BUDDHISM

       GAUTAMA BUDDHA

The founder of Buddhism was Buddha whose early name was Siddharth or Gautama. He was born in 566 B.C. at Lumbini garden (modern Rummindei) in Kapilavastu region of modern Nepal on the full moon day of Vaisakh. His father Suddhodan, was the chief of the Sakya republican clan and his mother was Mayadevi. As Mayadevi passed away few days after the birth of the son, the new born was brought up by his step mother Mahaprajapati Gautami.

Though born in an aristocratic family, right from his childhood Gautama exhibited symptoms of detachment towards worldly affairs. Observing these peculiar trends in son's personality, Suddhodan arranged for his marriage to a beautiful princess named Yasodhara. A son was born to them named Rahul. But no such worldly attachments could neither make the prince happy nor Gautama Buddha confined to family bondage.

The cause of his unhappiness was the sight of a skinny old man, an ailing patient and the painful death scene of a man. Then, Gautama came across a sage who looked free from all worldly attachments which convinced him of the fact that this alone was the right way to get rid of pains of life. Therefore, at the age of twenty-nine Gautama left home leaving his wife and son behind to realise and understand the ultimate end of human life. This departure is know as the 'Great renunciation' or 'Mahabhiniskramana'.

At first, he became the disciple of two distinguished teachers named Alara Kalama and Uddaka Ramaputta and learnt several scriptures and philosophy. But they couldn't quench his deep thirst for real knowledge he was searching for.

Then, Gautama led the life of an ascetic and practised severe penance. He went to Uruvela near modern Bodhgaya and sat in deep contemplation beneath a peepal tree. At last light dawned on him. At the age of thirty-five, he found the Truth he was seeking for. He received the light of knowledge - the means of salvation from human sufferings. His name was changed from Gautama to Buddha, the 'Perfectly Enlightened one'. The tree under which he got the light of knowledge became famous as Bodhi Tree and Uruvela came to be known as Bodhgaya.

Buddha was now prepared to spread the light of knowledge that he had acquired. He delivered his first sermon at Deer Park in Sarnath near Benaras to five disciples. These five disciples are called as 'Pancha Jyestha' or Five Elders and the preaching is otherwise known as 'Dharmachakra Pravartana' or 'Setting in motion the Wheel of Law'. People flocked to join him and became his disciples.

For the next forty-five years. Buddha journeyed to different parts of India to spread his message of salvation. His long journey came to an end when he breathed his last under a Sal tree at Kusinagar in Gorakhpur district of Uttar Pradesh at the age of eighty in 486 B.C. on the full moon day of Vaisakh. That is why the day is dearer to the Buddhists. His final departure from this mortal world known as Mahaparinirvana - the Great Salvation – in Buddhist scripture

TEACHINGS OF BUDDHA

The teachings of Buddha are extremely simple and practical. Buddha keenly felt about basic causes of such sufferings and to find a way for their end. the pains and sufferings of human beings. So in his first sermon, he mainly addressed to the basic causes of such sufferuing and to find a wayof their end.

Four Noble Truths

The fundamental principles of Buddha's teachings are represented in his Four Noble Truths. These Four Noble Truths constitute the very essence of his teachings illustrated by the following four propositions.

Ø Sufferings - that the world is full of sufferings.

Ø Its causes - that the cause of sufferings is desire for material objects.

Ø Cessation of sufferings -  that suffering can be      stopped by eradication of desire.

Ø The way for the end sufferings. -  that there is a path leading to the cessation of of suffering

Thus, for Lord Buddha the root of all sufferings lies in desire or tanha. It can be ended with the annihilation of all desires. Those who want to get out of the clutches of suffering and want to achieve the ultimate end of human life that is Nirvana, or liberation from rebirth and death, must follow a particular path. What is that path ?

Aryan Eight-Fold Path

The path advocated by Lord Buddha to reach Nirvana is known as the Aryan Eightfold path that comprises of eight important ways of life. They are :

Ø Right Speech

Ø Right Exertion

Ø Right Resolution

Ø Right Action

Ø Right Mindedness

Ø Right View

Ø Right Means of Livelihood

Ø Right Meditation

Buddha then summarised the whole process by dividing the human body into three parts:

·      Sila (Physical Aspect)

·      Chitta (Mental Aspect)

·      Prajna (Intellectual Aspect)

The observance of the first three principles (Right Speech, Right Action, Right Means of Livelihood) lead to the physical (Sila) development. By observing the second three (Right Exertion, Right Mindedness, Right Meditation), there occurs mental (Chitta) development. The last two principles of Right Resolution and Right View bring about the development of intellect (Prajna).

Thus, an all-round development of the human being can be made by following the eightfold path which is neither too strict nor too liberal. Thus, it is the middle path which should be followed by for the attainment of Nirvana.

Doctrine of Karma

Buddhism believed in the Law of Karma and Rebirth. One's present stage is determined by his past action. In other words, he reaps the consequences of his own actions done in his previous birth. Since birth is the cause of all human sufferings, it is only by virtue of one's own karma or action that he will be able to get Nirvana.

In Buddhist scriptures, Nirvana has been described as a stage free from decay, free from disease, free from death, free from grief and free from impurity. Therefore, it is an incomparable and the highest goal of life that can be achieved by good action.

Doctrine of An-atta or No-soul

One of the specific contributions of Buddhism is its Doctrine of An-atta or no-soul. All the major religions believe in the existence of a soul in every individual that differentiates him from others. But Buddhists do not believe so. According to Buddha, as it is impossible to locate the flame of the lamp after wick and oil have been consumed, it is similarly impossible to search for the soul after the dissolution of the human body. Therefore, man should act accordingly within his life span alone.

Doctrine of Non-existence of God

Buddha is silent about the existence of God or Creator. He was primarily concerned with the sufferings of human beings. So he didn't ponder over the mystery of creation; rather paid more emphasis on good and evil deeds of human beings. For him, vices and sufferings, virtues and happiness were related to the performance of one's duty or deeds.

 Emphasis on Practical Moralities

Buddhism was very much practical and pragmatic in its approach for which it had a mass appeal. Buddha freed the religion from the brahmanical supremacy, elaborate and costly rituals and was very much opposed to the infallibility of the Vedas. Further, Buddha made the religion more lively and acceptable by laying stress on practical moralities of life that were essential for a common householder. It included the following.

·      Non-violence and respect for animal life

·      Reverence to the superiors

·      Service to humanity

·      To speak the truth and not to lie

·      Resistance to adultery and intoxication

In addition, Buddha had made the life of the community happier by abolishing caste systems. The status of the lower caste people was raised for attainment of social and spiritual freedom.

These are in brief the main teachings of Buddha which have been vividly narrated in Buddhist religious literature named 'Tripitaka' having three parts :

Ø Vinaya Pitaka (Outlines the duties of Buddhist bhikshus and the regulations related to the management of Buddhist sanghas)

Ø Sutta Pitaka (Deals with Buddha's teachings)

Ø Abhidharma Pitaka (Consists of inner philosophy and analysis of Buddhism)

 A critical analysis of the doctrines reveals that Buddhism, like Jainism, was originally a moral code rather than a metphysical or religious system in the western sense of the term.

The dying words of Lord Buddha to his disciples, "To be lamp unto themselves as there is no other light' reveal the very essence of his simple teachings.

CONTRIBUTIONS TO INDIAN CULTURE

Buddhism had its tremendous impact in the socio-cultural order as well as on the future development of political and religious ideals. It was not merely confined to India. Within a short span of time it touched the soil of various Asian countries like Myanmar, China, Japan, Indonesia, Cambodia etc. As a powerful force in Indian life, Buddhism had manifested itself in different aspects. The following accounts of Buddhist influence speak for themselves.

Simplicity and Naturality

Buddhism presented itself in a simple and natural manner. Common people could understand the essence of religion in a very lucid manner. The simple ethical code of the religion, emotional elements, popular method of teaching, natural way of worship and prayer etc. introduced a personal touch to the religious belief of the people. People liked it and appreciated it. Thus, there arose a natural tendency among them to accept the religion without any external force or compulsion. In the words of Max Muller "...Buddhism always seemed to be not a new religion but a natural development of the Indian minds in its various manifestations - religious, philosophical, social and political."

Influence on Hinduism

Although it may sound strange, Buddhism had influenced Hindusim in a number of ways, especially in the field of image-worship and practice of non-violence.

As a matter of fact, after the demise of Buddha, Buddhism was divided into Mahayana and Hinayana Buddhism. The Mahayana Buddhists developed the tradition of worship of the image of Buddha. Inspired by this Mahayana practice, Hindus too developed the system of worshipping the images of various gods and goddesses. Again the Buddhist ways of prayer and meditation were also admitted into the fold of Hinduism.

The doctrine of Ahimsa or non-violence which constitutes a very important aspect of Buddhism became a part of Hindu religion. The emphasis on the life of the animals, pity, compassion and respect for life in all forms, strict forbidding of animal sacrifice were highly appreciated by the hindus that were accepted in Hinduism in course of time.

Monastic System

A new feature of Buddhism was its monastic system that later became a part of Indian culture . When the number of Buddhist monks, nuns and followers increased they used to stay m Various monasteries in groups called sanghas. This monastery or sangha became so popular that ultimately with the march of time it became a part of Buddhist Tri-ratna. It sings :

Buddham Saranam Gachchami.

                          (I seek refuge in Buddha)

                                          Dharmam SaranGachchami.

(I seek refuge in Dharma)

                         Sangham Saranam Gachchami.

(I seek refuge in Sangha)  

The Hindu saints and sages of later years were much influenced by this monastic system. Thus, the growth of hindu mathas owe their origin to this Buddhist concept.

 Language and Literature

Buddhism has left behind a rich heritage in the field of language and literature. Buddha himself preached in Prakrit, Magadhi and other dialects for the understanding of the general public. Later he also used Pali. During the reign of Kanishka, Sanskrit became the medium of preaching.

Spread of Buddhist messages through these various languages enriched their literature. But only the Pali version of Buddhist literature has survived till date.

Buddhist literature like Jataka Stories, Tripitakas, Dipavamsa, Mahavamsa are invaluable gems of Indian literature. Indeed, Buddhist writers and philosophers added a novel and glorious feather to the literary tradition of our country.

Art and Architecture

Apart from literature, Buddhism also left its indelible impact on Indian art heritage. Prior to the birth of Buddhism, the Indian art tradition was confined to the construction of mandapas (pandals), yajnasala or yagnavedi (fire altar), From the time of the Buddhist king, Ashoka, stones began to be used in building monuments. The system of making stambhas or pillars bearing religious emblem, cave temples, monasteries, vihars and stupas added new artistic dimension. The Buddhist monuments of Sanchi, Bharut, Bodhgaya, Amaravati, Dhauli and Jaugad are some of the marvellous examples of Buddhist art treasures.

Even painting did not lag behind. The cave paintings of Karle, Bagh, Ajanta and Ellora display the maturity in style and finish of the Indian painters.

Further, under the influence of Buddhism there, emerged two Schools of Art. They are:

• Gandhara School of Art

• Mathura School of Art

Thus, Buddhist Art has left behind an everlasting impact on Indian culture which is followed even today.

Political Unity

Buddhism has come a long way in establishing itself in the course of Indian history. Its cardinal concept of non-violence converted Ashoka from The Demon to The Virtuous - Chandashoka to Dharmashoka. Ashokan policy of winning human hearts by love, compassion, and fraternity - spread the message of unity and solidarity within India and beyond. The neighbouring countries developed a unique bond of friendship through the practice of Buddhism.

Even in the colonial period, Mahatma Gandhi gave a fresh orientation to the Buddhist concept of peace and non-violence for maintaining the unity of the country.

The message of equality, fraternity, the voice of protest against the caste system, emancipation of women as nuns of Buddhist order, literary awakening etc. were responsible for the political unity and solidarity over this vast land.

Messenger of Universality

Buddhism became the cultural messenger of India to China, Mongolia, Korea, Japan, Burma, Indonesia, and Ceylon since the days of Ashoka. In the words of Arnold Toynbee : at the religious level, India has not been a recipient, she has been a giver. About half the total of the number of the living higher religions are of Indian origin. About half the human race today adheres to either Hinduism or Buddhism.'

The remark sounds absolutely true.

Not only in India but also abroad, Buddhism took a leading role in spiritual awakening which constitutes the essence of Indian religious tradition. They came to know about India through Buddhism, saw India through Buddha and realized the Indian spirit with their grasp of Buddhist ideals.  Thus, Buddhism has widespread contributions in different aspects un linguistic, literary, religious, philosophical, social, ethical, artistic traditions on sum, its unique impact in the various fields has greatly enriched Indian cultural manager from its religious magnanimity.