DOCSLIB.ORG

JSCNC Pathshala Mahavir Group 9-13-20

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
JSCNC Pathshala Mahavir Group 9-13-20 JSCNC Pathshala Mahavir Group 9-13-20 Rita Lodaya and Purvi Shah Lesson Plan ❖ Navkar Mantra ❖ Quote/Teaching from “Thought At Sunrise” ❖ Paryushan challenge discussion: Vows and Acts of Kindness ❖ Ingredients Projects presentations-JSCNC meeting ❖ Meaning of Guru ❖ Stutis for Guru Vandan ❖ Stories about Jain Gurus ➢ Homework Assignment Thought at Sunrise The first lesson to enter the field of spiritual practice is: Do not be remiss. When a Jain muni is initiated, the first lesson he or she is taught is not to be remiss. The weakness of the sense organs is to be remiss. Passionate emotions and limitless sleep are remiss. A person who is not remiss possesses the following quality: He uses his senses but not with a sense of attachment. -Acharya Mahapragya Remiss means to be negligent or apathetic, without care. Meaning of Guru Annual Teachers’ Day: 1- October 5th International Teachers’ Day 2- Celebrated in India on September 5th India’s 2nd President, Sarvepalli Radhakrishnan’s birthday. Guru Vandan Guru Vandan makes us humble and destroy our pride. By bowing down and respecting Guru, one also destroys Nich Gotra Karma and achieves Ucha Gotra Karma. He also receives the blessings from Guru. Who are our Gurus? Arihants, Siddhas, Acharyas, Upadhyay, Sadhu/Sadhvi We have many resources available thru JAINA Education Materials and the Jain eLibrary and resources on the web such as below: https://www.youtube.com/user/jaingurupravachans?app=desktop Stutis for Guru Vandan मंगलं भगवान वीरो, मंगलं गौतम प्रभु। मंगलं थूलभद्रा饍या, जैन धमर्मोतु मंगलं Mangalam Bhagaväna Viro, mangalam Gautama prabhu Mangalam Sthülibhadrädyä, Jaina dharmostu mangalam Bhagawän Mahävir is auspicious, Ganadhar Gautam Swämi is auspicious; Ächärya Sthulibhadra is auspicious; Jain religion is auspicious. मंगलं भगवान वीरो, मंगलं गौतमो गण मंगलं कुꅍदकुꅍदायर्मो, जैन धमर्मोतु मंगलं Mangalam Bhagaväna Viro, mangalam Gautamo gani Mangalam Kundakundäryo, Jaina dharmostu mangalam Bhagawän Mahävir is auspicious, Ganadhar Gautam Swämi is auspicious; Ächärya Kunda-kunda is auspicious; Jain religion is auspicious. Acharya Sthulibhadra ➢ 300 BC : About 200 years after Bhagwan Mahavir’s nirvana ➢ Son of Prime Minister Shaktal ( seven daughters and two sons); Magadha (Pataliputra) ➢ At a young age, left home; eye- opening tragic event at age 30 ➢ In search of lasting happiness- became a pupil of Acharya Sambhuti Vijay ( sixth successor of Bhagwan Mahavir) ➢ Attained a high level of equanimity as a monk; passed the most difficult test ➢ Jain scriptures: passed on orally - no documentation ➢ Later years: played a major role in preserving the oldest Jain scriptures ○ Twelve Anga Agams and 14 Purvas ➢ Studied 11 of the twelve Anga Agams thoroughly ( under Acharya Bhadrabahu) Acharya Sthulibhadra (contd.) ➢ Famine - Migration to the South by Acharya Bhadrabahu; Sthulibhadhra remained in Pataliputra ➢ Lasted 12 years- he reached Nepal to learn the twelfth Agam (14 Purvas) from Acharya Bhadrabahu ○ Learnt 10 of the 14 Purvas ➢ Sisters’ visit; misuse of knowledge ➢ Acharya Bhadrabahu’s disappointment ➢ Was allowed to learn the remaining four Purvas on two conditions: ○ Would not teach the meaning ○ Sthulibhadra cannot teach those Purvas to any other monk ➢ Learned the remaining four Purvas ➢ He is revered because of his monumental efforts to save the Jain scriptures even after the long famine JES 202 Jain Story Book Pg 47 Sadhvishri Chandanbala ➢ Born as Princess Vasumati ➢ Due to war between kingdoms , endured many hardships - renamed Chandanbala ➢ With a turn of fate, she was able to offer lentils and break Bhagwan Mahavir’s fast ( after five months and 25 days) JES 202: Jain Story Book Pg 89 Sadhvishri Chandanbala (contd.) ➢ Later, when Bhagwan Mahavir attained kevalgyana and established the four-fold Sangha ➢ Took diksha and became the first nun (Sadhavi) ➢ Due to her knowledge, virtues and devotion to penance, also the first Head Nun of the Jain order ○ 35000 sadhvis ➢ Attained Keval gyana and eventually liberation from the cycle of birth and death ➢ Important Lessons and Notes: ○ Moola’s Jealousy towards Chandanbala: can be very destructive and should be avoided ○ Dhanavah’s compassion and fatherly love towards an orphan ○ Selfless devotion/Humility by Chandanbala towards Mahavir Swami : her guru ○ 2600 years ago : By initiating Chandanbala as the first nun of his four-fold order, Mahavir Swami emphasized the importance of treating men and women as equal.
Load more

Recommended publications
  • 1-15 a SHORT HISTORY of JAINA LAW1 Peter Flügel the Nine
    International Journal of Jaina Studies (Online) Vol. 3, No. 4 (2007) 1-15 A SHORT HISTORY OF JAINA LAW1 Peter Flügel The nineteenth century English neologism ‘Jaina law’ is a product of colonial legal intervention in India from 1772 onwards. 'Jaina law' suggests uniformity where in reality there is a plurality of scriptures, ethical and legal codes, and customs of sect, caste, family and region. The contested semantics of the term reflect alternative attempts by the agents of the modern Indian legal system and by Jain reformers to restate traditional Jain concepts. Four interpretations of the modern term 'Jaina law' can be distinguished: (i) 'Jaina law' in the widest sense signifies the doctrine and practice of jaina dharma, or Jaina ‘religion’. (ii) In a more specific sense it points to the totality of conventions (vyavahāra) and law codes (vyavasthā) in Jaina monastic and lay traditions.2 Sanskrit vyavasthā and its Arabic and Urdu equivalent qānūn both designate a specific code of law or legal opinion/decision, whereas Sanskrit dharma can mean religion, morality, custom and law. (iii) The modern Indian legal system is primarily concerned with the 'personal law' of the Jaina laity. In Anglo-Indian case law, the term 'Jaina law' was used both as a designation for 'Jain scriptures' (śāstra) on personal law, and for the unwritten 'customary laws' of the Jains, that is the social norms of Jain castes (jāti) and clans (gotra). (iv) In 1955/6 Jaina personal law was submerged under the statutory 'Hindu Code', and is now only indirectly recognised by the legal system in the form of residual Jain 'customs' to be proved in court.
    [Show full text]
  • Life of Mahavira As Described in the Jai N a Gran Thas Is Imbu Ed with Myths Which
    T o be h a d of 1 T HE MA A ( ) N GER , T HE mu Gu ms J , A llahaba d . Lives of greatmen all remin d u s We can m our v s su m ake li e bli e , A nd n v hi n u s , departi g , lea e be d n n m Footpri ts o the sands of ti e . NGF LL W LO E O . mm zm fitm m m ! W ‘ i fi ’ mz m n C NT E O NT S. P re face Introd uction ntrod uctor remar s and th i I y k , e h storicity of M ahavira Sources of information mt o o ica stories , y h l g l — — Family relations birth — — C hild hood e d ucation marriage and posterity — — Re nou ncing the world Distribution of wealth Sanyas — — ce re mony Ke sh alochana Re solution Seve re pen ance for twe lve years His trave ls an d pre achings for thirty ye ars Attai n me nt of Nirvan a His disciples and early followers — H is ch aracte r teachings Approximate d ate of His Nirvana Appendix A PREF CE . r HE primary con dition for th e formation of a ” Nation is Pride in a common Past . Dr . Arn old h as rightly asked How can th e presen t fru th e u u h v ms h yield it , or f t re a e pro i e , except t eir ” roots be fixed in th e past ? Smiles lays mu ch ’ s ss on h s n wh n h e s s in his h a tre t i poi t , e ay C racter, “ a ns l n v u ls v s n h an d N tio , ike i di id a , deri e tre gt su pport from the feelin g th at they belon g to an u s u s h h th e h s of h ill trio race , t at t ey are eir t eir n ss an d u h u s of h great e , o g t to be perpet ator t eir is of mm n u s im an h n glory .
    [Show full text]
  • Contents Introductory Essay and Tools by Nalini Balbir E. Leumann, An
    Contents Introductory essay and tools by Nalini Balbir Introductory essay v Appendices xxi I. Note on Leumann's transliteration xxi II. Guide to the abbreviations used by Leumann in the Ubersicht xxi III. Main Indian manuscripts used in the Ubersicht xxiv IV. Expanding notes ._. xxvi V. Correspondences between Leumann's divisions of the Avasyaka-niryukti (and other texts) and the modern editions ...xlv VI. Prakrit extracts from Av.-niry. XII xlvi VII. English translations of two reviews of the Ubersicht originally published in German xlviii Review by H. von Glasenapp published in Orientalistische Literaturzeitung 38, 1935, No. 6, pp. 388-389 xlviii Review by B. Geiger published in Wiener Zeitschrift fiirdie Kunde des Morgenlandes 45, 1938, pp. 154-155 (reproduced in E. Leumann, Kleine Schriften, pp. 725-726) xlix Biographical information 1 Bibliography :.lii IX. Photographic reproduction of Muni Jinavijaya, Vakil Keshavlal Premchand Modi, "Pro. Lyuman ane Avasyaka sutra" published in Jaina Sahitya Samsodhaka, Khand 2, Ank 1, July 1923, pp. 81-91 lvii X. Illustrations lxviii References lxxi Index lxxiii E. Leumann, An outline of the Avasyaka Literature translated from the original German Ubersicht liber die Avasyaka- Literatur (Hamburg, 1934) by Dr. George Baumann Translator's Note A Editor's foreword A Corrigenda and Addenda B Index C Preface I Details about the manuscripts and their citation Ill L 119-225 — The Strassburg Svetambara manuscripts Early history and lacunae in the following outline IX The Avasyaka and its text forms 1 The Avasyaka-parts I—III, together with the tradition belonging to III 15 The Avasyaka commentaries 39 Beginnings of the tradition 42 V attakera' s Mulacara 43 Mulacara VII: The Digambara original of the Avasyaka-niryukti 44 Bhadrabahu's Niryukti collection and its history 59 http://d-nb.info/1025066766 E.
    [Show full text]
  • ISJS - TRANSACTIONS a Quarterly Refereed Online Research Journal on Jainism
    ISSN : 2457-0583 ISJS - TRANSACTIONS A Quarterly Refereed Online Research Journal on Jainism VOL. 4 No. 1 January - March, 2020 HOOL FO SC R L J A A I N N International School for Jain Studies O I S T T A U D N D-28, Panchsheel Enclave I R E E S T SELF STUDY IS THE New Delhi - 110 017, India N SUPREME AUSTERITY I www.isjs.in ISSN: 2457-0583 ISJS – TRANSACTIONS A Quarterly Refereed Online Research Journal on Jainism VOL.4 No.1 January – March, 2020 CHIEF EDITOR Prof. Prakash C Jain Former Professor School for International Studies Jawaharlal Nehru University, New Delhi Email: [email protected] EDITOR Dr. Shrinetra Pandey Joint Director International School for Jain Studies New Delhi Email: [email protected] International School for Jain Studies D-28, Panchsheel Enclave New Delhi – 110017, India Ph: +91-11-4079 3387 Email: [email protected] Website: www.isjs.in ADVISORY BOARD Dr. Shugan Chand Jain, Chairman, International School for Jain Studies, New Delhi. Email: [email protected] Prof. Kamal Chand Sogani, Director, Jain Vidya Sansthan, Jaipur. Email: [email protected] Prof. Kusum Jain, Former Director, Center for Advance Philosophical Research, University of Rajasthan, Jaipur. Email: [email protected] Dr. Sulekh Chand Jain, Former President, JAINA, USA. Email: [email protected] EDITORIAL BOARD Prof. Viney Kumar Jain, Emeritus Professor, Dept. of Yoga and Science of Living, Jain Vishva Bharati Institute, Ladnun-341306, Dist. Nagaur, Rajasthan, India. Email: [email protected] Prof. Christopher Key Chapple, Director, Master of Arts in Yoga Studies, University Hall, Room 3763, Loyola Marymount University, Los Angeles, California-90045, USA.
    [Show full text]
  • Nay Or Jain Nyay 2: Logic of Atheism of Jain Dharm
    Philosophy Study, February 2016, Vol. 6, No. 2, 69-87 doi: 10.17265/2159-5313/2016.02.002 D DAVID PUBLISHING Nay or Jain Nyay 2: Logic of Atheism of Jain Dharm Mahendra Kumar Jain, Agam Jain University of Delaware Ethos and logos of the Jain thought and practice (world view) is based on reality perceived by senses. Atheistic roots of Jain Dharm have nourished growth, maintained viability and vitality, and kept it relevant for over the last five millennia. Unlike Judeo-Christian-Islam or Brahminical faith, it does not rely on omniscient supreme or god. Its atheistic and anti-theistic thrust is generally known, yet its followers do not call themselves Nastik (non-believers). They emphasize action-consequence relations as guide for successful behaviors with ethical conduct. The basis of their arguments follows from the Jain logic (Saptbhangi Syad Nay) of evidence based inference with multiple orthogonal affirmed assertions (Jain 2011). It conserves information by acknowledging the remaining doubt in an inference. It does not assume binary complementation to force closure for deduction with incomplete knowledge which leads to self-reference and loss of information. This approach offers a rational and practical alternative to conundrum of western atheism even though its arguments are logical and consistent with available evidence. It also obviates need to extract religious morality from social mores. Objective truth and knowledge of established generalizations is necessary but not sufficient for subjective searches to shape desires and for what the future ought to be. Keywords: Atheism, Mahaveer (Mahavira), Jainism, Jains, Omniscience, Nay, Jain Nyay, Nyaya, Tirthankar, Arhat, Arihant, conflict resolution, nonviolence, truthfulness, Buddha (Buddh), nothingness (Shoonyata), limitations of binary logic, logic of inference, Saptbhangi Syad Nay 1.
    [Show full text]
  • Guidences of Jainism the Navakar Mantra
    GUIDENCES OF JAINISM By Bhadrabahu Vijay Translated by: Shri K. Ramappa, M.A., B.Ed. First Edition Published by: Shri Vishwa Kalyan Prakashan Trust Near Kamboi Nagar Mrhsana 384002 Gujarat THE NAVAKAR MANTRA The hymn of invocation Namo Arihantanam I bow in veneration to Arihantas (the destroyers of our inner enemies viz., Karmas). Namo Siddhanam I bow in veneration to Siddhas. (The souls that are perfect through the destruction of the Karmas.) Namo Ayariyanam I bow in veneration to Acharyas (The Head Sadhus of the four- fold Jain Sangh). Namo Uvajjhayanam I bow in veneration to Upadhyayas (The learned Sadhus who illustrate the Scriptures). Namo loye savva sahunam I bow in veneration to all Sadhus in the world. (Those who are pursuing the path of Moksha or salvation.) Eso pancha namukkaro Savva pävappanäsano Mangalänam cha savvesim Padhamam havai mangalam This five-fold salutation destroys all sins and is the most auspicious one amongst all auspicious things. This is the greatest hymn of invocation in Jainism. Every follower of Jainism repeats this hymn with devotion. This is the most efficacious hymn. Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version WHAT IS THE JAIN DHARMA OR JAINISM? Before we understand the meaning of the Jain dharma, it is absolutely necessary that we should have a thorough knowledge of the word, dharma or religion because for thousands of years, innumerable wrong notions about dharma hace been nourished and held by people. Dharma or religion is neither a cult nor a creed; nor it is a reserved ystem of any community.
    [Show full text]
  • Jainism in Medieval India (1300-1800) Prologue
    JAINISM IN MEDIEVAL INDIA (1300-1800) PROLOGUE - English Translation by S.M. Pahedia It is essential to weigh the contemporary social and political background while considering the conditions and thriving of Jainism in mediaeval India. During this period, Indian society was traditionally divided into Hindu and Jain religion. Buddhism had well-nigh disappeared from Indian scenario. The Indian socio-cultural infrastructure faced sufficient change owing to the influence of Islam that infiltrated into India through the medium of the Arab, the Turk, the Mughal and the Afghan attacks. Though the new entrants too were by and large divided into Sunni, Shiya and Sufi sects, they were all bound firmly to Islam. Ofcourse, Islam brought in new life-values and life-styles in Indian life owing to which the inevitability for reconsidering the shape of social structure and traditional-philosophico facets was felt, perhaps very badly. And this very condition caused rise of some new sects like Bhakti, Saint and Sikh invigorated primarily by the Vedantist, Ramanuja, Madhav, Nimbark, Ramanand Chaitanya, Vallabha etc. With this cultural background, centuries old Digambara and Shavetambara amnay (tradition) was telling its own separate tale. Fore more than one reason, these branches were further divided into sects, sub-sects, ganas , gachchas , anvayas , sanghas & C. as time rolled by. Same way, Bhattaraka, Chaityavasi, Taranpanth, Sthanakvasi practices came into view introducing their own religious formalities, life-fashions, code of conduct, and to some extent the philosophical views. Such being the condition, Jainism of medioeval India witnessed its wide extension. At the same time, it met with certain difficulty also.
    [Show full text]
  • Jain Agam Literature
    Jain Agam Literature Pravin K. Shah Jain Study Center of North Carolina (Raleigh) 509 Carriage Woods Circle Raleigh NC 27607-3969 919-859-4994 and fax E-mail: [email protected] Website: www.jaina.org Index .Jain Agam (Canonical) Literature ƒ Definition ƒ Classification ƒ Listings of Sutras ƒ Summary of Agams by Jainsects ƒ History of Preservation ƒ Agam substitute Literature of Digambar ƒ Authors of Agam Literature ƒ Agam Sutras based on Fourteen Purvas .Commentary on Jain Agams ƒ Niryukti ƒ Bhasya ƒ Churni ƒ Tika .Summary of Jain Literature ƒ Various Subjects / Languages ƒ Jain Authors ƒ Important Jain scriptures Jain Agam (Canonical) Literature (Shrut, Sutra, Dvadsangi, Ganipitikas, Siddhant) .Definition ƒ Absolute Point of View (Reader/Listener) –Enhances Spiritual Life –Finds Happiness within –Reduces kashays (greed, anger, lust, ego etc.) within ƒ Empirical Point of View (Author/Speaker) –Teaching of Jina (Aapt, Tirthankar, Arihant, Arhat) who has conquered attachment and aversion –Preach Universal Truth –Conduct - Equanimity, Universal affection, Friendship –Thought - Principle of Relativity .Language ƒ Ardha-maghadhi 400 to 100 B.C. ƒ Jain Maharachtri 100 to 500 AD. Jain Sects Jain Sects Digambar Swetambar Monks - no cloths Monks - white cloths Murtipujak Nonmurtipujak Murtipujak Nonmurtipujak Bisa-panthi Taran-panthi Murtipujak Sthanak-vasi Bhattarak Tradition Taran-taran-swami Orthodox murtipujak Lokashah (14th Cen) Orthodox murtipujak Terah-panthi Tera-panthi Banarasidas (18th Cen) Acharya Bhikku (16th Cen) Simple murtipujak
    [Show full text]
  • Jainism by Dr
    Jainism By Dr. Subhash Chandra Jainism traditionally known as Jain Dharma, is an ancient, non-theistic, Indian religion, founded by Jina Mahavira in the 5th century BCE. Followers of Jainism are called "Jains", a word derived from the Sanskrit word jina (victor) and connoting the path of victory in crossing over life's stream of rebirths through an ethical and spiritual life. Jains trace their history through a succession of 24 victorious saviours and teachers known as tirthankaras, with the first being Rishabhanatha, who according to Jain tradition lived millions of years ago, twenty-third being Parshvanatha in 8th century BC and twenty-fourth being the Mahāvīra around 500 BCE. Jains believe that Jainism is an eternal dharma with the tirthankaras guiding every cycle of the Jain cosmology. The main religious premises of Jainism are ahiṃsā (non-violence), anekāntavāda (many-sidedness), aparigraha (non-attachment) and asceticism. Devout Jains take five main vows: ahiṃsā (non-violence), satya (truth), asteya (not stealing), brahmacharya (celibacy or chastity), and aparigraha (non-attachment). These principles have impacted Jain culture in many ways, such as leading to a predominantly vegetarian lifestyle that avoids harm to animals and their life cycles. Parasparopagraho Jīvānām (the function of souls is to help one another) is the motto of Jainism. Ṇamōkāra mantra is the most common and basic prayer in Jainism. The origins of Jainism are obscure. The Jains claim their religion to be eternal, and consider Rishabhanatha to be the founder in the present time cycle, the first of 24 Jain tirthankaras in Jain belief, and someone who lived for 8,400,000 purva years.
    [Show full text]
  • History of Buddhism and Jainism Upto 1000 A.D
    Syllabus M.A. Part - II Paper - VII : (Option B) History of Buddhism and Jainism upto 1000 A.D. 1. Sources (Buddhism) a) Canonical and Non-Canonical Pali Literature b) Art and Architecture. 2. The Buddha Life of Buddha (from Birth till the Mahaparinirvana). 3. Teachings of Buddha a) Four Noble Truths. Eight fold path b) Law of Dependent Origination. (Paticcaccsamuccapada) c) Origin and Development of Sangha and Vinaya. 4. Buddhism and its Expansion a) Three Buddhist Councils b) Dhamma messengers sent by Asoka (Ashoka) after 3rd Buddhist Council, c) Buddhist Sects. 5. Impact of Buddhism on Society. a) Epistemological and Logical Aspects of Buddhism. 6. Sources (Jainism) Agamas - Literature of Jaina. Art and Architecture. 7. The Mahavira. Life of Mahavira. 8. Teachings of Mahavira a) Ethics b) NineTattvas c) Anekaravada • d) Six Dravyas 9. Spread of Jainism. a) Three Jaina councils b) King Samprati‘s contribution. c) Major Jain Sects 10. Impact of Jainism on Society 1 SOURCES OF BUDDHISM : (LITERARY SOURCES) Unit Structure : 1.0 Objectives 1.1 Introduction 1.2 Importance of Various Sources 1.3 Literary Sources Canonical Pali Literature 1.4 Non-Canonical Pali Literature 1.5 How Authentic is Pali -Literature ? 1.6 Summary 1.7 Suggested Readings 1.8 Unit End Questions 1.0 OBJECTIVES (A) By reading this material student will understand which sources should be utilized for getting the information about Ancient Indian History and Culture & History of Buddhism itself. (B) Student will understand importance of the original literary sources known as ‗BUDDHA VACANA‘(Words of the Buddha) and its allied literature as a chief source for deriving information pertaining to history and culture.
    [Show full text]
  • CH^PTCH I Intt^0T3OCTI0N J Integration Through Health/ Social
    CH^PTCH I INTt^0T3OCTI0N j In teg ration Through H ealth/ Social Change t Under the ausplcles of the United Nations' organisation! efforts are being made to minimise the tensions In the world. It Is pretty clear that the tension Is due to social and political prej^dlcesf long borne by various groups and nations of the world, 3e It castelsmy communallsm, aparthled or class-atruggle, are a l l due to certain preconceived notions. These gain ground In the absence of uniform liberal education. Lnter on It becomes very difficult, even for the world organisation to settle nuch differences. If we look to the teachings of Mah"?»vlra from an unbiased view, we are led to understand and ev^iluate the phllosoohy of life, he lived and preached others to live. H^was not merely a world view at a theoretical level, but he wns positive in Its apallcatlon to the day-to-day life of an Individual In society. His life was an emblem of Integration and stability of society. His mission was a healthy revolt against the existing patterns of - traditional social conduct. His personal life Is an Instance of gradual evolution towards perfection. He stood for change, he skillfully planned It and worked It out before his own eyes. The goal of the whole 2 proce»s of change was e stable and progressing society. The means adopted, was the education of masses through popular langunge. What Mahavlra thought and did In respect of a society, long ago, can possibly put to use, even today, If problems to be f^ced are similar.
    [Show full text]
  • Buddhism and Jainism
    BUDDHISM AND JAINISM truth (also called ‘Mahabhinishkramana’ or the Causes for the Growth of Buddhism Great renunciation) and wandered for 6 years. and Jainism • He fi rst meditated with Alara Kaiama. But he was • The Vedic rituals were expensive and the sacrifi ces not convinced that man could obtain liberation prescribed were very complicated and had lost from sorrow by mental discipline and knowledge. their meaning. His next teacher was Udraka Ramputra. He then • The caste system had become rigid. joined forces with fi ve ascetics – Kondana, Vappa, • Supremacy of the Brahmins created unrest. Bhadiya, Mahanama and Assagi, who were • All the religious texts were in Sanskrit, which was practicing the most rigorous self-mortification not understandable to the masses. Y in the hope of wearing away their karma and Buddhism obtaining fi nal bliss. • For six years he tortured himself until he was Buddhism is the middle way of wisdom and compassion. nothing but a walking skeleton. But after six years It stands for three pillars: he felt that his fasts and penance had been useless • Buddha – its founder so he abandoned these things and the fi ve disciples • Dhamma – his teachings also left him. • Sangha – order of Buddhist monks and nuns. • Attained Nirvana or Enlightenment at 35 at Five Great Events of Buddha’s Life and Uruvela, Gaya in Magadha (Bihar) under the Pipal their Symbols tree. • Birth – Lotus and bull • Delivered the fi rst sermon at Sarnath at Deer Park • Great renunciation – Horse where his fi ve disciples had settled. His fi rst sermon • Nirvana – Bodhi tree is called ‘Dharmachakrapravartan’ or ‘Turning of the Wheel of Law’.
    [Show full text]