History of Ancient India – 1.6.1
Emergence of new faiths – Buddhism
GLOSSARY
Mahajanapadas – Sixteen ancient kingdoms in the Indian subcontinent, stretching from Gandhara in the west, to Anga in the east, and including parts of the trans-Vindhyan region.
Varna –The original division of the Vedic people into four social groups which were sub-divided into jatis.
Mahavira(599BCE–527 BCE) – Founder of Jainism, he was originally known as Prince Vardhamana, but later became an ascetic, and preached the eternal truth of spiritual freedom.
Buddha(563 BCE– 483 BCE) – Founderof Buddhism; he was originally known as Prince Siddhartha, but later became an ascetic and preached the tenets of Buddhism.
Ajivika – anancient philosophical and ascetic movement of the Indian subcontinent; the believers were fatalists, who did not believe in karma nor in free will.
Vedic Brahmanism – Practice of Hinduism according to the Vedas,based on upholding the superiority of the Brahmanas in society.
Samkhya Philosophy –A school of classical Indian philosophy that denies the existence of God, and regards the universe as consisting of the two realities of consciousness and matter.
Bodhisattva – Literally an ‘enlightened being’; a person who is motivated to attain Buddhahood for the benefit of all sentient beings.
Mahayana Buddhism – Branch of Buddhism which popularized the concept of Bodhisattvas (enlightened ones) and their worship.
Hinayana Buddhism – An orthodox branch of Buddhism, that popularized the concept of Buddha as a supra-human being,and upheld the tenets of the Four Noble Truths and the Eight Fold Path.
Pitaka – A technical term used for the three main divisions of the Buddhist canon (Pali canons), or the standard collection of scriptures in the Buddhist tradition.
OBJECTIVES
The students will
- Understand the socio-cultural background that encouraged the rise of Buddhism.
- Learn about the life of the Buddha.
- Discern the tenets and philosophy of Buddhism.
SUMMARY
In the sixth century BC there were many religious reforms all over the world. India saw the rise of Buddhism and Jainism during this period. Buddhism was a reaction against the ritualistic and class ridden practices of Brahmanism. Buddha who was born a prince, but was so moved by the four sights (old age, sickness, death, and a tranquil ascetic) , that he renounced his princely life, andbecame an ascetic in search of the Truth. After attaining enlightenment he began to preach his philosophy.
The main teachings of the Buddha, were the Four Noble Truths, and the Eight Fold Path for the attainment of Nirvana or salvation. The Pancha Shila was the prescribed code of conduct. Buddha taught in Magadhi Prakrit. Buddhism received patronage from the marginalized sections of the rich.
Buddha’s teachings are recorded in the three Pitakas. The interpretation and explanations of the Pitakas are contained in the Nikayas. Later Buddhism was divided into two sects, known as the Hinayana, and the Mahayana.
FAQs
1. Name some religious reformers around the sixth century BC.
Religious reformers who attempted to reconstruct socio-religious orders around the sixth century BCE, were Confucius and Lao-tzu in China, Zoroaster in Persia, Parmenides in Greece and Mahavira and Gautama Buddha in India.
2. In what aspects did the early historic period transform the Vedic period?
The early historic period saw significant changes, which were reflected in the process of state formation, urbanization, and monetization. The beginning of urban centres,and the transformation from janapadas to mahajanapadas, took place during this period. This was also the period when the earliest coins of India or the punch mark coins were issued.
3.What does ‘Dhamma’ imply according to Buddhism ?
Dhamma means law, and not religion according to Buddhism.It refers to the law that controls our life and our actions. Buddhism stipulates that it is our actions thatwill determine whether we attain nirvana or not.
4.What are the seven types of Dukhas according to Buddha?
Buddha classified dukhas into seven categories. They are janma or birth, jara or old age,
vyadhi or disease, mrityu or death, priya-viyoga or separation from loved ones,
priya-sambhoga or association with someone or something that we do not like and
ipsita alava or the failure to attain what we crave for.
5.What are the three trishnas according to the Buddha?
The three trishnas are bhava-trishna, ordesire for long life, vaibhav- trishna, ordesire for wealth and sukha- trishna, or the desire for everlasting happiness.
6.Why is the ‘Eight-fold Path’ called the Middle Path?
The eight fold path or the Ashtangika Marga comprises of right speech, right action
right meditation,right concentration, right intelligence, right effort, right livelihood, and
right mindfulness. None of these qualities denoted either total indulgence, or total abstinence, which was why it was termed as majjhima patha or the Middle Path.
7. How does Buddha explain nirvana?
Nirvana according to Buddha implies, Ajara, or freedom from all sort of incapabilities, Avyadhior freedom from all kinds of illnesses,and Asokaorfreedom from all kinds of sadness. Nirvana thus meant a blissful existence, although Buddha did not believe in the permanence of the state of Nirvana.
8. Why did Buddhism receive patronage from the setthis?
Many of the patrons of Buddhism were great setthis/businessmen, or gahapatis/ rich agriculturalists, who had all along been assigned a lower position in society according to the norms of the Brahman dominated society. Buddhism did not recognize any caste differences, which ensured that these classes got some recognition and status, which encouraged them to extend their patronage to Buddhism.
9. What were thePitakas?
The three Pitakas recorded the life and teachings of Buddha. The Sutta Pitaka contains the life story and the teachings of the Buddha, the Vinaya Pitaka, a text of monastic discipline (for the monks), and the Abhidhamma Pitaka, which contained the philosophical and metaphysical expositions of Buddhist doctrines.
10. What is Pancha Shila?
The Pancha Shila refers tothe five codes of conduct that should be followed by a person everyday. The shilas stated that one must not steal, not tell lies,not take life,( ahimsa), non- attachment, and brahmacharya or abstention. The first three would lead to Dhyana and the next two to Pragya and finally Sambodhi.
QUIZ
1. Parmenides was a religious reformer in
A) Persia B) ChinaC) Greece
2.Buddha gave his first sermon atDeer Park in
A) Kapilavastu B) Sarnath C) Gaya
3.The famous bodhi briksha is on the bank of the river
A) Niranjana B) Ganga C) Yamuna
4. Buddha was associated for some time with the saint
A) Chetana B) Alarakalama C) Mahavira
5. Buddha was also called
A) Tathagata B) Bimbisara C) Angulimala
6. Buddha’s wife was
A) Mayadevi B) Amrapali C) Yashodhara
7. Suttanipata is a part of the
A) Sutta pitaka B) Samyutta Nikaya C) Anguttara Nikaya
8. The third Buddhist council was held during the reign of
A) Bimbisara B) Asoka C) Confucius
9. Philosophical and metaphysical expositions of Buddhist doctrines are contained in
A) Abhidhamma Pitaka B) Digha Nikaya C) Vinaya Pitaka
10.Mahaparinirvana of Buddha is the event of his
A) Enlightenment B) First Sermon C) Death
ASSIGNMENT
1. Discuss the social background to the rise of the new religious orders during 600 BC.
2. Trace the life of Buddha before he became ‘The Enlightened One’.
3. Elucidate the important tenets and philosophies of Buddhism.
4. Give an account of the corpus of Buddhist religious texts.
5. Explain the philosophies of the two sects of Buddhism.
History of Ancient India – 1.6.1
Emergence of new faiths – Buddhism
Material and ideological background of the new faiths
The sixth century BCE marked a turning point in the socio-political and religious history of India. It was an age when the use of iron came into vogue, as a result of which there was a significant change in the mode of production. This led to a corresponding change in the socio-political structure. This was also a period of great religious upheaval.
Religious reformers all over the world protested in their own ways, against the existing social and religious evils, and attempted to reconstruct existing socio-religious orders. Confucius and Lao-tzu in China, Zoroaster in Persia, and Parmenides in Greece brought about social and religious awakening.In India, the two great thinkers, Vardhamana Mahavira and Gautama Buddha, gave birth to Jainism and Buddhism respectively.
Some other faiths also made an appearance, such as Charvakism and Spiritual Nihilism.
The period around 600 BCE, is referred to as the early historic period in Indian history, to differentiate it from the Vedic age, as this period witnessed certain significant changes that were reflected in the process of state formation, urbanization, and monetization, characterized by the beginning of urban centres, the transformation from janapadas to mahajanapadas,and the introduction of the earliest coins of India (punchmark coins).
In the production process iron implements were found in the archeological context right from 800 BCE. The beginning of the use of iron implements, especially the iron plough,in the production process, led to a huge surplus in agricultural output, and led to the emergence of new urban centres, and with it new wealthy and influential social groups, like the setthis and gahapatis. These groups suffered from a lack of social status and prestige, in a society that was guided by the four-fold varna formation. They naturally desired a social set up that would recognize their enhanced social position, and provide them with adequate prestige.
The people in general were also restless and dissatisfied with the elaborate rituals and sacrifices that formed an inherent part of the Vedic religion, mainly because it provedimpossible for the common man to afford such expensive ceremonies. It was against this backdrop that religious reformers like Mahavira, Buddha, and Charvaka, and new schools of religious philosophy like the Ajivikas and Spiritual Nihilists, arrived on the scene. All these schools of religious thought had one thing in common, which was their protest against the Vedic Brahmanic religious rituals and processes. It is noteworthy in this connection, that India was no exception, as religious reform movements were being witnessed around this same time (600 BCE), in other corners of the world. Mention could be made of Laoism and Confucianism in China, Zoroastrianism in Persia, and the contributions of Parmenides in Greece. The difference lay in the fact that India witnessed the emergence of several sectarian cults.
Buddhism
Gautama Buddha was born in 563 BCE at Lumbinivana in Kapilavastu, in present Nepal. Gautama Buddha was born in the Sakya clan. His father was Suddhodana and his mother Mayadevi. He was brought up by his step mother and aunt Gautami. We are definite that he was born in Lumbini, as the Asokan Rumminidei pillar inscription states ‘Hite Buddha Jate’ or ‘here was born Buddha’. As a prince he grew up in pomp and luxury. At the age of twenty nine Gautama witnessed the four great sights, (an old man, a sick man, a corpse and an ascetic), which affected him deeply, forcing him to renounce his family and luxurious life, in search of the eternal truth, and a way to end suffering and misery in the world. He only took his favourite horse Kanthaka, and his charioteer Chandaka. After several years of severe meditation, he attained enlightenment and became “The Buddha”or The Enlightened One. He delivered his first sermon at the Deer Park of Sarnath to his five disciples, which is termed the ‘Dharmachakrapravartana’ ( turning of the wheel of law).
He then met Alara Kalama, a saint who propounded the Shamkhya philosophy, and wandered with him for several months. He went through strong penance with him, as Shamkhya philosophy propagates penance and self mortification. But Gautama felt thatin spite of his efforts he failed to find a satisfactory answer to his quest. So he left the company of Alara Kalama and came to Uruvila or Bodhgaya, and started meditating under a peepal tree (later to be famous as the Bodhi-briksha), on the banks of the river Niranjana, and after forty days finally attained enlightenment, and came to be known as the Buddha or Tathagata. His first sermon was to his five disciples at the Deer Park in Sarnath, which is known as Dharmachakrapravartana (turning the wheel of law).
The term Dhamma, does not mean ‘religion’ it means ‘law’. It applies to the laws that control one’s life, and actions. It implies that it is our actions that will only determine our future and whether we will attain nirvana or not.
The main teachings of Gautama Buddha consisted of the Aryasatyas, (the Four Noble Truths), which is based on the premise that human life is full of suffering. The first truth was that worldly existence meant suffering or ‘dukha’, the next truth was that suffering increased because of thirstfor worldly life or ‘trishna’. The third truth was that dukha or thirst had to be overcome, and the fourth was that this could be achieved only through ‘nirodha’ or the destruction of the cause of sufferings. This cessation of suffering is achieved by the attainment of ‘Nirvana’ or enlightenment.
Buddha classified dukha into seven categories - janma or birth, jara that or old age, vyadhi or disease, mrityu or death, priyaviyoga or separation from loved ones, priyasambhoga, or association with someone or something, that we do not like and the failure to attain what we crave for.
Although the Buddha started on a pessimistic note, he proceeded to explain that dukha has a hetu or cause. This cause was nothing but tannha or the three trishnas. They were Bhava Trishna, or desire for long life, Vaibhav Trishna, or desire for wealth and Sukha Trishna, or the desire for everlasting happiness.He went on to assure that these trishnas could be annihilated by following the Ashtangika Marga or Eight Fold Path. The eight codes to be followed were, right speech, right action, right meditation, right concentration, right intelligence, right effort, right livelihood, and right mindfulness.
The path prescribed him was thus neither one of total abstinence (like the Jaina ideal)
nor one of total indulgence. It was essentially a middle path or Majjhima Pantha.
The appeal of Buddhism lay in the positive assurance that any person from any walk of life, could attain Nirvana if he led a good life. An inscription of a later period states that even if someone dug a well, he would earn merit which in turn would lead him ultimately to attain Nirvana.
The term Nirvana denotes the end of all suffering and desire, and freedom from the cycle of birth and rebirth, as every life is beset by untold suffering. Buddha did not believe in the Upanishadic concept of soul. He believed in karma, transmigration, and rebirth. Nirvana also signified Ajara, or freedom from all sorts of incapability, Avyadhi, or freedom from all kinds of illnesses, and Asoka or freedom from all kinds of sorrow. Nirvana thus meant a sort of blissful existence. But Buddha did not believe in the permanence of any state, even of nirvana.
Buddha taught in the language of the common people. He did not speak in Sanskrit when he was talking to his disciples, nor when addressing the common masses, but spoke in Prakrit andthat too Magadhi Prakrit as it was the language commonly spoken inMagadha. One of the significant features of Buddhism was that the Buddha preached against the caste system, superstitions, and the rituals of the Brahmanical world. Everybody was welcome to join his sangha. Critics however point out that although the Buddha fought against it, he was unable to totally disown the caste system and do away with it.
Many of the patrons of the Buddha happened to be the nagara setthis or successful businessmen, and the gahapatis orthe rich agriculturists. Buddhism provided these sections with the social status and prestige, that they had been denied in the Brahman dominated society. They therefore extended their full support and patronage to the Buddha and his sangha. Many others too were influenced by the example of the setthis and gahapatis, and decided to become followers of Buddhism, as it also provided answers to many of their philosophical queries. The yellow robed messengers of hope (the Buddhist monks) could be seen traversing the whole of eastern India. Buddhism could count upon converts like king Bimbisara, as well as rajpurushas, warriors agriculturists and even shudras. Nobody was cast aside, or denied access to the gospel of the Buddha, ,and we find that people who were despised in society like the highway robber called Angulimala, and the courtesan Amrapali, were admitted into the fold of Buddhism. Numerous monasteries were set up, and women who desired to accept the gospel were not discriminated against but were permitted to enter monastic establishments,-a right that had till then been denied to women, as women were considered as the gates to hell.