Emergence of New Religions (Buddhism, Jainism)

Anagha’s School Trip (Intro)

The period around the 6th century BCE in ancient India (the Mahajanapada period) was a time of significant social, economic, and intellectual change. Alongside the growth of states and cities, this era saw the emergence of new philosophical ideas and religious traditions that challenged existing norms and offered alternative paths to understanding the world and achieving spiritual liberation. Buddhism and Jainism are two prominent examples of such new religions that arose during this time.

Imagining a school trip to visit sites associated with these religions helps connect the present day to this historical period and the places where these ideas originated or flourished. Visiting places like Sanchi (famous for its stupas and Buddhist art) allows us to see the material legacy of these religions and learn about their history and teachings. The study of these religions is important not just for understanding ancient India but also for appreciating the diverse philosophical and religious landscape of the world.

The Story Of The Buddha

Gautama Buddha, the founder of Buddhism, was born as Siddhartha Gautama around 563 BCE in Lumbini (in present-day Nepal). His life story is central to understanding the origins of Buddhism and its core teachings.

Life of Siddhartha Gautama:

He was born a prince of the Shakya clan, ruling over a small republic near the foothills of the Himalayas.
He was raised in luxury and shielded from the suffering of the world.
At the age of 29, he left his palace, his wife, and his son in search of enlightenment and understanding the causes of suffering. This event is known as the Great Renunciation (Mahabhinishkramana).
He wandered for several years, seeking answers from ascetics and practising severe austerities, but did not find what he sought.
Finally, he sat under a peepal tree (Bodhi tree) in Bodh Gaya (in Bihar) and meditated. After several days, he attained enlightenment (Bodhi) at the age of 35. He became known as the Buddha, the 'Enlightened One'.
He then travelled to Sarnath, near Varanasi, and gave his first sermon (Dharma Chakra Pravartana - Turning the Wheel of Dhamma) to his first five disciples.
The Buddha spent the rest of his life teaching and spreading his message. He passed away at Kusinara (in Uttar Pradesh) at the age of 80 (Mahaparinibbana).

Illustration depicting key events in the life of the Buddha (e.g., Great Renunciation, Enlightenment, First Sermon)

*(Image shows illustrations of key moments in the Buddha's life, such as leaving the palace, meditating under the Bodhi tree, or giving his first sermon)*

The Story Of Kisagotami

The story of Kisagotami is a famous Buddhist story that illustrates one of the core teachings of the Buddha: the universal nature of suffering and death.
Kisagotami was a woman whose only son died. Grief-stricken, she went to the Buddha, pleading with him to bring her son back to life.
The Buddha told her to go to every house in the village and bring back a handful of mustard seeds from a house where no one had ever died.
Kisagotami went from door to door, but she could not find a single house where death had not occurred at some point.
Realising that death is a natural and unavoidable part of life that affects everyone, her grief lessened, and she understood the impermanence of life.

This story highlights the Buddha's teaching that suffering is inherent in life and that accepting the reality of death and impermanence is a step towards overcoming grief and finding peace.

Jainism

Jainism is another ancient Indian religion that emerged around the same time as Buddhism, also challenging some aspects of the prevailing Vedic religious and social order. The founder is considered to be Mahavira, although Jaina tradition holds that he was the 24th Tirthankara (spiritual guide).

The Story of Vardhamana Mahavira:

Vardhamana Mahavira was born as a prince in a clan near Vaishali (in Bihar) around 540 BCE, slightly before the Buddha.
Like the Buddha, he too left his home at the age of 30 to seek enlightenment.
He wandered and lived an ascetic life for twelve years, undergoing severe penance.
Finally, he attained enlightenment (Kaivalya) under a Sal tree. He became known as Mahavira (Great Hero) and Jina (Conqueror of senses).
He taught his doctrines for 30 years and passed away at Pavapuri (Bihar).

Teachings of Mahavira:

Mahavira's teachings were simple and based on three principles, often called the Three Jewels (Triratnas) of Jainism:

Right Faith (Samyak Darshana): Belief in the Tirthankaras and Jaina teachings.
Right Knowledge (Samyak Jnana): True knowledge of the reality as taught by Jinas.
Right Conduct (Samyak Charitra): Following the ethical principles, especially the five vows.

The Five Vows (Part of Right Conduct):

Ahimsa (Non-violence): Not to injure any living being (in thought, word, or deed). This is the most central principle of Jainism.

Satya (Truth): To speak the truth.

Asteya (Non-stealing): Not to take what is not given.

Brahmacharya (Celibacy): (Added by Mahavira, originally part of Aparigraha by earlier Tirthankaras). To observe celibacy, especially for monks.

Aparigraha (Non-possession): Not to acquire or possess property.

Jainism emphasised strict asceticism, non-violence, and liberation from the cycle of birth and death through right faith, knowledge, and conduct. Mahavira's teachings were initially transmitted orally and later written down.

The Background: Sacrifices And Debates

The emergence of new religions like Buddhism and Jainism in the 6th century BCE was not a sudden event. It occurred against a background of existing religious practices (Vedic sacrifices) and growing intellectual and philosophical debates, particularly among the Kshatriya class and in urban centres.

The Sacrificial Tradition

In the Later Vedic period (c. 1000-500 BCE), elaborate Vedic sacrifices (Yajnas) conducted by Brahmins were the dominant religious practice.
These sacrifices were often complex, involved rituals, chanting of hymns, and sometimes animal offerings.
Performing sacrifices was seen as a way to please deities, gain prosperity, maintain social order, and legitimize the power of rulers.
The importance of sacrifices led to the increasing dominance of Brahmins in society, as they were the experts in performing these rituals.

New Questions

Towards the end of the Vedic period and in the Mahajanapada period, some people began to question the efficacy and value of elaborate sacrifices and rituals.
They were seeking a deeper understanding of life, death, suffering, and the meaning of existence.
Questions arose about concepts like rebirth, karma (action and its consequences), and achieving liberation (moksha or nirvana) from the cycle of birth and death.
These questions were particularly discussed by thinkers recorded in the Upanishads (part of the later Vedic texts), who emphasised philosophical inquiry and meditation over rituals.

Debates And Discussions

This period saw a rise in intellectual activity and open debates among various teachers and philosophers.
Discussions took place in 'kutagarashala' (huts with pointed roofs) or in parks where wandering ascetics and teachers gathered.
Different teachers offered different philosophical views and paths to understanding truth and achieving liberation. Siddhartha Gautama (the Buddha) and Vardhamana Mahavira were part of this tradition of wandering ascetics and teachers who engaged in debates and offered alternative perspectives.
The rise of urban centres (Mahajanapadas) provided new environments for intellectual exchange and the spread of these ideas, as people from different backgrounds congregated in cities.

The emergence of Buddhism and Jainism can be seen as responses to the prevailing social and religious conditions, offering pathways to liberation that did not rely solely on Vedic rituals and the priestly class, and resonating with those seeking alternative answers to fundamental questions about life and suffering.

Beyond Worldly Pleasures The Message Of Mahavira

Vardhamana Mahavira, the 24th Tirthankara, offered a path to spiritual liberation that emphasised severe asceticism and detachment from worldly desires and possessions. His message was directed towards achieving 'Kaivalya' (ultimate knowledge and liberation) by conquering one's senses and desires.

Message of Mahavira:

Renunciation: Mahavira taught that liberation from the cycle of birth and death can be achieved only by renouncing the world and leading a life of severe asceticism and self-control.
Ahimsa (Non-violence): Absolute non-violence towards all living beings was a central tenet. This included not harming humans, animals, insects, and even plants and microorganisms. This principle had a strong appeal to those who were critical of the animal sacrifices in Vedic rituals.
Strict adherence to Five Vows: As discussed (Section I3), monks and nuns had to follow the five vows strictly (Ahimsa, Satya, Asteya, Brahmacharya, Aparigraha).
Karma and Rebirth: Mahavira accepted the concepts of karma and rebirth. Actions (karma) determine one's future births and suffering. Liberation is achieved by stopping the accumulation of new karma and exhausting old karma.
Equality: While the Jaina community later developed some social distinctions, Mahavira's core message was open to people from all varnas, including those from lower varnas and women, who could join the monastic order. This contrasted with the varna-based restrictions in some other traditions.

The Spread Of Jainism

Mahavira's teachings were simple and were initially transmitted orally. They were later compiled in texts called Agamas.
His followers included monks and nuns, as well as lay followers (householders) who followed less strict versions of the vows.
Jainism spread to various parts of India, including Gujarat, Rajasthan, Tamil Nadu, and Karnataka. Jaina monks travelled and preached the teachings.
Merchants were often supporters of Jainism, as the emphasis on non-violence made agriculture (which involves harming insects and plants) less appealing as a primary occupation for strict practitioners.
Over time, the Jaina community divided into two main sects: Digambaras and Svetambaras, based on differences in practices and interpretations of texts.
While not as widespread as Buddhism, Jainism has survived as a distinct religion in India with a significant following, particularly in western India.

Image of a Jaina temple or sculpture of Mahavira

*(Image shows a photograph of a Jaina temple or a sculpture of Mahavira)*

Mahavira's message of asceticism and non-violence offered a distinct path to spiritual liberation that resonated with certain sections of ancient Indian society.

The Buddha And The Quest For Enlightenment

Siddhartha Gautama, the Buddha, embarked on a quest for enlightenment and a solution to the problem of suffering, which he saw as inherent in human life. His journey involved renunciation, ascetic practices, and eventually, meditation, leading to his profound spiritual realisation.

The Four Great Sights:

The story goes that before his renunciation, Siddhartha, shielded from suffering, encountered four sights that deeply impacted him: an old man, a sick man, a dead man, and an ascetic.
These sights revealed to him the realities of old age, sickness, death, and the possibility of seeking liberation from suffering through renunciation.

The Middle Path:

After his renunciation, Siddhartha initially practised severe austerities and self-mortification, believing that extreme penance would lead to enlightenment.
However, he realised that neither extreme indulgence nor extreme asceticism led to true understanding.
He then adopted a 'Middle Path' (Madhyamā Pratipadā), a path of moderation, avoiding extremes. This involved disciplined meditation.

Enlightenment:

Siddhartha meditated under the Bodhi tree in Bodh Gaya.
Through deep meditation, he gained insight into the true nature of reality, understanding the causes of suffering and the way to end it. This moment was his enlightenment.
He realised the Four Noble Truths and the Eightfold Path.

The Buddha's quest was not just a personal spiritual journey; his enlightenment and subsequent teachings provided a new framework for understanding suffering and achieving liberation that spread across Asia and became a major world religion.

The Teachings Of The Buddha

The core teachings of the Buddha are fundamental to Buddhism and offer a path to liberation from suffering. His teachings are based on his understanding gained through enlightenment.

The Four Noble Truths:

These are the foundational principles of Buddhism:

Dukkha: Life is suffering. Suffering is inherent in existence (birth, aging, sickness, death, separation from loved ones, dissatisfaction, desire).
Samudaya: The origin of suffering is desire (Trishna). Suffering is caused by craving, attachment, and aversion.
Nirodha: The cessation of suffering is possible. By eliminating desire and craving, suffering can be ended.
Magga: The path to the cessation of suffering is the Eightfold Path. By following this path, one can eliminate desire and attain Nirvana (liberation).

The Eightfold Path (Ashtangika Marga):

This is the path to end suffering and attain Nirvana. It is a practical guide to ethical conduct, mental discipline, and wisdom.

Right Understanding (Samyak Drishti)
Right Thought (Samyak Sankalpa)
Right Speech (Samyak Vak)
Right Action (Samyak Karmanta)
Right Livelihood (Samyak Ajiva)
Right Effort (Samyak Vyayama)
Right Mindfulness (Samyak Smriti)
Right Concentration (Samyak Samadhi)

Other Key Teachings:

Anicca (Impermanence): Everything is constantly changing and impermanent. Nothing is permanent.
Anatta (Non-self): There is no permanent, unchanging self or soul. The concept of 'self' is an illusion.
Karma: Actions have consequences. Intentional actions create karma, which influences future lives and experiences.
Rebirth: Beings are reborn into different states based on their karma. The cycle of birth, death, and rebirth (Samsara) continues until Nirvana is attained.
Emphasis on ethics and morality: The Buddha taught ethical conduct as a crucial part of the path to liberation.
Rejection of caste hierarchy: The Buddha's message was open to people from all social backgrounds, challenging the varna-based discrimination. He believed that a person's worth was based on their actions, not their birth.
Middle Path: Avoiding extremes of indulgence and asceticism.

The Buddha taught in Prakrit languages (like Pali), which were spoken by ordinary people, making his teachings accessible to a wider audience compared to Sanskrit used in Vedic texts.

Followers Of The Buddha

The Buddha's teachings attracted a wide range of followers during his lifetime and continued to spread after his Mahaparinibbana. His followers came from diverse social backgrounds and included both monastic and lay people.

The Sangha:

The Buddha founded the Sangha, an order of monks and nuns who renounced worldly life to follow the path to liberation.
The Sangha played a crucial role in preserving and spreading the Buddha's teachings.
Monks and nuns lived according to a set of rules (Vinaya Pitaka).
The Sangha was open to people from all varnas and jatis, challenging the rigid social distinctions. Women were also later allowed to join the Sangha (as nuns).

Lay Followers:

Many people became lay followers (householders), who did not renounce worldly life but supported the monks and nuns and followed the ethical teachings of the Buddha in their daily lives.
Lay followers provided food, shelter, and other necessities to the Sangha.
They could also attain spiritual merit by following the ethical principles and supporting the monastic community.

Support from Different Social Groups:

The Buddha's teachings appealed to various sections of society.
Kshatriyas: The Buddha himself came from a Kshatriya background, as did Mahavira. Rulers and members of the warrior class were sometimes attracted to the teachings.
Merchants: Merchants and traders were significant supporters of Buddhism and Jainism. The emphasis on non-violence (ahimsa) made these religions appealing to merchants, as their occupation (trade) did not involve harming animals or disturbing the earth as much as agriculture or warfare. Wealthy merchants provided patronage and donated to the Sangha.
Artisans and Craftspersons: People from various crafts also became followers.
People from lower varnas and jatis: The inclusive nature of the Sangha, which did not discriminate based on birth, attracted people who faced discrimination in the varna system.

Patronage:

Buddhism received patronage from some rulers, most famously Emperor Ashoka of the Mauryan Empire. Ashoka promoted Dhamma, built stupas, and sent missionaries to spread Buddhism.
Later rulers also patronised Buddhism and built monasteries and universities (e.g., Nalanda).

The diversity of followers and the support from various sections of society, including rulers and wealthy merchants, contributed to the spread of Buddhism throughout India and beyond.