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BUDDHISM, JAINISM & RELIGIOUS REVOLUTION - ANCIENT INDIAN HISTORY

Origin, Founder, Facts about Growth, Spread, Split/Division, Political, Social & Decline of Buddhism Jainism & Religious Revolution

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Introduction to Buddhism :

GROWTH OF BUDDHISM

As a result of a revolt against the supremacy of Brahmanical priests, several new schools of philosophy, which opposed Brahmanism, was developed and led by the Kshatriyas of the royal families of Magadh, who later helped in the propagation of Jainism and Buddhism. From the sixth century onwards, the records and chronology of Indian history became more definitive and reliable.

What do you mean by "BUDDHISM"?

Buddhism, the fourth greatest religion in the world, originated in India. It received state patronage from kings like Ashoka the Great, and it spread to neighbouring countries like Myanmar, Sri Lanka, Japan, Vietnam and Thailand.

Founded around sixth-century BC, the causes for the rise of Buddhism are:

1. Vedic rites had become very complicated and expensive.
2. Domination of Brahmins, who monopolised religion.
3. Use of difficult and outdated language in religious ceremonies.

Who is the "FOUNDER OF BUDDHISM"?

Buddhism was founded by Gautama Siddhartha who was a Kshatriya prince of the Saka clan. He left his family at the age of 29 in search of truth (also called the Great Renunciation) and wandered for approximately seven years. Siddhartha received enlightenment at Bodh Gaya, under a pipal tree and became the Buddha. He delivered his first sermon at Sarnath in Banaras and spread his message for approximately 40 years, before dying at the age of 80 in 487 BC at Kushinagar in the Deoria district of eastern Uttar Pradesh.

Buddha in Hinduism

In Hinduism, Buddha is considered to be the ninth avatar of Vishnu. There are many stories about Buddha's life and are called Jatakas. Jataka Tales show how he acquired greater knowledge and strength as he was reborn into another life. There are many versions of his life.

The Schism (or Split or Divisions) in Buddhism

During the fourth Buddhist Council held in Kashmir, the Buddhists split into two groups: the Hinayana and the Mahayana. The Hinayana believed in the simple teachings of Buddha. They did not worship Buddha in the form of his image but honoured his footprints, umbrella and other objects. Pali was their main language. The Mahayana worshipped the image of Buddha. Sanskrit was their language. They preached and hence, got all of Buddha's teachings translated into Sanskrit. They became popular in the Kushana period. Ashwagandha, Nagarjuna, and Vasubandhu were some of the greatest philosophers of Mahayanism. Buddha was regarded as God and the doctrine of Bhakti became an integral part of Mahayana Buddhism.

INFLUENCE OF BUDDHISM

1. POLITICAL - Buddhism destroyed the rising militant spirit and fostered a sense of national unity and universal brotherhood.

2. BODHISATTVA - Literally, it means 'a living being (sattva)' who aspires to 'enlightenment (bodhi)' and carries out altruistic practices. The bodhisattva ideal is central to the Mahayana Buddhist tradition as the individual who seeks enlightenment both for himself and for others. Compassion, an empathetic sharing of the sufferings of others, is the bodhisattva's greatest characteristic.

In addition to compassion, the vows reflect the bodhisattva's commitment to self-mastery, to study and learning, to the attainment of wisdom. None of these, however, is pursued in a vacuum, merely to improve or adorn the self; at the base of all these efforts is always the determination to remove the sufferings of others, and to replace them with joy. For the followers of Nichiren Buddhism, bodhisattva practice is subsumed in the twin, mutually reinforcing aspects of 'practice for oneself and others'. The core of practising for oneself is the recitation of Nam-myoho-renge-kyo (the 'daimoku' of the Lotus Sutra) along with key passages from the sutra. The purpose of this practice is to revolutionize one's inner life, to develop the qualities of the Buddha: courage, wisdom, compassion and abundant vitality or life force.

3. SOCIAL - Buddhism struck a strong blow to the caste system and fostered an atmosphere of peace, stressing the purity of life and mental upliftment. During this period, the development of art and architecture also took place. Educational centres were founded at the Buddhist viharas and Indian culture spread to regions outside India during the reigns of the emperors Ashoka and Kanishka.

Decline of Buddhism

• When King Ashoka embraced Buddhism and ruled the country between 274 and 232 BC, he became a propagator of Buddhism. King Ashoka made every effort to turn Buddhism into a world religion by sending missionaries of Buddhism outside the Indian mainland.
• At one time, Buddhism flourished in India under the patronage of monarchs such as Ashoka and Kanishka. The latter lived in the second-century AD and patronised the missionary activities of Buddhism in his vast empire, which stretched beyond the borders of India to central Asia. But by the twelfth century, Buddhism had begun to decline in India. The introduction of tantric practices was one of the factors in its growing unpopularity.
• Also, by coming under the spell of Hindu Shaktism and Tantrism, Buddhism lost its own religious identity. Another factor responsible for the decay and decline of Buddhism in India was that by taking a receptive attitude towards other religions, Buddhism became assimilated into Hinduism; for example, the Vaishnavites made Buddha an avatar of Vishnu.
• A third factor was the revived and resurgent Hinduism under the Guptas (332–185 BC) when Hinduism experienced its golden age. Thereafter, Buddhism declined as Hinduism advanced with the rise of the Rajputs as a military force.
• Lack of unity among Buddhists and the increased use of Sanskrit led to a decline in Buddhism. Hinduism started absorbing Buddhism and the later Gupta kings also did not give the needed support to Buddhism. Influential monasteries fell to corruption and also the monks and nuns resorted to immoral ways of life. Muslim invasions in the eleventh and twelfth centuries led to its further disintegration.

SHRAMANAS AND PARIVAAJAKAS

Shramanas were the monks who seeked a path through labour and austerity. These monks were individual, experiential and free-form traditions, their religious models are considered sometimes opposite to that of Brahmins. Parivraajaka were constantly travelling or nomadic monks, from various religious backgrounds of that era among them Buddhism, Jainism and Hinduism.

Bodhisattva

Bodhisattva is a Sanskrit term used for referring to individuals who have attained Bodhichitta. Santient beings are the individuals who are not enlightened, and as such are still confined to the cycle of death, rebirth and suffering (dukha) of world (samsara). As per Tibetan Buddhism and Japanese Buddhism, all being are considered sentient beings. Maitreya Buddha According to Buddhist history and tradition,

Maitreya Buddha

Maitreya Buddha is believed to be Bodhisattva who is to come in the future just like Shakyamuni Buddha did in the past. He will achieve Nirvana and will teach the people of Earth the pure Dharma just like his predecessor Bodhisattva did.

According to the Buddhist texts, Maitreya Buddha will be the successor of the living Buddha i.e., Gautama Buddha.

The Prophecy of Maitreya Buddha coming back to the terrestrial world is accepted by most of the major schools of Buddhism in different Buddhist countries.

Attributes of Maitreya Buddha

Many Maitreya Buddha statues show him with different attributes, Hand mudras and postures.

It is believed that the Maitreya Buddha statues show all the attributes that must be in Bodhisattva.

Most of the Buddha statues of Maitreya Buddha are depicted with both hands in Dharmachakra Mudra.

In many statues, Maitreya Buddha is also represented as holding a lotus flower, a wheel of Dharma as well as a ritual vase in each hand. Both Wheel of Dharma, as well as a ritual vase, are shown on the top of the lotus flower.

The wheel of dharma on the top of the lotus shows emphasises Maitreya Buddha's mission to spread and teach Dharma to all beings. The Ritual vase on the top of the lotus emphasises that Maitreya Buddha will be born in a low caste family just like Shakyamuni Buddha was born in a high caste family.

Many people have claimed to be incarnations of Maitreya; such as Xiang Haiming (China), Wu Zetian (China) Gung Ye (Korean), Lu Zhongyi (China) etc. Most recent among them is 'Ram Bahadur Bomjon' or 'Palden Dorje' of Nepal.

Laughing buddha as Maitreya Buddha

Chinese Buddhism considers the laughing Buddha as the next Maitreya Buddha. Laughing Buddha is also believed to be a Bodhisattva and will be the next Maitreya Buddha.

Introduction to Jainism:

GROWTH OF JAINISM

As already we know that the result of a revolt against the supremacy of Brahmanical priests, several new schools of philosophy, which opposed Brahmanism, were developed and led by the Kshatriyas of the royal families of Magadh, who later helped in the propagation of Jainism and Buddhism. From the sixth century onwards, the records and chronology of Indian history became more defi nitive and reliable. as we seen previously,

What do you mean by "JAINISM"?

Jainism is also a non-Brahminical religion, founded as a result of the revolt against the Brahmanism of the sixth century bc. Some sources place Jainism as one of the oldest religions, belonging to the era of Rig Veda. Jainism rejects the Vedas and condemns the caste system. It believed in Thirtankaras and rejects the existence of God as a Paramatma.

Who is the "FOUNDER OF JAINISM"?

Jainism was founded by Rishabha, who was the father of King Bharata, the fi rst Chakravarti of India. Rishabha was succeeded by 23 other Tirthankaras. Jainism became a major religion under Vardhamana Mahavira who was the 24th Tirthankara or Prophet of Jainism. Persons of prime importance to Jainism are

PARSVANATHA (850 BC)

The 23rd Tirthankara has an important place in the history of Jainism. He laid down four fundamental principles for his followers:

1. ahimsa or non-injury,
2. truthfulness,
3. no stealing and
4. nonattachment to property.

He was the son of the King of Banaras, Ashwasena, and renounced the world to become an ascetic at the age of 30.

VARDHAMANA MAHAVIRA (599–527 BC)

He was a great Kshatriya belonging to the royal family of Magadha. He was born at Kundalgrama (Vaishali), near Muzaffarpur in Bihar. At the age of 30, he became an ascetic and after 12 years of penance, at the age of 42, he attained perfect knowledge— kaivalya. He conquered misery and happiness and came to be known as Jina (the conqueror).

He added the last vow, to the four vows given by Parsvanatha, Brahmacharya or chastity. These five vows became the fundamentals of Jainism. Many kings like Bimbisara and Ajatshatru became his patrons and he visited many parts of India, the most significant being Kosala, Magadha and Anga. He died at the age of 72, in 527 bc, in Bihar.

INFLUENCE OF JAINISM

1. POLITICAL - Jainism weakened the prevailing military spirit and created a peaceful atmosphere.

2. SOCIAL - Further weakening of the caste system, development of new styles in art and architecture in temples, and construction of several inns, hospitals, schools and other institutions of public utility.

Tiger Caves at Udaygiri, Indrasabha at Ellora, Dilwara temples at Mount Abu, Khajuraho at Bundelkhand, Adhinath temple in Chittoor, and the Shravanabelagola Gomateswara (huge statue of Bahubali) are among the famous monasteries and temples that depict the high level of Jain art and architecture in India. Despite being a small community in India, Jainism has contributed to Indian culture and civilization in a big way. Prominent Jain scholars also helped develop various vernacular languages like Tamil and Kannada.

Hemachandra (author of History of Gujarat and Yogasastra) and Amarasimha (author of Amarakosha) were the greatest Jain scholars. Haribhadra, Akalanka, Sidda Sena, Somnath Bhadra and Swami Kartikeya were the other important Jain scholars.

BRANCHES OF JAINISM

The two major Jain sects of Digambaras and Swethambaras were divided into a number of sub-sects like:

(i) Digambaras - Mula Sangha (Calatkara Gana; Kashtha Sangha); Taran Panth; Bispanthi; Terapanth; Yapaniya; Ganji Panth.

1. Mula Sangha (root or original) ancient monastic order. Acharya Kundakunda is associated with Mula Sangh. It has many groups (ganas or sanghas) named by Acharya Arhadbali and the most important among these are Nandigana, Senagana, Devagana and Simha Gana. Nandi Gana is known for the Bhattarakas (priestly class of Jainism) of Shravanadelogola, Mudabidri and Humbaj.
2. Kastha Sangha monastic order, associated with Lohacharya. Orders such as Nanditai gachchha, Mathura Sangha, Bagada gachha and Lata-begada gachha are part of Kastha Sangha.Kastha Sangh Bhattarakas consecrated mist of Jain statues of Gwalior Fort, and Raighu (poet and pratishthacharya) belongs to Sastha Sangha.
3. Digamber Terapanth (thirteen path or thirteen points) The Godikas (father-Amra Bhausna; son-Jodhraj) rebelled (rejecting thirteen practices) against bhattakaras (Narendrakirti of Amber) and formed Digmber Terapanth that spread around Sanganer, Amber and Jaipur region). Pandit Todarmal and Daulatram Kasliwal are associated with Tigamber Terapanth.
4. Bispanthi - Those digambras who continued with these thirteen practices and remained under the authority of Bhattarakas, came to be known as Bispanthi.
5. Taranpanth Svami Taran Taran (Bundelkhand) rejected the practice of idol worship and started community prayers with a book instead of the idol on the alter. Chadmastha Vani (a mystical account of the life of Taran Taran) has 14 volumes written in a unique blend of three languages - Prakrit, Sanskrit and Apabhramsha. Brahmacari Shitala Prasad (in the 1930s) completed commentaries of 6 of the 14 volumes. Osho was born in Taranpanth.

(ii) Swetambaras - Murtipujaka Gaccha - (Kharatara; Tapa; Tristutik); Stannakavasi; Terapanth.

1. Sthanakavasi Lavaji, a merchant founded a new sect to oppose idol worship in response to a major dispute initiated by Lonka Shaha. Sthanakavasi only follows 32 of the svetambara canon.
2. Murtippujka, Almost all swetabaras who are not Stanakavasi are Murtipujaksa. Three important among the six monastic orders of Murtipujakas are:
   1. Kharatara Gaccha (founded by Vardhamana Suri who had Jinesvara as his pupil; some associate Jinadatta Suri as its founder)
   2. Tristutik Gaccha (also known as agama gaccha as it preceded the formation of Tapa Gaccha. They believe in only following Tirthankaras and major reformation in Tristutik gaccha is associated with Acharya Rajendrasuri).
   3. Tapa Gaccha (founded by Acharya Jagat Chandrasuri has meditation as its core approach. Vijananda Suri is a prominent monk. Most of the Swatembara Jains today belong to the Tapa Gacca. The other three, lesser-known monastic orders are:
   4. Ancala gaccha
   5. Vimala Gaccha
   6. Parsvacandra Gaccha
3. Swatembara Terapanth Acharya Bhikshu (Swami Bhikaji Maharaj) reformed Swetambara after falling away with his guru, Acharya Raghumatha, in 1760 at Kelwa (Udaipur) and founded this nonidolatrous sect. This is different to the Diganbara terapanth as its stresses on thirteen principles which include: 5 great vows (Mahavratas); 5 regulations (Samitis) and 3 restraints (Guptis). Festival of Maryada Mahotasava is associated with this sect and Mahasharman is the 11th acharya of Swatebara Terapanth.

JAIN COUNCILS

Two important Jain Councils were held to settle the prevailing differences between the Jain scholars of the respective era. The main difference in opinion was between the followers of Parsvanatha and those of Mahavira.

However, the second council failed to solve the differences and thus, was the last council. It also marked a split in the religion and the advent of two new sects within Jainism: Swethambaras and Digambaras.

Swethambars are flexible in their approach, follow the teachings of the 23rd Thirthankara Parasvanatha and clad themselves in white garments. Digambaras are followers of the 24th Thirtankara Mahavira. They believe in rigid penance, which can be attained by punishment to self and body. They stress nudity and do not allow the use of cloth to cover the body.

SPREAD OF JAINISM

Unlike Buddhism, Jainism did not spread outside India and remained confined to certain parts of India only. The emphasis of Jainism on non-violence (Ahimsa) prevented agriculturalists from embracing Jainism, as cultivation involved the killing insects and pests.

As per the Hathigumpa inscriptions, Jainism got plenty of support from kings like Bimbasara, Ajatshatru and Chandragupta Maurya along with the Nandas, Kalinga and the Raja Karavela of Abhaya. Its spread to South India is mostly attributed to the rulers of the Ganges, the Rashtrakutas and the Chalukyas. In the Deccan region, a companion of Chandragupta Maurya (during his Shravanabelagola campaign) Badrabahu, promoted Jainism.

DECLINE OF JAINISM

Owing to very rigid and high ideals, Jainism suffered a downfall. The austere ways and high ideals of Jainism led to its decline. The followers of Jainism found it difficult to follow the enshrined tenets of austerity and chose to adapt to the changing environment, thus leading to the loss of popularity of the religion. Another reason for the decline of Jainism was the lack of royal support.

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