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Component-I (A) – Personal Details Component-I (A) – Personal details: Component-I (B) – Description of module: Subject Name Indian Culture Paper Name Outlines of Indian History Module Name/Title Religious Movements – Jainism and Buddhism Module Id I C/ OIH/ 07 Pre-requisites Knowledge in social, economic and religious institutions and practices in Ancient India Objectives To study the social, economic and religious institutions in India and causes for the rise of new religious movements - Jainism & Buddhism, contribution to Indian Culture. Keywords Buddha / Mahavira / Jainism / Buddhism E-text (Quadrant-I) 1. Introduction The sixth century BCE was a period of great religious upheaval in India. It was an age of intellectual ferment. It saw the emergence of numerous religious sects in the Gangetic basin. Of the religious sects and religions that emerged during this period were Buddhism and Jainism. Both these religions were only reformed form of Hinduism. They had a common background of Aryan culture and were motivated by the philosophy of the Upanishads. Their ideas about Karma, Atman (soul), Punarjanma (rebirth), Moksha, Ahimsa etc., had been inspired by the Upanishads. 2. Causes for the Rise of New Religious Movements The primary cause for the rise of Jainism and Buddhism was the religious unrest in India in the 6th Century BCE. Several social, economic, religious factors were also responsible for the emergence of heterodox religions like Buddhism and Jainism, • In the Post-Vedic period the society was divided into four varnas viz, Brahmanas, Kshatriyas, Vaisyas and Sudras. The Brahmanas who occupied the top most place in the society became the custodians of religion and learning. The Kshatriyas reacted very sharply against the ritualistic domination and the enviable social status enjoyed by the Brahmanas. Gautama, the Buddha, the founder of Buddhism and Vardhamana Mahavira, the promoter of Jainism were Kshatriyas. Both of them questioned the authority of the Brahmanas. • In the Bramanical society, the Vaisyas were ranked third. During this period, due to the emergence of agrarian economy, expansion of trade and commerce, and finally the formation of guilds made the Vaisya community economically powerful. But, their economic status was not in tune with their social status. Under these circumstances the Vaisyas naturally looked for some religion which should improve their social status. • Vedic philosophy had lost its original purity and it was reduced to a bundle of cumbrous rituals. The complex rituals and sacrifices advocated in the later Vedic period were not acceptable to the people. The superstitious beliefs and mantras confused the people. The rites and rituals were painfully elaborate and awfully expensive. The common man developed a great dislike for these rituals. 2 • The caste system had become rigid and brutal. There were strict restrictions on food, drink and marriage. Women neither enjoyed social mobility nor religious freedom. Both Buddhism and Jainism offered them an honoured place. • All the religious treatises of the Vedic religion were composed in Sanskrit, the language of the privileged. The teachings of the Buddha and Mahavira, was in Prakrit – the language of the common people. 3. Jainism Jainism has a unique place in the religious history of India. Jain traditions claim that theirs is the oldest of all religions in India. The names of two Jain Thirthankaras, Rishabha and Arishtanemi, are found in Rigveda. The Vishnu Purana and the Bhagavat Purana describe Rishabha as an avatara of Narayana. Thirthankara is the title of Jain patriarchs who showed men the passage of life. There were twenty four Thirthankaras, all Kshatriyas and belonging to the royal family, coming one after the other. The first was Rishabha Natha and the last was Vardhamana Mahavira. The first twenty two Thirthankaras were legendary in character. The twenty - third Thirthankara named Parsvanatha lived 250 years before Mahavira. He was the son of Asvasena, the king of Kasi and so a historical figure. He became an ascetic at the age of thirty. His followers were called Nigranthas. 3.1 Vardhamana Mahavira’s Life and Preachings Vardhamana Mahavira was the 24th Thirthankara and not the founder of Jainism. But it were his efforts and teachings which transformed Jainism into a popular religion in the sixth century BCE. Mahavira was born as the second son in 540 BCE at Kundagrama near Vaisali, now in Muzzaffarpur district of Bihar. His father Siddartha was the head of a Kshatriya clan called Jnatrikas. His mother was Trishala. Vardhamana was educated in all branches of knowledge. At the age of 30 he renounced his family, became an ascetic and proceeded in search of truth. He spent the first six years of his wandering with Gosala Maskariputra, the founder of the Ajivika sect. He attained Kaivalya (supreme knowledge) in the thirteenth year of his asceticism under a sal tree at Jrimbhikagrama in eastern India at the age of 42. Thereafter, he was called Mahavira and Jina. His followers were called Jains and his religion Jainism. 3.1.1 Teachings of Mahavira : The following principles of Jainism were preached by him. • Mahavira rejected the authority of the Vedas and the Vedic rituals. He advocated an austere and simple life with the ultimate aim to attain Kaivalya (nirvana). • He did not believe in the existence of God. He said that the universe is the product of nature - the outcome of cause and effect. Man’s salvation does not depend upon the mercy of God but on his own acts. • He believed in karma and punarjanma. Man is punished or rewarded in successive births according to his Karma. • He believed in dualistic philosophy (syadvada) and held that matter (Jiva) and soul (atman) are the only two existing elements; the former is perishable while the later is eternal and evolutionary. The ultimate aim of Jiva should be to get rid of the cycle of birth and rebirth and attain (nirvana). 3 • The five cardinal principles (Panch vratas) of Jainism are- Ahimsa (Non-violence) Satya (Truth) Asteya (Non-stealing) Aparigraha (Non-possession) Brahmacharya (Chastity) Only the last principle was added by Mahavira, the other four being the teachings of his predecessors. Mahavira put great emphasis on the observance of Ahimsa. According to Mahavira, Nirvana or Salvation is getting rid of bondage of worldly desires. To become a Sanyasi Nirvana was inevitable. It must be followed by observance of ‘Tri-Ratnas’ – (the three principles) of Jainism. The Tri-Ratnas of Jainism consist of Samyak Gyan (Right knowledge) Samyak Darshan (Right faith) Samyak Acharan (Right conduct) 3.2 Jaina Sects Mahavira organized the Sangha to spread his teachings. He admitted both men and women in to Sangha, which consisted of both monks and lay followers. The spread of Jainism was due to the dedicated work of the members of the Sangha. The Jain Sangha remained united for approximately two centuries after Mahavir’s death. But it could not maintain its unity for a longer period. It split during Mauryan age and two sects came into existence. Bhadrabahu, the greatest ever exponent of Jain philosophy, composed Kalpasutra which is the most authentic treatise on the rise and development of Jainism from its origin to his time. He left Magadha for Mysore. About 300 BCE Sthulabhadra called the first Jain council in which the Jain canons were compiled. When Bhadrababhu returned to Magadha, he refused to acknowledge the leadership of Sthulabhadra. The Jain Sangha was then divided into two parts – Digambara and Svetambara. The followers of Bhadrabahu who remained naked and did not wear clothes came to be known as Digambaras, while the followers of Sthulabhadra had adopted white dress came to be known as Svetambaras. 3.3 Growth of Jainism: Jainism never witnessed the rapid and extensive growth as was the case of Buddhism. On the other hand, its growth was slow and steady. It was confined to India only. Jainism had become an important religion in eastern UP during the life time of Mahavira itself. Later on, it spread to Kosala, Videha, Magadha, Anga, Mathura, Ujjain and part of Rajasthan. The Mauryan ruler, Chandragupta Maurya, became a follower of Jainism in the last years of his life. He left Pataliputra and accompanied by Bhadrabahu reached Sravanabelagola in Karnataka where he performed a fast unto death and like a true Jain upasaka attained Kaivalya. Ashoka’s grandson Samprati had accepted Jainism. In the second century BCE king Kharavela of Orissa professed Jainism and became its illustrious patron. The second Jain council was held at Vallabhi (Gujarat) in 512 CE under the chairmanship of Devardhi Kshamasramana. The final compilation of Jaina literature called twelve Angas was completed in this council. The royal dynasties of South India such as the Gangas, the Kadambas, the Chalukyas and the Rashtrakutas patronized Jainism. King Amoghavarsha of the Rashtrakuta dynasty became a Jain monk. 4 3.4 Decline of Jainism: The extreme character of Mahavira’s teachings, it’s over emphasis on Ahimsa could not be followed by masses in large numbers. The Jain Sangh and monks did not display same spirit of commitment and dedication to spread the religion as was shown by Buddhist missionaries. With the passage of time many evils entered the Jain faith. The royal patronage was not forthcoming. The foreign invaders, first the Sakas and the Huns and later the Muslims gave a serious setback. Lastly, the revival of Hinduism sounded the death knell of Jainism. 3.5 Contribution of Jainism to Indian Culture Jainism made valuable contribution to Indian Culture in the sphere of religion, society, literature, philosophy, education, art and architecture. Non-violence was the guiding principle of Indian life. In society, Jainism spread the message of social equality. It also stood for abolition of gender based discrimination. Jainism paved the way for the development of literature. In the early stages the Jains adopted the Prakrit language of the common people to preach their doctrines.
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