskrit epics of ancient India, the other being the Mahabharata. Along with the Mahabharata, it forms the Hindu Itihasa. The epic, traditionally ascribed to the Maharshi Valmiki, narrates the life of Ram, the legendary prince of the Koshal Kingdom. It follows his fourteen-year exile to the forest by his father King Dasharatha, on request of his step- mother Kaikeyi. His travels across forests in India with his wife Sita and brother Lakshman, the kidnapping of his wife by Ravana, the great king of Lanka, resulting in a war with him, and Ram’s eventual return to Ayodhya to be crowned king is the crux of the epic. There have been many attempts to unravel the epic’s historical growth and compositional layers; various recent scholars’ estimates for the earliest stage of the text range from the 7th to 4th centuries BCE, with later stages extending up to the 3rd century CE. Dasharatha is king of Ayodhya and father of Ram. He has three queens, Kaushalya, Kaikeyi and Sumitra, and four sons: Bharata, and twins Lakshman, Shatrughna and Ram. Once, Kaikeyi saved Dasharatha in a war and as a reward, she got the privilege from Dasharatha to fulfil two of her wishes at any time of her lifetime. She made use of the opportunity and forced Dasharatha to make their son Bharata crown prince and send Ram into exile for 14 years. Dasharatha dies heartbroken after Ram goes into exile. Ram is the main character of the tale. Portrayed as the seventh avatar of god Vishnu, he is the eldest and favourite son of Dasharatha, the king of Ayodhya and his Chief Queen, Kaushalya. He is portrayed as the epitome of virtue. Dasharatha is forced by Kaikeyi to command Ram to relinquish CU IDOL SELF LEARNING MATERIAL (SLM)

Study of Epic Age 201 his right to the throne for fourteen years and go into exile. Ram kills the evil demon Ravana, who abducted his wife Sita, and later returns to Ayodhya to form an ideal state. Bharata is the son of Dasharatha and Queen Kaikeyi. when he learns that his mother Kaikeyi has forced Ram into exile and caused Dasharatha to die brokenhearted, he storms out of the palace and goes in search of Ram in the forest. When Ram refuses to return from his exile to assume the throne, Bharata obtains Ram’s sandals and places them on the throne as a gesture that Ram is the true king. Bharata then rules Ayodhya as the regent of Ram for the next fourteen years, staying outside the city of Ayodhya. He was married to Mandavi. After Ram and Sita have been married for twelve years, an elderly Dasharatha expresses his desire to crown Ram, to which the Koshal assembly and his subjects express their support. On the eve of the great event, Kaikeyi – her jealousy aroused by Manthara, a wicked maidservant – claims two boons that Dasharatha had long ago granted her. Kaikeyi demands Ram to be exiled into the wilderness for fourteen years, while the succession passes to her son Bharata. The heartbroken king, constrained by his rigid devotion to his given word, accedes to Kaikeyi’s demands. Ram accepts his father’s reluctant decree with absolute submission and calm self-control which characterises him throughout the story. He is joined by Sita and Lakshman. When he asks Sita not to follow him, she says, “the forest where you dwell is Ayodhya for me and Ayodhya without you is a veritable hell for me.” After Ram’s departure, King Dasharatha, unable to bear the grief, passes away. Meanwhile, Bharata who was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to profit from his mother’s wicked scheming and visits Ram in the forest. He requests Ram to return and rule. But Ram, determined to carry out his father’s orders to the letter, refuses to return before the period of exile. The Ramayana is an ancient Indian epic, composed sometime in the 5th century BCE, about the exile and then return of Rama, prince of Ayodhya. It was composed in Sanskrit by the sage Valmiki, who taught it to Rama’s sons, the twins Lava and Kush. At about 24000 verses, it is a rather long poem and, by tradition, is known as the Adi Kavya (adi = original, first; kavya = poem). While the basic story is about palace politics and battles with demon tribes, the narrative is interspersed with philosophy, ethics, and notes on duty. While in that other Indian epic, the Mahabharata, the characters are presented with all their human follies and failings, the Ramayana leans more towards an ideal state of things: Rama is the ideal son and king, Sita the ideal wife, Hanuman the ideal CU IDOL SELF LEARNING MATERIAL (SLM)

202 History and Culture of Punjab - I devotee, Lakshman and Bharat the ideal brothers, and even Ravana, the demon villain, is not entirely despicable. The Mahabharata is an ancient Indian epic where the main story revolves around two branches of a family – the Pandavas and Kauravas – who, in the Kurukshetra War, battle for the throne of Hastinapur. Interwoven into this narrative are several smaller stories about people dead or living, and philosophical discourses. Krishna-Dwaipayan Vyasa, himself a character in the epic, composed it; as, according to tradition, he dictated the verses and Ganesha wrote them down. At 100,000 verses, it is the longest epic poem ever written, generally thought to have been composed in the 4th century BCE or earlier. The events in the epic play out in the Indian subcontinent and surrounding areas. It was first narrated by a student of Vyasa at a snake-sacrifice of the great-grandson of one of the major characters of the story. Including within it the Bhagavad Gita, the Mahabharata is one of the most important texts of ancient Indian, indeed world, literature. Yudhishthir’s being the crown prince and his rising popularity with the citizens was extremely distasteful to Duryodhan, who saw himself as the rightful heir since his father was the de facto king. He plotted to get rid of the Pandavas. This he did by getting his father to send the Pandavas and Kunti off to a nearby town on the pretext of a fair that was held there. The palace in which the Pandavas were to stay in that town was built by an agent of Duryodhan; the palace was made entirely of inflammable materials since the plan was to burn down the palace – together with the Pandavas and Kunti – once they’d settled in. The Pandavas, however, were alerted to this fact by their other uncle, Vidur, and had a counter plan ready; they dug an escape tunnel underneath their chambers. One night, the Pandavas gave out a huge feast which all of the townsfolk came to. At that feast, a forest woman and her five sons found themselves so well-fed and well-drunk that they could no longer walk straight; they passed out on the floor of the hall. That very night, the Pandavas themselves set fire to the palace and escaped through the tunnel. When the flames had died down, the townsfolk discovered the bones of the forest woman and her boys, and mistook them for Kunti and the Pandavas. Duryodhan thought his plan had succeeded and that the world was free of the Pandavas. Meanwhile, the Pandavas and Kunti went into hiding, moving from one place to another and passing themselves off as a poor brahmin family. They would seek shelter with some villager for a few weeks, the princes would go out daily to beg for food, return in the evenings and hand over the CU IDOL SELF LEARNING MATERIAL (SLM)

Study of Epic Age 203 day’s earnings to Kunti who would divide the food into two: one half was for the strongman Bheem and the other half was shared by the others. During these wanderings, Bheem killed two demons, married a demoness, and had a demon child called Ghatotkach. They then heard about a swayamvar (a ceremony to choose a suitor) being organised for the princess of Panchal, and went at Panchal to see the festivities. According to their practice, they left their mother home and set out for alms: they reached the swayamvar hall where the king was giving away things most lavishly to alms seekers. The brothers sat themselves down in the hall to watch the fun: the princess Draupadi, born of fire, was famed for her beauty and every prince from every country for miles around had come to the swayamvar, hoping to win her hand. The conditions of the swayamvar were difficult: a long pole on the ground had a circular contraption spinning at its top. On this moving disc was attached a fish. At the bottom of the pole was a shallow urn of water. A person had to look down into this water-mirror, use the bow and five arrows that were provided, and pierce the fish spinning on top. Five attempts were allowed. It was evident that only an extremely skilled archer, such as the now-presumed-dead Arjuna, could pass the test. 7.7 Key Words/Abbreviations  The Ramayana: Ramayana is one of the two major Sanskrit epics of ancient India.  Etymology: The name Ramayana means “Ram” + “Aayana”, whereas Ram is name of Lord or God.  Allies of Ram: The vanaras constructing the Ram Setu Bridge to Lanka, makaras and fish also aid the construction  Vanara: Hanuman is a vanara belonging to the kingdom of Kishkindha.  Riksha: Jambavan/Jamvanta is known as Riksharaj (King of the Rikshas).  Griddha: Jatayu, son of Aruna and nephew of Garuda.  Rakshasa: Vibhishana, youngest brother of Ravana.  Rakshasas: Ravana, a rakshasa, is the king of Lanka.  Ayodhya kand: After Ram and Sita have been married for twelve years.  Kishkindha kand: A stone bas-relief at Banteay Srei in Cambodia depicts the combat between Vali and Sugriva (middle). CU IDOL SELF LEARNING MATERIAL (SLM)

204 History and Culture of Punjab - I  Sundara kand: Sundara kand forms the heart of Valmiki’s Ramayana and consists of a detailed, vivid account of Hanuman’s adventures.  Yuddha kand: The Battle at Lanka, Ramayana by Sahibdin. 7.8 Learning Activity 1. You are suggested to prepare the summary of the history of “The Ramayana”. _________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________ ____________________________________________________________________________________________________________________________________________ 2. You are required to prepare report on “The Mahabharata”. _________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________ ____________________________________________________________________________________________________________________________________________ 7.9 Unit End Questions (MCQ and Descriptive) A. Descriptive Type: Short Answer Type Questions 1. Discuss the introduction of the Ramayana and the history. 2. Give a brief explanation of Etymology and Allies of Ram. 3. Discuss about the role of Griddha and Rakshasa. 4. Explain in details about Yuddha kand. 5. Discuss about historical importance of the Ramayana. 6. Explain the history of the Mahabharata. 7. Discuss about Dhritarashtra. 8. Explain in details about historical importance of the Mahabharata. B. Multiple Choice/Objective Type Questions 1. Which of the following is historical epic with the central character as Rama? (a) Mahabharata (b) Ramayana (c) Kurukshetra (d) All the above CU IDOL SELF LEARNING MATERIAL (SLM)

Study of Epic Age 205 2. Which of the following is historical epic with the central character as Krishna? (a) Mahabharata (b) Ramayana (c) Kurukshetra (d) All the above 3. Who is the king of Ayodhya and father of Ram? (a) Dasharatha (b) Ravana (c) Hanuman (d) None of the above 4. The Ramayana is an ancient Indian epic, composed sometime in the __________. (a) 4th century BCE (b) 5th century BCE (c) 6th century BCE (d) 8th century BCE 5. The Mahabharata is an ancient Indian epic where the main story revolves around the branches of a family __________. (a) The Pandavas (b) The Kauravas (c) Both (a) and (b) (d) None of the above Answers 1. (b), 2. (a), 3. (a), 4. (b), 5. (c) 7.10 References “References of this unit have been given at the end of the book”.  CU IDOL SELF LEARNING MATERIAL (SLM)

206 History and Culture of Punjab - I UNIT 8 SCHOOL OF BUDDHISM Structure: 8.0 Learning Objective 8.1 Introduction 8.2 Life of the Buddha 8.3 The Teachings of Buddhism 8.4 The Noble Eightfold Path 8.5 Impact of Buddhism on the Punjab 8.6 Summary 8.7 Key Words/Abbreviations 8.8 LearningActivity 8.9 Unit End Questions (MCQ and Descriptive) 8.10 References 8.0 Learning Objective After studying this unit, you will be able to:  Make learners familiar with the teaching of Lord Buddha and as it was free from caste system and other restrictions, common people adopted Buddhism CU IDOL SELF LEARNING MATERIAL (SLM)

School of Buddhism 207 8.1 Introduction Buddhism is the world’s fourth-largest religion with over 520 million followers, or over 7% of the global population, known as Buddhists. Buddhism encompasses a variety of traditions, beliefs and spiritual practices largely based on original teachings attributed to the Buddha and resulting interpreted philosophies. It originated in ancient India as a Sramana tradition sometime between the 6th and 4th centuries BCE, spreading through much of Asia. Two major extant branches of Buddhism are generally recognized by scholars: Theravada and Mahayana. Most Buddhist traditions share the goal of overcoming suffering and the cycle of death and rebirth, either by the attainment of Nirvana or through the path of Buddhahood. Buddhist schools vary in their interpretation of the path to liberation, the relative importance and canonicity assigned to the various Buddhist texts, and their specific teachings and practices. Widely observed practices include taking refuge in the Buddha, the Dharma and the Sangha, observance of moral precepts, monasticism, meditation, and the cultivation of the Paramitas (perfections, or virtues). Theravada Buddhism has a widespread following in Sri Lanka and Southeast Asia such as Cambodia, Laos, Myanmar and Thailand. Mahayana, which includes the traditions of Pure Land, Zen, Nichiren Buddhism, Shingon and Tiantai (Tendai), is found throughout East Asia. Vajrayana, a body of teachings attributed to Indian adepts, may be viewed as a separate branch or as an aspect of Mahayana Buddhism. Tibetan Buddhism, which preserves the Vajrayana teachings of eighth-century India, is practised in the countries of the Himalayan region, Mongolia, and Kalmykia. 8.2 Life of the Buddha Buddhism is an Indian religion attributed to the teachings of the Buddha, supposedly born Siddhartha Gautama, and also known as the Tathagata and Sakyamuni. Early texts have his personal name as “Gautama” or “Gotama” without any mention of “Siddhartha,” which appears to have been a kind of honorific title when it does appear. The details of Buddha’s life are mentioned in many Early Buddhist Texts but are inconsistent, and his social background and life details are difficult to prove, the precise dates uncertain. The evidence of the early texts suggests that he was born as Siddhartha Gautama in Lumbini and grew up in Kapilavasthu a town in the plains region of the modern Nepal-India border, and that CU IDOL SELF LEARNING MATERIAL (SLM)

208 History and Culture of Punjab - I he spent his life in what is now modern Bihar and Uttar Pradesh. Some hagiographic legends state that his father was a king named Suddhodana, his mother was Queen Maya, and he was born in Lumbini gardens. However, scholars such as Richard Gombrich consider this a dubious claim because a combination of evidence suggests he was born in the Shakyas community – one that later gave him the title Shakyamuni, and the Shakya community was governed by a small oligarchy or republic- like council where there were no ranks but where seniority mattered instead. Some of the stories about Buddha, his life, his teachings, and claims about the society he grew up in may have been invented and interpolated at a later time into the Buddhist texts. According to the Buddhist sutras, Gautama was moved by the innate suffering of humanity and its endless repetition due to rebirth. He set out on a quest to end this repeated suffering. Early Buddhist canonical texts and early biographies of Gautama state that Gautama first studied under Vedic teachers, namely Alara Kalama and Uddaka Ramaputta, learning meditation and ancient philosophies, particularly the concept of “nothingness, emptiness” from the former, and “what is neither seen nor unseen” from the latter. Finding these teachings to be insufficient to attain his goal, he turned to the practice of asceticism. This too fell short of attaining his goal, and then he turned to the practice of dhyana, meditation. He famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya in the Gangetic plains region of South Asia. He gained insight into the workings of karma and his former lives, and attained enlightenment, certainty about the Middle Way as the right path of CU IDOL SELF LEARNING MATERIAL (SLM)

School of Buddhism 209 spiritual practice to end suffering (dukkha) from rebirths in Sansara. As a fully enlightened Buddha (Skt. samyaksanbuddha), he attracted followers and founded a Sangha (monastic order). Now, as the Buddha, he spent the rest of his life teaching the Dharma he had discovered, and died at the age of 80 in Kushinagar, India. Buddha’s teachings were propagated by his followers, which in the last centuries of the 1st millennium BCE became over 18 Buddhist sub-schools of thought, each with its own basket of texts containing different interpretations and authentic teachings of the Buddha; these over time evolved into many traditions of which the more well-known and widespread in the modern era are Theravada, Mahayana and Vajrayana Buddhism. Who was Buddha? Buddha, born with the name Siddhartha Gautama, was a teacher, philosopher and spiritual leader who is considered the founder of Buddhism. He lived and taught in the region around the border of modern-day Nepal and India sometime between the 6th to 4th century B.C. The name Buddha means “one who is awakened” or “the enlightened one.” While scholars agree that Buddha did in fact exist, the specific dates and events of his life are still debated. According to the most widely known story of his life, after experimenting with different teachings for years, and finding none of them acceptable, Siddhartha Gautama spent a fateful night in deep meditation beneath a tree. During his meditation, all of the answers he had been seeking became clear, and he achieved full awareness, thereby becoming Buddha. Early Life Buddha was born in the 6th century BC, or possibly as early as 624 BC, according to some scholars. Other researchers believe he was born later, even as late as 448 BC. And some Buddhists believe Gautama Buddha lived from 563 BC to 483 BC. But virtually all scholars believe Siddhartha Gautama was born in Lumbini in present-day Nepal. He belonged to a large clan called the Shakyas. In 2013, archaeologists working in Lumbini found evidence of a tree shrine that predated other Buddhist shrines by some 300 years, providing new evidence that Buddha was probably born in the 6th century BC. CU IDOL SELF LEARNING MATERIAL (SLM)

210 History and Culture of Punjab - I Siddhartha Gautama Siddhartha (“he who achieves his aim”) Gautama grew up the son of a ruler of the Shakya clan. His mother died seven days after giving birth. A holy man, however, prophesied great things for the young Siddhartha: He would either be a great king or military leader or he would be a great spiritual leader. To protect his son from the miseries and suffering of the world, Siddhartha’s father raised him in opulence in a palace built just for the boy and sheltered him from knowledge of religion, human hardship and the outside world. According to legend, he married at the age of 16 and had a son soon thereafter, but Siddhartha’s life of worldly seclusion continued for another 13 years. Siddhartha in the Real World The prince reached adulthood with little experience of the world outside the palace walls, but one day he ventured out with a charioteer and was quickly confronted with the realities of human frailty: He saw a very old man, and Siddhartha's charioteer explained that all people grow old. Questions about all he had not experienced led him to take more journeys of exploration, and on these subsequent trips he encountered a diseased man, a decaying corpse and an ascetic. The charioteer explained that the ascetic had renounced the world to seek release from the human fear of death and suffering. Siddhartha was overcome by these sights, and the next day, at age 29, he left his kingdom, his wife and his son to follow a more spiritual path, determined to find a way to relieve the universal suffering that he now understood to be one of the defining traits of humanity. The Ascetic Life For the next six years, Siddhartha lived an ascetic life, studying and meditating using the words of various religious teachers as his guide. He practiced his new way of life with a group of five ascetics, and his dedication to his quest was so stunning that the five ascetics became Siddhartha’s followers. When answers to his questions did not appear, however, he redoubled his efforts, enduring pain, fasting nearly to starvation and refusing water. CU IDOL SELF LEARNING MATERIAL (SLM)

School of Buddhism 211 Whatever he tried, Siddhartha could not reach the level of insight he sought, until one day when a young girl offered him a bowl of rice. As he accepted it, he suddenly realized that corporeal austerity was not the means to achieve inner liberation, and that living under harsh physical constraints was not helping him achieve spiritual release. So he had his rice, drank water and bathed in the river. The five ascetics decided that Siddhartha had given up the ascetic life and would now follow the ways of the flesh, and they promptly left him. The Buddha Emerges That night, Siddhartha sat alone under the Bodhi tree, vowing to not get up until the truths he sought came to him, and he meditated until the sun came up the next day. He remained there for several days, purifying his mind, seeing his entire life, and previous lives, in his thoughts. During this time, he had to overcome the threats of Mara, an evil demon, who challenged his right to become the Buddha. When Mara attempted to claim the enlightened state as his own, Siddhartha touched his hand to the ground and asked the Earth to bear witness to his enlightenment, which it did, banishing Mara. And soon a picture began to form in his mind of all that occurred in the universe, and Siddhartha finally saw the answer to the questions of suffering that he had been seeking for so many years. In that moment of pure enlightenment, Siddhartha Gautama became the Buddha. Buddha Teachings Armed with his new knowledge, the Buddha was initially hesitant to teach, because what he now knew could not be communicated to others in words. According to legend, it was then that the king of gods, Brahma, convinced Buddha to teach, and he got up from his spot under the Bodhi tree and set out to do just that. About 100 miles away, he came across the five ascetics he had practiced with for so long, who had abandoned him on the eve of his enlightenment. Siddhartha encouraged them to follow a path of balance instead of one characterized by either aesthetic extremism or sensuous indulgence. He called this path the Middle Way. CU IDOL SELF LEARNING MATERIAL (SLM)

212 History and Culture of Punjab - I To them and others who had gathered, he preached his first sermon (henceforth known as Setting in Motion the Wheel of the Dharma), in which he explained the Four Noble Truths and the Eightfold Path, which became the pillars of Buddhism. The ascetics then became his first disciples and formed the foundation of the Sangha, or community of monks. Women were admitted to the Sangha, and all barriers of class, race, sex and previous background were ignored, with only the desire to reach enlightenment through the banishment of suffering and spiritual emptiness considered. For the remainder of his years, Buddha traveled, preaching the Dharma (the name given to his teachings) in an effort to lead others along the path of enlightenment. How Did Buddha Die? Buddha died around the age of 80, possibly of an illness from eating spoiled meat or other food. When he died, it is said that he told his disciples that they should follow no leader, but to “be your own light.” The Buddha is undoubtedly one of the most influential figures in world history, and his teachings have affected everything from a variety of other faiths (as many find their origins in the words of the Buddha) to literature to philosophy, both within India and to the farthest reaches of the world. Today, an estimated 350 million people across the world adhere to Buddhist beliefs and practices. 8.3 The Teachings of Buddhism The following points highlight the five important teachings of Lord Buddha. The teachings are: 1. Prominence to Character 2. Belief in Karma and Rebirth 3. Disbelief in the Existence of God 4. Ahimsa 5. Caste System CU IDOL SELF LEARNING MATERIAL (SLM)

School of Buddhism 213 Teaching # 1 Prominence to Character Buddha laid great emphasis on moral life rather than worship. He attached too much importance to the building of the moral character and laid down various principles for the purpose. These rules of morality insisted on speaking of truth, love and benevolence, obedience to parents and respect to elders, living life of chastity, abstaining from intoxicating drinks, charity, kindness and mercy to the sick and to all living beings. Teaching # 2 Belief in Karma and Rebirth Gautama Buddha believed in the theory of karma and held that the condition of people in this life and the next rests on his karma. A man reaps what he sows Sand no god or goddesses can change it. No person can escape the consequences of his deeds. A person is born again and again to reap the fruits of his karma. Buddha held that “If an individual sins no more he dies no more and when he dies no more, he is born no more and thus he come to live the life of Final Bliss.” Though the doctrine of karma was not a new contribution of Buddha because it was already known but credit goes to Buddha for popularizing this doctrine. Teaching # 3 Disbelief in the Existence of God Because of his firm belief in the theory of karma, Buddha did not play any attention to the issue regarding God. This silence has been interpreted by the scholars as disbelief in the existence of God. In fact, Buddha neither accepted nor rejected the existence of god and goddesses. Teaching # 4 Ahimsa Ahimsa was another prominent feature of the teachings of Lord Buddha. According to him, spirit of love is more important than good deeds and considered non-violence as an integral part of practical morality. However, Buddha did not attach as much importance to Ahimsa as was attached by Jainism. Further although he insisted on love and non-violence for the living beings, he permitted his followers to take meat under certain circumstances. CU IDOL SELF LEARNING MATERIAL (SLM)

214 History and Culture of Punjab - I Teaching # 5 Caste System Gautama Buddha vehemently criticised caste system and did not believe in. caste distinctions. According to him, all men are equal and the status of a person is determined by his karmas. He believed that caste of a person does’ not depend on his birth but on his deeds. This principle of Buddha greatly appealed to the people of all castes and they came to his fold in large numbers. Thus, we find that the principles and teachings of Buddha were very simple and were debarred of all pomp and superstitions. He did not introduce any dogmatic religion but simply insisted on purity of thought, speech and action. He was the first rationalist of the world who asserted that one was one’s own saviour and master without reference to any outside power. The Buddha Teaches After his enlightenment, he went to the Deer Park near the holy city of Benares and shared his new understanding with five holy men. They understood immediately and became his disciples. This marked the beginning of the Buddhist community. For the next forty-five years, the Buddha and his disciples went from place to place in India spreading the Dharma, his teachings. Their compassion knew no bounds, they helped everyone along the way, beggars, kings and slave girls. At night, they would sleep where they were; when hungry they would ask for a little food. Whenever the Buddha went, he won the hearts of the people because he dealt with their true feelings. He advised them not to accept his words on blind faith, but to decide for themselves whether his teachings are right or wrong, then follow them. He encouraged everyone to have compassion for each other and develop their own virtue, “You should do your own work, for I can teach only the way.” He never became angry or impatient or spoke harshly to anyone, not even to those who opposed him. He always taught in such a way that everyone could understand. Each person thought the Buddha was speaking especially for him. The Buddha told his followers to help each other on the Way. Following is a story of the Buddha living as an example to his disciples. Once the Buddha and Ananda visited a monastery where a monk was suffering from a contagious disease. The poor man lay in a mess with no one looking after him. The Buddha himself washed the CU IDOL SELF LEARNING MATERIAL (SLM)

School of Buddhism 215 sick monk and placed him on a new bed. Afterwards, he admonished the other monks. “Monks, you have neither mother nor father to look after you. If you do not look after each other, who will look after you? Whoever serves the sick and suffering, serves me.” 8.4 The Noble Eightfold Path When the Buddha gave his first sermon in the Deer Park, he began the ‘Turning of the Dharma Wheel’. He chose the beautiful symbol of the wheel with its eight spokes to represent the Noble Eightfold Path. The Buddha’s teaching goes round and round like a great wheel that never stops, leading to the central point of the wheel, the only point which is fixed, Nirvana. The eight spokes on the wheel represent the eight parts of the Noble Eightfold Path. Just as every spoke is needed for the wheel to keep turning, we need to follow each step of the path. 1. Right View. The right way to think about life is to see the world through the eyes of the Buddha – with wisdom and compassion. 2. Right Thought. We are what we think. Clear and kind thoughts build good, strong characters. 3. Right Speech. By speaking kind and helpful words, we are respected and trusted by everyone. 4. Right Conduct. No matter what we say, others know us from the way we behave. Before we criticize others, we should first see what we do ourselves. 5. Right Livelihood. This means choosing a job that does not hurt others. The Buddha said, “Do not earn your living by harming others. Do not seek happiness by making others unhappy.” 6. Right Effort. A worthwhile life means doing our best at all times and having good will toward others. This also means not wasting effort on things that harm ourselves and others. 7. Right Mindfulness. This means being aware of our thoughts, words, and deeds. 8. Right Concentration. Focus on one thought or object at a time. By doing this, we can be quiet and attain true peace of mind. CU IDOL SELF LEARNING MATERIAL (SLM)

216 History and Culture of Punjab - I 8.5 Impact of Buddhism on the Punjab Prior to the partition of Indian sub-continental in August 1947, Punjab was the land of the five rivers: Sutlej, Beas, Ravi, Chenab and Jhelam. Then, it was divided into two halves – East Punjab (India) and West Punjab (Pakistan). The East Punjab was further divided on linguistic basis on 1st November, 1996 into three states of Punjab, Haryana and Himachal Pradesh. Buddhist came to Punjab through the Buddha himself and gained a good hold in the Punjab- Gandhara region within 300 years of the Mahaparinirvana of the Buddha in 483 BC. Thereafter, for more than 1,000 years, Buddhism was the predominant religion of the people of the region. During that period, a galaxy of Buddhist saints, scholars, artists, poets and philosophers like Nagasena, Asvaghosa, Asanga and Vasubandhu not only enriched the culture of the North-West region but also influenced and moulded the destiny of Buddhism kings of India: Milinda, Kanishka and Harsha flourished in the united Punjab, while the fourth, the most renowned Buddhist Emperor, Ashoka also started his career in the Punjab. Later, under the weight of political and religious upheavals, Buddhism disappeared from the plains but it managed to survive in some hilly tracts in the present day Himachal Pradesh. In the present day Punjab, Tsang, the celebrated Chinese pilgrim, who was in India for 14 years from 630 AD to 643 AD, visited three cities – Chinapatti, Jalandhar and Satadru. 1. Chinapatti: Chinapatti has been identified with the modern Patti in Amritsar district. It was so known because it was the winter residence of Kanishka’s Chinese hostages. Here, the pilgrim saw ten monasteries full of monks. He stayed here for 14 months, from January 634 to March 635 and studied the Abhidhamma sastra with the famous scholar, Vinitaprabha. 2. Jalandhar: The city of Jalandhar visited by Hiuen Tsang was the modern Jalandhar. Even at that time, it was a large city and was the capital of the Jalandhar kingdom, also known as Trigarta. The king of the Jalandhar kingdom was a Buddhist and an ally of Harsha, the last Buddhist Emperor of India (606-647 AD). According to Hiuen Tsang, his name was Wuddhi or Udito. While at Jalandhar in March-July 635 AD Hiuen Tsang was treated as a State Guest by the king of Jalandhar. At Jalandhar, Hiuen Tsang saw about 50 viharas with about 200 monks. One of the well- known viharas was known as Nagardhana in which resided Venerable Chandravarma, a famous Buddhist scholar of those times. Hiuen Tsang stayed in this vihara for four months CU IDOL SELF LEARNING MATERIAL (SLM)

School of Buddhism 217 and studied with Chandravarma a commentary known as Prakarana-Pada-Vibhasa-Sastra. Hiuen Tsang again visited Jalandhar in 643 AD when he was on his way back to china. In fact, Harsha had charged king Udito to conduct the pilgrim in safety to the frontiers. 3. Satadru: Satadru was another name of the river Sutlej and in olden days it also denoted a kingdom, the capital of which was Satadrue, now identified with Sanghol, near Sirhind. Here, Hiuen Tsang saw ten sangharamas but the halls were deserted and cold, with very few priests. Here, Asoka had also constructed a stupa which was still standing at the time of Hiuen Tsang’s visit. Out of the three places described by Hiuen Tsang, only Satadru or Sanghol has been discovered and excavated in modern Punjab. Sanghol is 65 kms by road from Ludhiana and 40 km from Chandigarh on the Ludhiana-Chandigarh road. Sanghol is 16 km by road from Sirhind railway station. The most important monument unearthed at Sanghol by the experts of the Department of Archaeology and Museums, Punjab is the stupa and the monastery complex. The stupa, which appears to have been first built by Asoka in the 3rd century BC, is on the pattern of Dhamma – Chakra (Wheel of Law). The cylindrical stupa is of 16 metres diameter on a 17 metres square platform – the pradakshina or circumambulation of the stupa raised at height. There is also a surkhi or murram pathway about 5.34 m in width all around the stupa. In the east is a paved pathway along which a number of votive stupas of solid mud were erected by the devotees. From the central portion of the stupa were recovered a tooth, ashes and some bones as also the bottom portion of a relic casket—most probably the body relics of the Buddha. The excavation also yielded a lid with a Kharosthi legend of 1st-2nd century BC. Upasaka Ayabhadra mentioned in the legend may have been responsible for enshrining the relics in the stupa. The priceless find at Sanghol, which has put it prominently on the archaeological map of the Kushana period from the railing around the stupa on the square platform. These railing pillars were found in a pit between the monastery and the stupa on 2nd February, 1985. The valuable parts of the railing include 4 corner pillars, 58 upright pillars, 7 double sided pillars, 35 cross bars and 13 coping stones. On the four corner pillars one is with Dharma-Chakradhvaja, two with Simbadhvaja and the last with stupa and devotees. The upright pillars have beautiful carvings of Yakshis, an Upasaka CU IDOL SELF LEARNING MATERIAL (SLM)

218 History and Culture of Punjab - I (a lay devotee), a Chakravartin (a royal devotee). The coping stones mounted on the railing pillars are decorated with a series of arched windows containing Buddhist symbols like dharmachakra, lotus, worship of the relic caskets, worship of Buddha’s bowl and other auspicious symbols. The cross bars which joins the tow pillars are decorated with lotus medallions. The Singhol sculptures are considered as the best specimen of the Buddhist art of 2nd century AD. During the excavation in the adjoining areas, a broken portion of stones from a gateway of the stupa, depicting jataka stories in red stone was also recovered. Coins of all the kings of the Kushana dynasty and also seals and sealing in Kharosthi and Brahmi scripts have been discovered. A large citadel with internal and external moats has also been unearthed. The monastery is yet to be fully excavated. Some Buddhist remains found in Ludhiana district are at Tihara, a place in the north-west corner of Jagraon Tehsil. Tihara has been identified with the city of Varat mentioned in the Mahabharata. On the mounds here a large number of small square copper coins have been found having on one side the Buddhist wheel and on the other the names of the Rajas in old Sanskrit. Besides coins, impressions of seals in burnt clay, large bricks, dice glazed pottery and many other antiquities, including the impressions of coins of the Yaudheyas in clay also been found. Another place important Buddhist point of view in this Tehsil is Arura, which lays a little north of Bhadar and about 10 miles south of Jagraon. “The old tank called Raniyana near Arura is frequented by numerous pilgrims. People say that the ancient name of this place was Ahichatta, and that its ruler, Raja Buddhamati, composed a work in Prakrit, entitled Dharma Katha, which is still used by the Puja tribe in the District.” 4. Amritsar: Sikhism is younger to Buddhism by over 2000 years as Guru Nanak, its founder was born in 1469 AD whereas the Buddha lived in the 6th century BC. In spite of that, and the fact that Sikhism arose when almost all traces of Buddhism had disappeared from India, the religion of the Buddha can be said to have left its mark on the Sikh religion. In the heyday of Buddhism, the Viharas were the places where not only monks but lay people also could get food and shelter, whenever in need. The system of ‘Guru Ka Langar’ food for everybody in vogue in the Gurudwaras seems to have been adopted by the Sikh Gurus by taking cue from the Buddhist tradition prevalent amongst some yogis. Further, the Gurus seem to have CU IDOL SELF LEARNING MATERIAL (SLM)

School of Buddhism 219 constructed the Golden temple, Amritsar with four gates on the pattern of the Buddhist Viharas. Prior to the rise of Buddhism, the temples had only one gate. The Buddhists introduced the practice of four gates with a view to emphasize equality, i.e., the Viharas were open to all. The Buddhist heritage has passed on to the Sikhs in another form also. The Sikhs consider the tank in the Golden Temple, Amritsar as the most sacred. This tank was a small take when Guru Ram Das, the fourth Guru, per chance discovered it. He acclaimed it Amritsar, the tank of nectar. This tank is said to be Buddhistic in origin. It has science been identified as the famous lake of Padmasambhave. St. Padmasambhave hailed from the swat Valley and was a powerful apostle of Tantrism. He flourished in the eighth century and did a lot to propagate Buddhism in Tibet where he went in 747 AD. The Tibetan considers him as their Guru and regards him next only to the Buddha. The name padmasambhava means the lotus born. According to a Tibetan tradition, Padmasambhava was found by the king Indraodhi or Indrabhuti of Udyana or Urgayan on the petals of a lotus flower in this lake. In olden days, the pilgrims from Tibet used to visit this lake while on pilgrimage to other Buddhist shrines in the Punjab. In this connection we reproduce below what the famous Italian scholar, G. Tucci, has said about the itinerary of the Tibetan pilgrims who came to India in the 13th century. “At the time of Stag Ts a rasa pa”, there was a regular intercourse between Jalandhar and Tibet as there is even now. There is hardly any doubt that this was chiefly due to the travels of Tibetan pilgrims of the Dsogs C’en and especially bka rgyad pa sects who used to visit the sacred places of Buddhist tradition. After God Ts an pa, their number must have considerably increased; today there is a regular intercourse along the routes and the tracks of Western Tibet. From there, they descend to the holy tirthas of the Buddhist tradition, to Amritsar where the tank of the Golden Temple is believed to be the lake of Padmasambhava, to Bodh Gaya, to Sarnath. 8.6 Summary Buddhism is the world’s fourth-largest religion with over 520 million followers, or over 7% of the global population, known as Buddhists. Buddhism encompasses a variety of traditions, beliefs and spiritual practices largely based on original teachings attributed to the Buddha and resulting interpreted philosophies. It originated in ancient India as a Sramana tradition sometime between the CU IDOL SELF LEARNING MATERIAL (SLM)

220 History and Culture of Punjab - I 6th and 4th centuries BCE, spreading through much of Asia. Two major extant branches of Buddhism are generally recognized by scholars: Theravada and Mahayana. Buddhism is an Indian religion attributed to the teachings of the Buddha, supposedly born Siddhartha Gautama, and also known as the Tathagata and Sakyamuni. Early texts have his personal name as “Gautama” or “Gotama” without any mention of “Siddhartha,” which appears to have been a kind of honorific title when it does appear. The details of Buddha’s life are mentioned in many Early Buddhist Texts but are inconsistent, and his social background and life details are difficult to prove, the precise dates uncertain. The evidence of the early texts suggests that he was born as Siddhartha Gautama in Lumbini and grew up in Kapilavasthu a town in the plains region of the modern Nepal-India border, and that he spent his life in what is now modern Bihar and Uttar Pradesh. Some hagiographic legends state that his father was a king named Suddhodana, his mother was Queen Maya, and he was born in Lumbini gardens. However, scholars such as Richard Gombrich consider this a dubious claim because a combination of evidence suggests he was born in the Shakyas community – one that later gave him the title Shakyamuni, and the Shakya community was governed by a small oligarchy or republic- like council where there were no ranks but where seniority mattered instead. Some of the stories about Buddha, his life, his teachings, and claims about the society he grew up in may have been invented and interpolated at a later time into the Buddhist texts. According to the Buddhist sutras, Gautama was moved by the innate suffering of humanity and its endless repetition due to rebirth. He set out on a quest to end this repeated suffering. Early Buddhist canonical texts and early biographies of Gautama state that Gautama first studied under Vedic teachers, namely Alara Kalama and Uddaka Ramaputta, learning meditation and ancient philosophies, particularly the concept of “nothingness, emptiness” from the former, and “what is neither seen nor unseen” from the latter. Finding these teachings to be insufficient to attain his goal, he turned to the practice of asceticism. This too fell short of attaining his goal, and then he turned to the practice of dhyana, meditation. He famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya in the Gangetic plains region of South Asia. He gained insight into the workings of karma and his former lives, and attained enlightenment, certainty about the Middle Way as the right path of CU IDOL SELF LEARNING MATERIAL (SLM)

School of Buddhism 221 spiritual practice to end suffering (dukkha) from rebirths in Sansara. As a fully enlightened Buddha (Skt. samyaksanbuddha), he attracted followers and founded a Sangha (monastic order). Now, as the Buddha, he spent the rest of his life teaching the Dharma he had discovered, and died at the age of 80 in Kushinagar, India. Buddha’s teachings were propagated by his followers, which in the last centuries of the 1st millennium BCE became over 18 Buddhist sub-schools of thought, each with its own basket of texts containing different interpretations and authentic teachings of the Buddha; these over time evolved into many traditions of which the more well-known and widespread in the modern era are Theravada, Mahayana and Vajrayana Buddhism. Buddha, born with the name Siddhartha Gautama, was a teacher, philosopher and spiritual leader who is considered the founder of Buddhism. He lived and taught in the region around the border of modern-day Nepal and India sometime between the 6th to 4th century BC. The name Buddha means “one who is awakened” or “the enlightened one.” While scholars agree that Buddha did in fact exist, the specific dates and events of his life are still debated. According to the most widely known story of his life, after experimenting with different teachings for years, and finding none of them acceptable, Siddhartha Gautama spent a fateful night in deep meditation beneath a tree. During his meditation, all of the answers he had been seeking became clear, and he achieved full awareness, thereby becoming Buddha. Buddha was born in the 6th century BC, or possibly as early as 624 BC, according to some scholars. Other researchers believe he was born later, even as late as 448 BC. And some Buddhists believe Gautama Buddha lived from 563 BC to 483 BC. But virtually all scholars believe Siddhartha Gautama was born in Lumbini in present-day Nepal. He belonged to a large clan called the Shakyas. In 2013, archaeologists working in Lumbini found evidence of a tree shrine that predated other Buddhist shrines by some 300 years, providing new evidence that Buddha was probably born in the 6th century BC. The prince reached adulthood with little experience of the world outside the palace walls, but one day he ventured out with a charioteer and was quickly confronted with the realities of human frailty: He saw a very old man, and Siddhartha's charioteer explained that all people grow old. CU IDOL SELF LEARNING MATERIAL (SLM)

222 History and Culture of Punjab - I Questions about all he had not experienced led him to take more journeys of exploration, and on these subsequent trips he encountered a diseased man, a decaying corpse and an ascetic. The charioteer explained that the ascetic had renounced the world to seek release from the human fear of death and suffering. Siddhartha was overcome by these sights, and the next day, at age 29, he left his kingdom, his wife and his son to follow a more spiritual path, determined to find a way to relieve the universal suffering that he now understood to be one of the defining traits of humanity. For the next six years, Siddhartha lived an ascetic life, studying and meditating using the words of various religious teachers as his guide. He practiced his new way of life with a group of five ascetics, and his dedication to his quest was so stunning that the five ascetics became Siddhartha’s followers. When answers to his questions did not appear, however, he redoubled his efforts, enduring pain, fasting nearly to starvation and refusing water. Whatever he tried, Siddhartha could not reach the level of insight he sought, until one day when a young girl offered him a bowl of rice. As he accepted it, he suddenly realized that corporeal austerity was not the means to achieve inner liberation, and that living under harsh physical constraints was not helping him achieve spiritual release. So he had his rice, drank water and bathed in the river. The five ascetics decided that Siddhartha had given up the ascetic life and would now follow the ways of the flesh, and they promptly left him. That night, Siddhartha sat alone under the Bodhi tree, vowing to not get up until the truths he sought came to him, and he meditated until the sun came up the next day. He remained there for several days, purifying his mind, seeing his entire life, and previous lives, in his thoughts. During this time, he had to overcome the threats of Mara, an evil demon, who challenged his right to become the Buddha. When Mara attempted to claim the enlightened state as his own, Siddhartha touched his hand to the ground and asked the Earth to bear witness to his enlightenment, which it did, banishing Mara. CU IDOL SELF LEARNING MATERIAL (SLM)

School of Buddhism 223 And soon a picture began to form in his mind of all that occurred in the universe, and Siddhartha finally saw the answer to the questions of suffering that he had been seeking for so many years. In that moment of pure enlightenment, Siddhartha Gautama became the Buddha. Armed with his new knowledge, the Buddha was initially hesitant to teach, because what he now knew could not be communicated to others in words. According to legend, it was then that the king of gods, Brahma, convinced Buddha to teach, and he got up from his spot under the Bodhi tree and set out to do just that. About 100 miles away, he came across the five ascetics he had practiced with for so long, who had abandoned him on the eve of his enlightenment. Siddhartha encouraged them to follow a path of balance instead of one characterized by either aesthetic extremism or sensuous indulgence. He called this path the Middle Way. To them and others who had gathered, he preached his first sermon (henceforth known as Setting in Motion the Wheel of the Dharma), in which he explained the Four Noble Truths and the Eightfold Path, which became the pillars of Buddhism. The ascetics then became his first disciples and formed the foundation of the Sangha, or community of monks. Women were admitted to the Sangha, and all barriers of class, race, sex and previous background were ignored, with only the desire to reach enlightenment through the banishment of suffering and spiritual emptiness considered. For the remainder of his years, Buddha traveled, preaching the Dharma (the name given to his teachings) in an effort to lead others along the path of enlightenment. 8.7 Key Words/Abbreviations  Life of the Buddha: Buddhism is an Indian religion attributed to the teachings of the Buddha.  The Ascetic Life: Siddhartha lived an ascetic life, studying and meditating using the words of various religious teachers as his guide.  The Buddha Emerges: Siddhartha sat alone under the Bodhi tree, vowing to not get up until the truths he sought came to him. CU IDOL SELF LEARNING MATERIAL (SLM)

224 History and Culture of Punjab - I  Buddha Teachings: Armed with his new knowledge, the Buddha was initially hesitant to teach.  Prominence to Character: Buddha laid great emphasis on moral life rather than worship.  Karma and Rebirth: Gautama Buddha believed in the theory of karma and held that the condition of people in this life and the next rests on his karma.  Ahimsa: Ahimsa was another prominent feature of the teachings of Lord Buddha.  Caste System: Gautama Buddha vehemently criticised caste system and did not believe in. caste distinctions.  Noble Eightfold Path: When the Buddha gave his first sermon in the Deer Park, he began the ‘Turning of the Dharma Wheel’. 8.8 Learning Activity 1. You are suggested to prepare a report on “Life of the Buddha”. _________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________ ____________________________________________________________________________________________________________________________________________ 2. How the “Life of the Buddha” is the inspiration for world peace and progress? Discuss. _________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________ ____________________________________________________________________________________________________________________________________________ 8.9 Unit End Questions (MCQ and Descriptive) A. Descriptive Type: Short Answer Type Questions 1. Explain in details about Life of the Buddha. 2. Explain about Ascetic Life and the Buddha Emerges. 3. Discuss in brief about the teachings of Buddhism. 4. Explain about the Belief in Karma and Re-Birth. 5. Explain about disbelief in the Existence of God. 6. Write note on: Ahimsa and Caste System. CU IDOL SELF LEARNING MATERIAL (SLM)

School of Buddhism 225 7. Discuss the Noble Eightfold Path. 8. Explain about the Impact of Buddhism on the Punjab. B. Multiple Choice/Objective Type Questions 1. Which of the following is the world’s fourth-largest religion with over 520 million followers, or over 7% of the global population? (a) Buddhism (b) Hinduism (c) Christianism (d) None of the above 2. Buddhism encompasses a variety of __________. (a) Traditions (b) Beliefs (c) Spiritual practices (d) All the above 3. India was a Sramana tradition sometime between the __________. (a) 5th and 4th centuries BCE (b) 7th and 4th centuries BCE (c) 6th and 4th centuries BCE (d) 4th and 2nd centuries BCE 4. Which of the following teachings were propagated by his followers, which in the last centuries of the 1st millennium BCE? (a) Buddha (b) Jesus Christ (c) The Ramayan (d) All the above 5. Who was born in the 6th century BC? (a) Krishna (b) Rama (c) Buddha (d) Jesus Christ Answers 1. (a), 2. (d), 3. (c), 4. (a), 5. (c) 8.10 References “References of this unit have been given at the end of the book”.  CU IDOL SELF LEARNING MATERIAL (SLM)

226 History and Culture of Punjab - I UNIT 9 SCHOOL OF JAINISM Structure: 9.0 Learning Objective 9.1 Introduction 9.2 The Origin of Jainism 9.3 The Teachings of Jainism 9.4 Contributions of Jainism 9.5 Impact of Jainism on the Punjab 9.6 Reasons for the Spread of Jainism 9.7 Summary 9.8 Key Words/Abbreviations 9.9 LearningActivity 9.10 Unit End Questions (MCQ and Descriptive) 9.11 References 9.0 Learning Objective After studying this unit, you will be able to:  Make student aware of the birth and teaching of Lord Mahavir Jain and the impact it had on the life of masses CU IDOL SELF LEARNING MATERIAL (SLM)

School of Jainism 227 9.1 Introduction 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 (victor) referring to the path of victory in crossing over life’s stream of rebirths by destroying karma through an ethical and spiritual life. Jainism is a transtheistic religion, and Jains trace their spiritual ideas and history through a succession of twenty-four victorious saviours and teachers known as tirthankaras, with the first being Rishabhanatha, who according to Jain tradition lived millions of years ago, the twenty-third Tirthankara Parshvanatha in 900 BCE, and the twenty-fourth Tirthankara the Mahavira around 500 BCE. Jains believe that Jainism is an eternal dharma with the tirthankaras guiding every cycle of the Jain cosmology. Their religious texts are called Agamas. The main religious premises of Jainism are ahimsa (non-violence), anekantavada (many- sidedness), aparigraha (non-attachment) and asceticism. Devout Jains take five main vows: ahimsa (non-violence), satya (truth), asteya (not stealing), brahmacharya (celibacy or chastity or sexual continence), and aparigraha (non-possessiveness). These principles have affected Jain culture in many ways, such as leading to a predominantly vegetarian lifestyle that avoids harm to animals and their life cycles. Parasparopagraho Jivanam (the function of souls is to help one another) is the motto of Jainism. Namokara mantra is the most common and basic prayer in Jainism. Jainism has two major ancient sub-traditions, Digambaras and Svetambaras. Several smaller sub-traditions emerged in the 2nd millennium CE. The Digambaras and Svetambaras have different views on ascetic practices, gender and which Jain texts can be considered canonical. Jain mendicants are found in all Jain sub-traditions except Kanji Panth sub-tradition, with laypersons (sravakas) supporting the mendicants' spiritual pursuits with resources. Jainism has between four and five million followers, with most Jains residing in India. Outside India, some of the largest Jain communities are present in Canada, Europe, Kenya, the United Kingdom, Hong Kong, Suriname, Fiji, and the United States. Major Jain festivals include Paryushana and Daslakshana, Ashtanika, Mahavir Janma Kalyanak and Dipawali. CU IDOL SELF LEARNING MATERIAL (SLM)

228 History and Culture of Punjab - I 9.2 The Origin of Jainism The origin of Jainism is shrouded in obscurity. The followers of Jainism believe that their religion is as old as the Vedic religion. In fact, we have reference to Rishabha and Arishtanemi, two of the Jain Tirthankaras in the Vedic literature. The former is considered to be the founder of Jainism. In the Vishnu and Bhagvata Puranas also, Rishabha is depicted as an incarnation of Narayana. On the basis of these references, it can be said that the Jain religion is as old as Vedic religion. According to the followers of Jainism, the teachings of their religion are the work of twenty-four Tirthankaras and as Mahavira was their last Tirthankara. They further say that the first Tirthankara was a king who renounced his kingdom in favour of his son Bharata and became an ascetic. CU IDOL SELF LEARNING MATERIAL (SLM)

School of Jainism 229 According to them, our country is named after this Bharata. Certain scholars hold that though there are scanty references about the earlier Tirthankaras, in the Vedic literature, but they bear no historical foundation. They accept only Parsva Nath and Mahavira as true historical figures. According to Prof. Jacobi, Parsva Nath was the real founder of Jainism and has been described in the Puranic texts as one of the twenty-four incarnations of God. Parsva Nath was the son of Asvasena, the King of Kashi. He became an ascetic at the age of 30. After performing a penance for 84 days, he was enlightened. He died at the ripe age of hundred years. He devoted the last 70 years of his life to the service of Jainism. Parsva Nath was not in favour of Yojnas or worship of gods and goddesses. He was also opposed to caste system and animal sacrifices and held that every person could attain salvation in spite of his caste. He stood for an equal status for women in the religious sphere. In the main, he insisted on four vows, non-injury to the living beings, truthfulness, non-stealing, and non-possession. He also established an organisation for preaching principles. Mahavira was greatly influenced by the doctrine of Parsva Nath during his youth and became one of the reformers of this reli­gion. He devoted his life to the popularization of Jainism in Magadha and Anga. 9.3 The Teachings of Jainism The following points highlight the six important teachings of Mahavira. The teachings are: 9.3.1 Belief in Soul and Karma 9.3.2 Nirvana 9.3.3 Non-belief in God 9.3.4 Rejection of Vedas 9.3.5 Ahimsa 9.3.6 Freedom to Women CU IDOL SELF LEARNING MATERIAL (SLM)

230 History and Culture of Punjab - I 9.3.1 Belief in Soul and Karma According to Mahavira, every element was a combination of material and spiritual factors. While the material factor is perishable, the spiritual factor is external and consistently evolving itself. He held that the soul was held in a state of bondage due to karma. The soul can be released from the bondage by getting rid of passions. He believed that the soul could be finally liberated only by the disintegration of Karmik force. According to him with the decay of the karmas, the intrinsic value of the soul can be highlighted and the soul shines in full luminosity. When the soul attains infinite greatness, it becomes Paramatma, the pure soul, with infinite knowledge, power and bliss. 9.3.2 Nirvana The chief object of life according to Mahavira is to attain salvation. He therefore insisted on avoiding evil Karmas, prevent all kinds of fresh Karmas and destroy the existing ones. According to him, this could be attained through five vows, viz., non-injury (Ahimsa), speaking truth (Satya), non- stealing (Asteya), non-adultery (Brahmacharya) and non-possession (Aparigraha). In addition to taking these five vows, he also insisted on principles of right conduct, right faith and right knowledge. Right conduct implied a dispassionate attitude towards senses. He said that we must treat the sufferings and happiness on equal planks. Right faith meant belief in the Jinas and right knowledge meant the knowledge of the eventual liberation. The above vows and principles were meant for the householders, the Monks, etc. had to follow a more severe code. 9.3.3 Non-belief in God Mahavira did not believe in God nor did he believe that He created the world or exercised any personal control over it. According to him, the world never comes to an end. No matter ends, it simply changes its form. Since the universe is also composed of certain matters, it simply changes its form. We clearly find the influence of the Sankhya philosophy as far as this principle is concerned. Mahavira further believed that the emancipation of man does not depend on the mercy of any outside authority. The man was the maker of his own destiny. While leading a life of austerity and CU IDOL SELF LEARNING MATERIAL (SLM)

School of Jainism 231 self-mortification, a man can get rid of his miseries and sorrows. According to Mahavira, the best way to attain salvation is through renunciation. 9.3.4 Rejection of Vedas Jainism also rejected the theory of the Vedas and attached no importance to the sacrificial rituals of the Brahmans. 9.3.5 Ahimsa Mahavira laid too much importance on Ahimsa. According to him, all creatures, animals, plants, stones, rocks etc. possess life and one should not do any harm to the other in speech, deed or action. Though this principle was not entirely a new one, credit goes to the Jains that they popularized it and thereby put an end to the practice of various types of sacrifices. 9.3.6 Freedom to Women Mahavira favoured the freedom of women and believed that they also had the right to attain Nirvana. In this respect, Mahavira followed the example of his predecessor, Parsva Nath. Women were allowed in the Jain Sangha and many women became Sarmini and Sravikas. It will be evident from the above teachings of Mahavira that he was more of a reformer of the existing religion rather than the founder of a new faith. 9.4 Contributions of Jainism The following points highlight the top seven contributions of Jainism to Hindu culture. The contributions are: 9.4.1 Philosophy 9.4.2 Caste 9.4.3 Purification of Hindu Religion 9.4.4 Greater Attention towards Public Utility 9.4.5 Dampening of Military Spirit 9.4.6 Literature 9.4.7 Architecture CU IDOL SELF LEARNING MATERIAL (SLM)

232 History and Culture of Punjab - I 9.4.1 Philosophy Though the teachings of Jainism were greatly influenced by the Vedic philosophy, it developed a distinct philosophy of its own also. For example, “syatvad” was a new and original philosophy propounded by Jainism. This philosophy is new in the sense that it aims at the welfare of both individual as well as the community. 9.4.2 Caste Jainism also rendered great service to the Indian society by giving a rude shock to the caste system. Rigours of the caste system were greatly reduced during the 6th century BC. 9.4.3 Purification of Hindu Religion The vehement attack on the perversions of Hinduism led the Hindu scholars and informers to devote attention towards the removal of the evils which had crept into its fold. They tried to get rid of the various evils with the view to regain the lost prestige for Hinduism. 9.4.4 Greater Attention towards Public Utility The teachings of Jainism not only insisted on Ahimsa but also laid stress on the greater service to the cause of humanity. The followers of Jainism opened a number of inns, hospitals, schools and other institutions for public utility and thereby gave encouragement to the spirit of public utility works. 9.4.5 Dampening of Military Spirit Jainism’s emphasis on Ahimsa and peace led to the dampening of the military spirit of the Indian people. According to certain scholars, it was due to this reason that a number of foreign invaders could win easy victories over the Indians and established their control over this country. 9.4.6 Literature Jainism has also rendered valuable contribution to the growth of vernacular literature. While the Buddhist and the Brahmans preached in Pali and Sanskrit, the Jains preached in the language of the people. Most of the Jain literature was written in Prakriti. CU IDOL SELF LEARNING MATERIAL (SLM)

School of Jainism 233 Large literature was produced in the vernacular language also. For example, Mahavira preached in a mixed dialect called Ardha Magadhi so that people of the area could understand his teachings. His teaching, which were subsequently compiled into 12 books under the title Srutangas were also composed in this language. But the most important contribution of the Jains to the literature is in Apabhramsa language. This literature links the classical language Sanskrit and Prakrit on the one hand and modern vernacular on the other. The Jains also influenced the Kanarese literature in the South. It may be noted here that certain Jain works were also produced in Sanskrit language. The literature produced in Sanskrit includes not only philosophical works but also subjects like grammar, prosody, lexicography and mathematics. The prominent scholars of the Jain literature were Hem Chandra, Hari Bhadra, Sidha Sena and Pujya Pad. 9.4.7 Architecture Besides religion and philosophy Jainism rendered great contribution to the development of art and architecture: The Jain followers erected stupas like Buddhists in honour of their saints. These stupas were built of stones and were decorated with bateways, stone umbrellas, carved pillars and huge statues. The followers of Jainism also built many famous caves such as Tiger cave of Udaigiri and Indira Sabha of Ellora. These caves are excellent examples of architecture and sculpture of the period. The Jains also constructed cave temples out of rocks. One of the best cave temples of the 2nd century BC exist in Orissa and is popularly known as Hathingumpha caves. Temples of Gwalior, 57 feet high statue of Gometeshwar in Shramanbdlogola, temples of Khujaraho and Abu are other marvelous examples of the high standard of Jain art and architecture. 9.5 Impact of Jainism on the Punjab Jainism had given a severe jolt to the Vedic religion. It brought changes in the religious atmosphere of India. By its contribution, it enriched the Indian culture. It cast its shadow over many aspects of Indian Culture. CU IDOL SELF LEARNING MATERIAL (SLM)

234 History and Culture of Punjab - I 9.5.1 Growth of Language and Literature Jainism influenced Indian language and literature. Vardhaman Mahavir preached in ‘Ardha- Magadhi’ language, the language of the common man. The people knowing ‘Magadhi’ and ‘Soruaseni’ could easily follow the preachings of Mahavir. In due course of time, the Jaina Canonical texts were written in Prakrit language. Thus, the vernacular and regional languages were enriched by Jainism. Further, the Jaina texts like ‘Anga’, ‘Upanga’, ‘Kalpasutra’, ‘Archarangasutra’, ‘Uttaradhyayanasutra’, etc. were also written in Sanskrit. Thus, the literature also grew due to the rise of Jainism. 9.5.2 Principle of Non-violence Mahavira Jaina was the embodiment of peace. He was the preacher of non-violence. He rejected the Vedic rituals and taught to be kind and humane to the animals. Further, he emphasized that both living and non-living beings have life and they get pain. His concept of non-violence largely influenced the course of Indian history. Even a great leader like Mahatma Gandhi followed the principle of non-violence and became successful by ousting the British from India. 9.5.3 Influence on Politics Jainism influenced the Indians politics too. It cast its influence over many rulers. The great Chandragupta Maurya became the famous Chadramuni coming under the spell of Jainism. The mighty emperor Mahameghavahana Aira Kharavela became an ardent devotee of Mahavira Jaina. Examples can be multiplied. By following the principle of non-violence the kings became kind hearted and tolerant. This was a lasting impact of Jainism on Indian politics. 9.5.4 Growth of Trading Community Jainism contributed a lot for the growth of trading community. At first, Jainism became popular among the traders and merchants. It fostered brotherhood among them which gave rise to guild system in future. The merchants became rich and got a special position in the society. Owing to their wealth and fame, they came closer to ruling class. The cooperation between them brought stability in the society. CU IDOL SELF LEARNING MATERIAL (SLM)

School of Jainism 235 9.5.5 Creation of Healthy Society Jainism went a long way in creating a healthy society. Mahavir preached against the caste system. With the end of caste system in society, the grip of the higher caste over the lower cast ended. The lower class people were not to be exploited by the higher caste people. The bitterness between the two antagonistic sections of the society melted away. This gave rise to a healthy society which influenced the course of Indian history. 9.5.6 Growth of Charitable Institutions Jainism helped a lot in the growth of charitable institutions. Its influence on the kings and other people was abiding. The kings created many caves for the dwelling of the sages of different castes. They also distributed foods and clothes to the people. With the gradual march of time, other rich people followed this practice. They created charitable institutions to serve the people. Thus, social welfare was largely attained due to the growth of charitable institutions. 9.5.7 Growth of Art and Architecture Jainism helped a lot in the growth of Art and Architecture. The kings patronized Jainism. So many Jaina unages and the images of Jaina Tirthankara were found in many parts of India. The image of Bahuvalin in Shravanavelgola in Karnataka (known as Gomateswara) is the highest Jaina image ever craved in India. The Jaina images found in Mathura, Bundelkhand, Northern Madhya Pradesh, Orissa and Benares are important Jaina Art remains in India. The cave art of Udayagiri in Bhubaneswar, Madhya Pradesh, Ellora and Maharashtra are unique examples of Jaina art. The Dilwara Jaina temple at Mount Abu of Rajasthan is a dream in marble. Thus, Jainism helped in the growth of art and architecture in India. 9.5.8 New Touch of Life Jainism gave a new touch to life. It criticized the Vedic religion and the predominance of Brahmanism. Thus, the people turned away their attention from the unnecessary ritualistic practices. CU IDOL SELF LEARNING MATERIAL (SLM)

236 History and Culture of Punjab - I They led a very simple and normal life. This influences the society a lot and moulded its character in future. 9.6 Reasons for the Spread of Jainism 9.6.1 Use of Simple Language Mahavira’s religious message was in simple language. His religion was spread through the language of the masses like Magadhi, Prakrit and colloquial 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 spread throughout India. 9.6.2 Simple Doctrine Secondly, Vardhaman Mahavira’s 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. Non­violence 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. 9.6.3 Personality of Mahavira The strong and impressive personality of Mahavira 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. 9.6.4 Patronage or Rulers Fourthly, the Kshatriya kings and princes, already unhappy with the increasing influence of the Brahmins in the society, came to accept Jainism and patronize it as it was anti-Brahminical and sponsored by an ex-prince. The mighty king of Magadha, Ajatasatru and his successor Udayin patronized Jainism. Prof. N.N. Ghosh contends that the Nanda dynasty might also have patronized CU IDOL SELF LEARNING MATERIAL (SLM)

School of Jainism 237 Jainism during that time. With Chandragupta Mauiya’s patronage, Jainism spread rapidly and extensively. Emperor Kharavela of Kalinga also played a key role in spreading Jainism during 1st century BC. In course of time, the southern dynasties like the Chalukya, Rastrakuta, Ganga, etc. patronised Jainism. Jainism still retained its credibility during the Mughal rule. Hiravijaya Suri and Bhanuchandra Upadhyaya were its exponents invited by Emperor Akbar to the Ibadatkhana at Fatehpur Sikri to put forward the substance of Jaina spirituality. Thus, royal patronage went a long way to spread Jainism. 9.6.5 Role of Jaina Monks Fifthly, the role of the Jaina monks and mendicants was unique for the spread of Jainism. Mendicants directly indoctrinated by Mahavira 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 invariably accepted Jainism. The Jaina assembly at Pataliputra, convened after Bhadrabahu’s departure for the South, compiled the teaching of Mahavira in to twelve ‘Angas’. Another such assembly was convened in 512 BC at Vallabhi (in Gujarat) 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 Udayagui in Bhubaneswar. 9.6.6. Role of the Jaina 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. CU IDOL SELF LEARNING MATERIAL (SLM)

238 History and Culture of Punjab - I 9.7 Summary 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 (victor) referring to the path of victory in crossing over life’s stream of rebirths by destroying karma through an ethical and spiritual life. Jainism is a transtheistic religion, and Jains trace their spiritual ideas and history through a succession of twenty-four victorious saviours and teachers known as tirthankaras, with the first being Rishabhanatha, who according to Jain tradition lived millions of years ago, the twenty-third Tirthankara Parshvanatha in 900 BCE, and the twenty-fourth Tirthankara the Mahavira around 500 BCE. Jains believe that Jainism is an eternal dharma with the tirthankaras guiding every cycle of the Jain cosmology. Their religious texts are called Agamas. The main religious premises of Jainism are ahimsa (non-violence), anekantavada (many- sidedness), aparigraha (non-attachment) and asceticism. Devout Jains take five main vows: ahimsa (non-violence), satya (truth), asteya (not stealing), brahmacharya (celibacy or chastity or sexual continence), and aparigraha (non-possessiveness). These principles have affected Jain culture in many ways, such as leading to a predominantly vegetarian lifestyle that avoids harm to animals and their life cycles. Parasparopagraho Jivanam (the function of souls is to help one another) is the motto of Jainism. Namokara mantra is the most common and basic prayer in Jainism. The origin of Jainism is shrouded in obscurity. The followers of Jainism believe that their religion is as old as the Vedic religion. In fact, we have reference to Rishabha and Arishtanemi, two of the Jain Tirthankaras in the Vedic literature. The former is considered to be the founder of Jainism. In the Vishnu and Bhagvata Puranas also, Rishabha is depicted as an incarnation of Narayana. According to Mahavira, every element was a combination of material and spiritual factors. While the material factor is perishable, the spiritual factor is external and consistently evolving itself. He held that the soul was held in a state of bondage due to karma. The soul can be released from the bondage by getting rid of passions. He believed that the soul could be finally liberated only by the disintegration of Karmik force. According to him, with the decay of the karmas, the intrinsic value of the soul can be highlighted and the soul shines in full CU IDOL SELF LEARNING MATERIAL (SLM)

School of Jainism 239 luminosity. When the soul attains infinite greatness, it becomes Paramatma, the pure soul, with infinite knowledge, power and bliss. The chief object of life, according to Mahavira, is to attain salvation. He, therefore, insisted on avoiding evil Karmas, prevent all kinds of fresh Karmas and destroy the existing ones. According to him, this could be attained through five vows, viz., non-injury (Ahimsa), speaking truth (Satya), non- stealing (Asteya), non-adultery (Brahmacharya) and non-possession (Aparigraha). Mahavira did not believe in God nor did he believe that he created the world or exercised any personal control over it. According to him, the world never comes to an end. No matter ends, it simply changes its form. Since the universe is also composed of certain matters, it simply changes its form. We clearly find the influence of the Sankhya philosophy as far as this principle is concerned. Mahavira further believed that the emancipation of man does not depend on the mercy of any outside authority. The man was the maker of his own destiny. While leading a life of austerity and self-mortification, man can get rid of his miseries and sorrows. According to Mahavira, the best way to attain salvation is through renunciation. Mahavira laid too much importance on Ahimsa. According to him, all creatures, animals, plants, stones, rocks, etc. possess life and one should not do any harm to the other in speech, deed or action. Though this principle was not entirely a new one, credit goes to the Jains that they popularized it and thereby put an end to the practice of various types of sacrifices. Mahavira favoured the freedom of women and believed that they also had the right to attain Nirvana. In this respect, Mahavira followed the example of his predecessor, Parsva Nath. Women were allowed in the Jain Sangha and many women became Sarmini and Sravikas. It will be evident from the above teachings of Mahavira that he was more of a reformer of the existing religion rather than the founder of a new faith. The teachings of Jainism not only insisted on Ahimsa but also laid stress on the greater service to the cause of humanity. The followers of Jainism opened a number of inns, hospitals, schools and other institutions for public utility and thereby gave encouragement to the spirit of public utility works. CU IDOL SELF LEARNING MATERIAL (SLM)

240 History and Culture of Punjab - I Jainism’s emphasis on Ahimsa and peace led to the dampening of the military spirit of the Indian people. According to certain scholars, it was due to this reason that a number of foreign invaders could win easy victories over the Indians and established their control over this country. Jainism has also rendered valuable contribution to the growth of vernacular literature. While the Buddhist and the Brahmans preached in Pali and Sanskrit, the Jains preached in the language of the people. Most of the Jain literature was written in Prakriti. Large literature was produced in the vernacular language also. For example, Mahavira preached in a mixed dialect called Ardha Magadhi so that people of the area could understand his teachings. His teaching, which were subsequently compiled into 12 books under the title Srutangas were also composed in this language. But the most important contribution of the Jains to the literature is in Apabhramsa language. This literature links the classical language Sanskrit and Prakrit on the one hand and modern vernacular on the other. The Jains also influenced the Kanarese literature in the South. It may be noted here that certain Jain works were also produced in Sanskrit language. The literature produced in Sanskrit includes not only philosophical works but also subjects like grammar, prosody, lexicography and mathematics. The prominent scholars of the Jain literature were Hem Chandra, Hari Bhadra, Sidha Sena and Pujya Pad. Besides religion and philosophy Jainism rendered great contribution to the development of art and architecture: The Jain followers erected stupas like Buddhists in honour of their saints. These stupas were built of stones and were decorated with gateways, stone umbrellas, carved pillars and huge statues. The followers of Jainism also built many famous caves such as Tiger cave of Udaigiri and Indira Sabha of Ellora. Mahavira’s religious message was in simple language. His religion was spread through the language of the masses like Magadhi, Prakrit and colloquial 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 spread throughout India. CU IDOL SELF LEARNING MATERIAL (SLM)

School of Jainism 241 The strong and impressive personality of Mahavira 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. 9.8 Key Words/Abbreviations  Teachings of Jainism: Belief in soul and karma, nirvana and non-belief in God.  Nirvana: The chief object of life according to Mahavira is to attain salvation.  Non-belief in God: Mahavira did not believe in God nor did he believe that he created the world or exercised any personal control over it.  Rejection of Vedas: Jainism also rejected the theory of the Vedas and attached no importance to the sacrificial rituals of the Brahmans.  Ahimsa: Mahavira laid too much importance on Ahimsa.  Freedom to Women: Mahavira favoured the freedom of women and believed that they also had the right to attain Nirvana.  Philosophy: Though the teachings of Jainism were greatly influenced by the Vedic philosophy, it developed a distinct philosophy.  Caste: Jainism also rendered great service to the Indian society by giving a rude shock to the caste system.  Dampening of Military Spirit: Jainism’s emphasis on Ahimsa and peace led to the dampening of the military spirit of the Indian people.  Literature: Jainism has also rendered valuable contribution to the growth of vernacular literature.  Architecture: Besides religion and philosophy Jainism rendered great contribution to the development of art and architecture. CU IDOL SELF LEARNING MATERIAL (SLM)

242 History and Culture of Punjab - I 9.9 Learning Activity 1. You are suggested to prepare report on “Teachings of Jainism”. _________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________ ____________________________________________________________________________________ 2. You are required to identify the impact of Jainism on the Punjab. _________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________ ____________________________________________________________________________________ 9.10 Unit End Questions (MCQ and Descriptive) A. Descriptive Type: Short Answer Type Questions 1. Discuss the origin of Jainism. 2. Explain in brief about the teachings of Jainism. 3. Discuss in belief about Soul and Karma with respect of Jainism. 4. Explain in details about contributions of Jainism. 5. Discuss the impact of Jainism on the Punjab. 6. Explain the reasons for the spread of Jainism. B. Multiple Choice/Objective Type Questions 1. The origin of Jainism is shrouded in __________. (a) Curiosity (b) Obscurity (c) Mahavira (d) All the above CU IDOL SELF LEARNING MATERIAL (SLM)

School of Jainism 243 2. The important teachings of Mahavira include __________. (a) Belief in Soul and Karma (b) Nirvana (c) Ahimsa (d) All the above 3. The contribution of Jainism include __________. (a) Philosophy (b) Caste (c) Purification of Hindu Religion (d) All the above 4. Which of the following is the impact of Jainism? (a) Principle of Non-violence (b) Influence on Politics (c) Growth of Trading Community (d) All the above 5. According to Mahavira, every element was a combination of __________. (a) Material (b) Spiritual factors (c) Both (a) and (b) (d) Technology Answers 1. (b), 2. (d), 3. (b), 4. (d), 5.(c) 9.11 References “References of this unit have been given at the end of the book”.  CU IDOL SELF LEARNING MATERIAL (SLM)