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Buddhism
Buddhism began with the life of Siddhartha Gautama (ca. 563-483 B.C.), a prince
from the small Shakya Kingdom located in the foothills of the Himalayas in
Nepal.
Brought up in luxury, the prince abandoned his home and wandered forth as a
religious beggar, searching for the meaning of existence. The stories of his
search presuppose the Jain tradition, as Gautama was for a time a practitioner
of intense austerity, at one point almost starving himself to death. He decided,
however, that self-torture weakened his mind while failing to advance him to
enlightenment and therefore turned to a milder style of renunciation and
concentrated on advanced meditation techniques.
Eventually, under a tree in the forests of Gaya (in modern Bihar), he resolved
to stir no farther until he had solved the mystery of existence. Breaking
through the final barriers, he achieved the knowledge that he later expressed as
the Four Noble Truths: all of life is suffering; the cause of suffering is
desire; the end of desire leads to the end of suffering; and the means to end
desire is a path of discipline and meditation.
Gautama was now the Buddha, or the awakened one, and he spent the remainder of
his life traveling about northeast India converting large numbers of disciples.
At the age of eighty, the Buddha achieved his final passing away (parinirvana )
and died, leaving a thriving monastic order and a dedicated lay community to
continue his work.
The Buddha accepted or reinterpreted the basic concepts of Hinduism, such as
karma, samsara, dharma, and moksha, but he generally refused to commit himself
to specific metaphysical theories. He said they were essentially irrelevant to
his teachings and could only distract attention from them. He was interested in
restoring a concern with morality to religious life, which he believed had
become stifled in details of ritual, external observances, and legalisms.
The Four Noble Truths summarize the Buddha's analysis of the human situation and
the solution he found for the problems of life.
The first truth is that life, in a world of unceasing change, is inherently
imperfect and sorrowful, and that misery is not merely a result of occasional
frustration of desire or misfortune, but is a quality permeating all experience.
The second truth is that the cause of sorrow is desire, the emotional
involvement with existence that led from rebirth to rebirth through the
operation of karma.
The third truth is that the sorrow can be ended by eliminating desire.
The fourth truth sets forth the Eightfold Path leading to elimination of desire,
rebirth, and sorrow, and to the attainment of nirvana or nibbana (see Glossary),
a state of bliss and selfless enlightment. It rejoins right or perfect
understanding, aspiration, speech, action, livelihood, effort, thought, and
contemplation.
By the third century B.C., the still-young religion based on the Buddha's
teachings was being spread throughout South Asia through the agency of the
Mauryan Empire. By the seventh century A.D., having spread throughout East Asia
and Southeast Asia, Buddhism probably had the largest religious following in the
world.
For centuries Indian royalty and merchants patronized Buddhist monasteries and
raised beautiful, hemispherical stone structures called stupas over the relics
of the Buddha in reverence to his memory.
Since the 1840s, archaeology has revealed the huge impact of Buddhist art,
iconography, and architecture in India. The monastery complex at Nalanda in
Bihar, in ruins in 1993, was a world center for Buddhist philosophy and religion
until the thirteenth century.
But by the thirteenth century, when Turkic invaders destroyed the remaining
monasteries on the plains, Buddhism as an organized religion had practically
disappeared from India. It survived only in Bhutan and Sikkim, both of which
were then independent Himalayan kingdoms; among tribal groups in the mountains
of northeast India; and in Sri Lanka.
The reasons for this disappearance are unclear, and they are many: shifts in
royal patronage from Buddhist to Hindu religious institutions; a constant
intellectual struggle with dynamic Hindu intellectual schools, which eventually
triumphed; and slow adoption of popular religious forms by Buddhists while Hindu
monastic communities grew up with the same style of discipline as the Buddhists,
leading to the slow but steady amalgamation of ideas and trends in the two
religions.
Buddhism began a steady and dramatic comeback in India during the early
twentieth century, spurred on originally by a combination of European
antiquarian and philosophical interest and the dedicated activities of a few
Indian devotees. The foundation of the Mahabodhi Society (Society of Great
Enlightenment) in 1891, originally as a force to wrest control of the Buddhist
shrine at Gaya from the hands of Hindu managers, gave a large stimulus to the
popularization of Buddhist philosophy and the importance of the religion in
India's past.
A major breakthrough occurred in 1956 after some thirty years of Untouchable, or
Dalit (see Glossary), agitation when Bhimrao Ramji (B.R.) Ambedkar, leader of
the Untouchable wing within the Congress (see Glossary), announced that he was
converting to Buddhism as a way to escape from the impediments of the Hindu
caste system. He brought with him masses of Untouchables--also known as Harijans
(see Glossary) or Dalits--and members of Scheduled Castes (see Glossary), who
mostly came from Maharashtra and border areas of neighboring states and from the
Agra area in Uttar Pradesh.
By the early 1990s, there were more than 5 million Buddhists in Maharashtra, or
79 percent of the entire Buddhist community in India, almost all recent converts
from low castes. When added to longtime Buddhist populations in hill areas of
northeast India (West Bengal, Assam, Sikkim, Mizoram, and Tripura) and high
Himalayan valleys (Ladakh District in Jammu and Kashmir, Himachal Pradesh, and
northern Uttar Pradesh), and to the influx of Tibetan Buddhist refugees who fled
from Tibet with the Dalai Lama in 1959 and thereafter, the recent converts
raised the number of Buddhists in India to 6.4 million by 1991. This was a 35.9
percent increase since 1981 and made Buddhism the fifth largest religious group
in the country.
The forms of Buddhism practiced by Himalayan communities and Tibetan refugees
are part of the Vajrayana, or "Way of the Lightning Bolt," that developed after
the seventh century A.D. as part of Mahayana (Great Path) Buddhism. Although
retaining the fundamental importance of individual spiritual advancement, the
Vajrayana stresses the intercession of bodhisattvas, or enlightened beings, who
remain in this world to aid others on the path. Until the twentieth century, the
Himalayan kingdoms supported a hierarchy in which Buddhist monks, some
identified from birth as bodhisattvas, occupied the highest positions in
society.
Most other Buddhists in India follow Theravada Buddhism, the "Doctrine of the
Elders," which traces its origin through Sri Lankan and Burmese traditions to
scriptures in the Pali language, a Sanskritic dialect in eastern India. Although
replete with miraculous events and legends, these scriptures stress a more human
Buddha and a democratic path toward enlightenment for everyone. Ambedkar's plan
for the expanding Buddhist congregation in India visualized Buddhist monks and
nuns developing themselves through service to others. Convert communities, by
embracing Buddhism, have embarked on social transformations, including a decline
in alcoholism, a simplification of marriage ceremonies and abolition of ruinous
marriage expenses, a greater emphasis on education, and a heightened sense of
identity and self-worth.