Hinduism, Jainism, and Buddhism

Explore the deep spiritual traditions of Hinduism, Jainism, and Buddhism in our comprehensive guide. Delve into the ancient roots, core beliefs, and practices of these influential religions. Understand the diverse pantheon of Hindu deities, the concepts of karma and dharma, and the quest for moksha. Discover the Jain philosophy of non-violence, karma, and the path to spiritual liberation. Discover the teachings of Siddhartha Gautama and the Four Noble Truths in Buddhism. Compare and contrast the key principles, rituals, and cultural impacts of these beliefs that have shaped the Indian subcontinent and beyond. Whether you seek a deeper understanding of these religions individually or wish to explore the connections between them, our guide provides valuable insights into the spiritual, philosophical, and historical dimensions of Hinduism, Jainism, and Buddhism.

Hinduism, Jainism, and Buddhism

Historical Facts	Hinduism, Jainism, and Buddhism
Hinduism	Bhagavad Gita
Smriti	Memory
Jainism	Mahavira
Buddhism	Gautam Buddha

Introduction: Hinduism, Jainism, and Buddhism

Religions of Indian origin have some features in common. The broad feature is that all religions want to uplift the individual and free him from the cycle of birth and death. These religions are concerned with individual needs rather than divine command as is the case with Semitic religions. Religion provides help to the individual, a means to overcome the cycle of eternal rebirth, and provides the means to achieve it. The cycle of birth and death is not caused by external factors, but by individual action, which is called karma, which loosely translates as “deed”. An individual must work, through the guidance provided by religion, to escape the cycle of birth and death and attain “Moksha” or “Nirvana” or “Kaivalya” (liberation / Salvation), according to his approach.

The place of worship in these religions is the sanctuary, where people gather and address the deity individually, not in a group. This distinguishes these religions from Christianity and Islam, where people gather and are addressed by speakers from the pulpit. Many thinkers in India like Tilak and the leaders of “Prarthana Samaj” thought that this was the weakness of Hindu religion and tried to make it a gathering of religion by organizing Ganesh Puja and mass prayers. Gandhi also held prayer meetings. Also, Indian religions do not have the concept of believers and unbelievers and do not try to attract people to their religion. They appeal only to individual goodness accept all religions as true and have different ways of attaining salvation.

Gandhi was born into a traditional Hindu family, with the society having a Jain ethos. Thus, his values ​​are predominantly Hindu and Jain. He was educated in the West, so his work ethic is Western. When he launched Satyagraha’, it was a device where an individual demanded truth on an individual basis for a social purpose.

Hinduism

The word ‘Hind’ is derived from the word ‘Sindhu’, the main river in undivided India. The inhabitants of the river banks were called ‘Hindus’ in the Parsi language and the religion they followed is known as Hinduism. Compared to Semitic religions. Hinduism is a diverse, multifaceted religion that can easily be described as a way of life.

Sources of Hinduism

The sources of Hinduism are as follows:

(i) Prasthana Trayi

The three works (referred to as Prasthana Trayi in Sanskrit) are considered authoritative works for Hinduism, like the Bible for Christianity and the Koran for Muslims. It is primarily the Vedas and especially the Upanishads that come at the end of the Vedas, both literally and in essence. The authorship of the Vedas is unknown and they are considered to be ‘Apourusheya’ meaning they were not composed by any human but were inherited by divine transmission. In addition to the Upanishads, the Vedas also contain mantras (poetic compositions), Brahmanas (dealing with ritual aspects), and Aranyakas (forest treatises).

(ii) Brahma Sutra

The second authoritative work is the “Brahma Sutra” said to be the author of Badarayana Vyasa. Contains aphorisms and all three leading philosophical schools of Hinduism, Advaita (non-dualism). Visishtadvaita (qualified non-dualism) and Dvaita (dualism) learned from treatises written by leading proponents and teachers of these schools, commenting on the aphorisms found in this text. The commentaries of these three Acharyas (teachers) on the Brahmasutra are the basis of the philosophy of these schools.

(iii) Bhagavad Gita

The third authoritative work is the Bhagavad Gita, which is part of the great epic Mahabharata. Written by Badarayana Vyasa, it takes the form of a dialogue between Krishna, whom Indian tradition regards as a Deity, and Arjuna, the warrior prince. This work, whose title means “divine song”, inspired many, including Gandhi.

(iv) The Smriti

Smriti (meaning memory) is a collection of works that lay down laws, and rules regarding social and personal conduct, the interrelationship between man and society, etc. Famous among them is Manu Smriti, who is often quoted and referred to all over the world. India. Smriti literature contains Dharmashastra, as it gives rules for following Dharma.

(v) Puranas

Besides these three authoritative works, there are eighteen Puranas. (ancient treatises) of which the Bhagavata Purana is known. It contains descriptions of ten incarnations of God, including Krishna’s incarnation.

(vi) Epics

There are two epics: the Ramayana (the story of Rama) and the Mahabharata. It contains the Bhagavad Gita, one of the three authorities. The epics are widely read, and incidents in them are cited as examples.

(vii) Philosophical schools

There are six schools of philosophy, known as Darshanas (Darshana means an aid to seeing). They are Nyaya, Vaisheshika, Sankhya, Yoga, Mimamsa and Vedanta. They are divided into two groups: one material and the other theistic. There are commentaries on these darshans which were written in the form of aphorisms, the Yoga Sutra is the work of Patanjali’s Yoga Sutra is the work of one of the darshans, Yoga.

(viii) Varna system

Varnashrama or the concept of life stages depending on one’s occupation is also found in the Dharmashastras. The concept is that every man should follow a profession according to his Varna (literally means color) which are four namely Brahmana, Kshatriya, Vaisya, and Shudra. Varna is supposed to be based on the kind of work one does and skill (guna and karma). Occupation, based on Varna, is not ordained by birth as stated in the Dharmashastras. For example, agriculture and animal husbandry could be practiced by people from all four Varnas without any restriction. Also, in times of need, people could follow professions outside their Varna, with certain restrictions (Apad Dharma).

(ix) Ashram

Ashrama refers to a stage in a person’s life. There are four ashrams – Brahmacharya, Grihastha, Vanaprastha, and Sanyasa. The first is the learning stage, the second is the householder’s stage, the third is after completing the householder’s duty of going to the forest for tapasya (meditation) for self-realization, and the last stage is liberation from all social slavery.

(x) Purushartha

The Purušartha concept is also in Dharmashastras. And that means that a man (or woman) must perform a deed that results in a worthy deed. The four Purusharthas are Dharma, Artha, Kama, and Moksha. Vyasa thinks that both Artha (wealth) and Kama (desire) must be practiced to achieve Dharma (righteousness in life). Moksha is salvation from the cycle of birth and death and is the last Purushartha. So it was decreed that a man should work constantly to achieve these goals.

Hinduism and Gandhi

Gandhi strongly believed in Hinduism, which he called “Sanatana Dharma” (Eternal Religion). He wrote: “The Hinduism of my conception is not a narrow creed. It is a great evolutionary process as old as time and includes the teachings of Zoroaster, Moses, Christ, Muhammad, Nanak, and other prophets I might name.” He then quotes a verse from the Manusmriti, which translates as follows: “Know that the true religion is that which is followed by the wise and the good and those who are always free from passion and hatred and which appeals to the heart”.

Gandhi defined “Hindu” in Young India on 10/14/1926. According to him, a Hindu believes in:

• (i) God
• (ii) Immortality of the soul
• (iii) Relocation
• (iv) Law of Karma
• (v) Moksha

And he who exercises—

• (i) Truth and Ahimsa in everyday life;
• (ii) cow protection in its broadest sense;
• (iii) He tries to act according to the laws of Varnashrama.

Gandhi read classics at an early age, from 1907 onwards, but intensive study of the scriptures occurred while he was in Yerawada Jail near Pune from March 1922 to February 1924. His prison diary shows that he read about 150 books, most of them classics, including fonts. He was 54 at the time, young enough to struggle and old enough to understand.

Gandhi’s view of the scriptures may seem very personal and revolutionary, but he had his way of interpreting ancient texts and scriptures. He wrote to an American who signed up as a lifelong friend of India: “Non-violence is common to all religions, but it found its highest expression and application in Hinduism. I do not see Jainism and Buddhism as separate from Hinduism. ” The Bhagavad The influence of the Bhagavad Gita on Gandhi was enormous. “I studied the Bible, the Koran, the Zend Avesta, and other scriptures of the world with the same reverence that I showed to the Gita. They shed light on many passages in the Gita.”

I run to Mother Gita whenever I am in trouble, and till now she has never been able to console me. He called the Gita his spiritual dictionary because it never failed him in times of trouble, and he found it free from sectarianism and dogma and universal.

The characters in the epics influenced him. Harishchandra captures his heart for his principled effort to keep his word. Gandhi asks why everyone should not be truthful like Harishchandra. He also cites the examples of Rama and the Pandavas, who kept their word by undergoing all hardships. He cites the examples of Prahlada, Sudama, Dhruva, and Shravana who renounced all worldly comforts for virtuous principles.

Gandhi said of the Mahabharata that it is like a rich diamond mine, from which the deeper you dig, the more diamonds you find. He thought that the burden of Ramayana and Mahabharata is to teach Ahimsa (letter to P.D. Gupta, 19.11.26). He repeatedly said that both the Ramayana and the Mahabharata tell the story of the victory of good over evil.

In the 6/2/1921 issue of Navajivan, Gandhi vehemently declared that he was a Sanatan Hindu or a Hindu as defined by the Scriptures. At that time, a movement against orthodox Hinduism was building up through the Brahmo Samaj and the Prarthana Samaj; Gandhi had no hesitation in declaring that he was a ‘Sanatan Hindu’. He states that he has,, to some extent the qualities described in Narsimha Mehta’s song. “Vaishnava Jana’, and strives to perfect and cultivate the qualities of a Vaishnava. So, he says, “I do not hesitate, therefore, with all firmness, though humbly, to call myself a strict Sanatana Hindu and a Vaishnava.

At the same time, Gandhi’s views were iconoclastic and rebellious. He says that he understood the Shastras from the perspective of Dharma. He says that it is possible to attain Moksha (salvation) without reading the Vedas. He also says that shastras are not above reason, and any shastra that reason cannot follow can be rejected.

Gandhi has his own views on Varnashrama. He said that he believed that there were no more than four Varnas. He believed that one acquired caste by birth, and even when one acquires the qualities and character of another, the body does not cease to belong to one’s Varna. He expressed his desire to cleanse Hinduism of the caste distinctions that had crept into it. He held that Hinduism had sinned by sanctioning untouchability.

Gandhi did not formally study the Upanishads, but many Upanishads were under his regular study and reference. A portion of the Isa Upanishad was recited daily in the ashram prayers, which translates as follows: “Consciousness covers everything that fluctuates in the universe. Therefore, enjoy renunciation and do not covet what belongs to others.”

Bruhadaranyaka Upanishad gave him the concept of supremacy of Dharma over Khshathra, temporal power, and even the weak can overcome the strong with the help of Satya, which is based on Dharma. The Taittariya Aranyaka, to which he refers, says that everything is based on Dharma, the supreme good that banishes evil. Satya and Ahimsa are traditionally identified with dharma, the cosmic law that governs human conduct. Kenopanishad also had a profound influence on him.

Jainism

Jainism, like Buddhism, began as a protestant religion against ritualistic Hinduism. Claiming great antiquity, Aristhtanemi, the oldest monk and teacher, is said to have died 84,000 years before Mahaveera, the last “Tirthankara” as the guru of the ancient tradition known in the Jain religion. Mahaveera was a contemporary of the Buddha but is not considered the founder of the religion, but the first teacher is said to be Rishabha, and Mahaveera is said to have been preceded by Parswa, in the line of 24 Tirthankara of Jainism

Although Jainism did not spread outside India because it did not have preachers to go overseas to spread the religion, it had a profound effect on life in India. It can be said that vegetarianism has become the most accepted way of life in India, perhaps because of this religion. Also, the emphasis on morality and ethics got a boost because this religion had ethics as its main plank and produced a vast literature in all languages ​​that promoted the path of morality and austerity.

Schools of Jainism

There are two schools within the Jain religion: one is “Digambara” (Digambara Jainism), meaning spatially clothed, i.e., without clothes, and the other is “Svetambara” (Svetambara Jainism), meaning white-robed. There are no major doctrinal differences between the two cults, except for small differences such as writing scriptures and not writing them. Also, the Digambaras, the more orthodox of the two schools, maintain that perfect saints like Tirthankaras live without food, that a monk who owns any property or wears clothes cannot attain moksha, and that women cannot attain moksha (salvation). Later, after the two sects separated, about 84 different schools or sects of Jainism arose, called “Gachs”. They differed from each other only in minute details of behavior. Both schools of Jainism maintained their separate line of succession of teachers from Mahavira downwards, but therefore relations between the two groups were peaceful and both prospered because of their faith.

A metaphysical view

The Jain view of life is unique compared to other religions in that it categorizes living beings based on the senses. Plants and trees are supposed to have one sense and worms are supposed to have two senses. At the highest level, a person who has a mind or intellect has six senses, as do the “devas” (gods) and narakas (dwellers of hell). among them are creatures having five senses, like all animals having vertebrae. ell). Four sentient beings have everything but intelligence. They are bees, butterflies, etc. The three perceived beings are ants, beetles, etc. In Jain philosophy, the four elements of earth, water, fire, and wind are animated. So the whole world is full of living beings and the whole space is full of tiny beings called “pagodas”. These “nigodas” replace the space vacated by souls that are liberated.

Further, reality according to Jainism is of two types, jiva and ajiva. When the jiva is freed from karma, it is a pure spiritual being. If the jiva is tainted by karma, it becomes impure, just as the brightness of a lamp is diminished by soot. When the jiva comes under the influence of karmic forces, it is like gold covered with rust. When one attains jnana (ultimate knowledge), one begins to shine like gold from which the rust has been removed. By practicing ethics, the jiva can get rid of karma and regain its original purity.

The other part of reality, ajiva, consists of Dharma and Adharma, except Pudgala, which means matter and is called “astikaya” because it occupies space and is made up of atoms, without size, and is eternal. The ‘Akasha’ category is the entity that pervades the mundane universe (loka) and the transcendental realm of liberated souls (aloka) that enables the existence of all other substances such as Dharma, Adharma, jiva, and Pudgala. The meaning of dharma in Jainism is not as commonly understood in Hinduism and has no ethical implications. Dharma means movement and Adharma is a state of stillness that causes immobility. While Dharma and Adharma have the attributes of extension, time is infinite, just as the universe is eternal. The universe goes through a series of cycles over time. Dharma is a state in which movement occurs, like water that allows fish to swim in it. Adharma is that which makes things stable and gives rise to immobility.

Jain philosophy

Jainism takes a realistic, practical, and pluralistic view of reality. The concepts of ‘Ahimsa’, ‘Anekantavada’, and ‘Austerity’ are central to Jain philosophy –

(i) Ahimsa

The doctrine of non-violence, non-injury, and non-killing is the main concept of Jain philosophy. The concept is extended to such an extent that there should be no violence even against the enemy. Of Mahavira, the Sutras say: “Always well guarded, he bore the pains of grass, cold, fire, flies and mosquitoes. On his journeys, when dogs bit him when he was struck with a stick when his body was cut, he endured them all, undisturbed, and continued on his way to Nirvana”.

Ahimsa applies to all forms of life. It is the first of the five vows taught by Mahavira. One should not kill living beings or help others to do so. Therefore, as a preventive measure, we should meditate on five things: carefulness of speech, carefulness of mind, walking, picking up and putting down things, and careful observation of our food and drink. Ahimsa produces karma that frees one from the karmic elements (which compel one to intervene in the cycle of birth and death).

All monks and orthodox Jains practice the principle of Ahimsa even today. They strain the water in a white muslin before drinking. Monks clean the area where they sit and where they walk with a small broom so that they do not harm insects by stepping on them. They do not take food after sunset because they are afraid that they will not be able to see the food and water clearly and thus they may harm the insects and creatures. The principle of ahimsa is not only borne out of compassion for other creatures but also causes karma that leads to freedom from slavery.

Jainism devised five vows and three gems to overcome the karma that leads one to the cycle of birth and death. Besides the first yow, Ahimsa (non-violence), the second is Satya (truthfulness), the third is Asteya (non-stealing) and the fourth is brahmacharya (abandonment of lust for all possible things). And the last is “aparigraha” (non-covetousness, non-attachment).

These five vows are to be practiced according to the individual’s state. Vows are very strict for a monk and flexible for a householder. The strict practice is called mahavrata and the relaxed interpretation of the rule for householders is called anuvrata. For the householder, brahmacharya means monogamy and aparigraha means owning only the necessary commodities. But a monk cannot possess anything, and if raha means own, he cannot attain salvation. He must practice the five vows and the three “gems”, carefully and cautiously, without any concession, even if it is a little relaxed in the case of a householder. A monk must focus on Kerala, perfect knowledge or knowledge par excellence, which will free him from the cycle of birth and death. All vows and jewels are to be practiced simultaneously, unlike Hinduism where one can choose his path according to his disposition.

The three jewels of Jainism are Samyak darshan (right faith), Samyak jnana (right knowledge), and Samyak charita (right character). A monk or householder must practice all three gems and should not depart from them to escape. of ‘Karma’ which leads to slavery.

(ii) Anekantavada

Anekantavada is a central theme of Jain philosophy. It reconciles the position of Vedantic philosophy that the nature of reality is unchanging and Buddhism that there is no unchanging substance, everything changes, and there is a universal flux (aniccha). It views reality as plural and expresses itself in many forms, and no absolute expression of reality is possible. Unlike the Western dualistic approach that says, “It is either it is or it is not,” this Jain epistemology emphasizes the seven, i.e., SaptaBhangi, which is (seven situations) as follows:

• (a) A thing, maybe
• (b) Thing need not be
• (c) A thing may or may not be
• (d) It may be ineffable or indescribable
• (e) Can be not and unpronounceable
• (f) Can be is and is not expressible
• (g) Can be is, isn’t, and unpronounceable.

These seven situations exhaust the possibilities of reality and lead to a spirit of free inquiry. This principle prevents intellectual arrogance and gives one the humility to listen to another person’s argument and appreciate it. The example of several blind men seeing an elephant and each describing it differently, one declaring that it is like a snake, feeling its tail, and the other saying that it is like a pillar, feeling its leg, is a classic example of this perception. The complexity of truth should make the truth seeker humble and respectful of others’ points of view. This philosophy of the Jains contributed to the tolerance of different ideas in India.

(iii) Asceticism

According to the Jain principles, which are based on the ethics and gems mentioned above, asceticism should be followed throughout life, not just in the fourth stage of life, as in the Vedic religion. It does not mean that one should lead a life devoid of joy and bliss, but lead one’s life on the right path which brings good results and prevents one from indulging in bad karma. From a practical point of view, it is recommended to avoid pitfalls and to be fully aware of them. Vows of asceticism are very strict for a monk or rib, who cannot claim anything as his own, while a householder can claim limited possessions to lead a normal life. The purpose of this practice is to reduce the holding of karma and make one voluntarily follow a pure life to continue on the path to achieving one’s goals. The first goal is to attain the state of Kevala, the state of supreme knowledge. The second is to see his world more clearly. The first step to understanding life is to understand its limitations. This principle does not mean flight from the world or passivity.

The Jain emphasis on austerity is known throughout India. Fasting is a necessary austerity. which can be followed by monks and householders in different ways. A monk cannot claim to own anything, and a householder must have limited possessions. Asceticism is both mental and physical. Jainism is known for its physical austerities, which the layman finds extremely difficult and self-punishing. But the purpose of all this, including fasting, is self-purification, overcoming the evil effects of karma, and nothing else.

(iii) Non-theism

Jainism does not recognize God as the maintainer or creator of world order. One sutra (aphorism) exhorts a beggar not to believe in God’s power. The Jain view denies that the world is an effect caused by an omnipotent reality and asks whether the Supreme Being created the world, and who created the Supreme Being. If it is to be assumed that God created the universe, then the same argument should apply to a man who dug up the soil and claimed to have created a new space. The Mahapurana, a Jain classic, states that no one should be credited with the creation of this world. If God created the world, where was He before creation, asks the Purana. Jains saw the world as operating according to natural law and prevented people from rationalizing their actions in terms of God’s will. Only a man is responsible for himself and by following the good path he should attain liberation from karma and no supernatural being will come to his aid. Jainism’s views on God or the Supreme Being are the same as those of the Buddhist school. The seventh and sixth centuries before Christ saw a great upheaval in the faith of India, and Jainism came to meet the particular need of the hour.

Gandhi and Jainism

Gandhi acknowledges the influence of Jainism on his upbringing and subsequent career; his whole outlook is shaped by Jainism. Porbandar, where he was born, and the state of Gujarat, where he received his early education, have significant Jain populations. The first influence on Gandhi was his mother, who observed fasting for self-purification, even though they were not Jains. Fasting was a part of her life, and it had a profound effect on the children. Even later, when he adopted a fast for self-purification, his mother’s fast, which was a regular affair, was in the back of his mind. His mother adopted a kind of fast where she would not eat without seeing the sun. The children lined up outside to see the sun on a cloudy day, and when they saw it, they called their mother to see. Gandhi recalls that “when she came out, the sun would disappear and disappoint all the children”. Fasting, which is essentially a purely religious practice, acquired a Jain flavor in Gujarat and influenced Gandhi. Just as Jain principles preach fasting for self-purification, Gandhi would also do it for the same purpose, not to exert pressure or influence others.

Gandhi also followed asceticism as prescribed by Jainism, though he did not accept people who called him an ascetic. His concept of simple living and high thinking prescribes religion. He prescribed eleven vows for the inmates of the Sabarmati Ashram, many of which are vows of Jainism. Eleven vows were prescribed for the residents of the Sabarmati Ashram. The first five vows of truth, non-violence, non-stealing, brahmacharya, and non-possession were expanded to suit the requirements of the ashram. The first five are the vows of Jainism and he said they are all interrelated and breaking any one of them would result in a complete violation of the entire ashram code of conduct. Ahimsa for Gandhi was not just a means or a path, but a creed and a religion, a philosophy of life. When the civil disobedience movement turned violent, in a village called Chauri Chaura, Gandhi withdrew the entire movement, declaring that the people were not ready for the principle of non-violence and that the movement must be revived when the country was ready for that. He writes: “Non-violence is spiritual food that we must constantly take in. There is no such thing as satiety.”

Gandhi defined non-violence in various contexts and circumstances and some of them are inspired by Jain thought form –

• (i) Non-violence is the law of suffering.
• (ii) It is not a weapon of the weak.
• (iii) Soul power, soul attribute.
• (iv) As long as there is physical existence, one cannot practice perfect non-violence.
• (v) Good will towards all life.
• (vi) Not to be violent even to snakes, scorpions, and other poisonous creatures.

Gandhi and Anekantavada

If Gandhi did not take an extreme stand on any issue, we can say that it is the result of the inherent Jain principle of Anekantavada, which does not take a fixed stand on any issue. but aims to approach the truth with humility, considering the other person’s opinion. When someone pointed out that there was a contradiction between his two statements, he said that one should always take the later statement and ignore the earlier statement because it was made under circumstances that existed earlier.

Gandhi writes in Young India, 21/1/1926: “My Anekantavada is peculiarly my own… I am very fond of the doctrine of the unity of reality. It is this doctrine which has taught me to judge the Mussalman from his point of view.” Christian from his. I used to resent the ignorance of my opponents. Today I love them because I am gifted to see myself as others see me and vice versa. I want to take the whole world as my love.”

Gandhi’s theory of karma is also close to the Jain perception. In Jainism, karma is both cause and effect. Karma is a reason to correct the past and is also necessary for the future, so that good deeds lead to good events in the future, according to Gandhi’s belief. Gandhi’s adherence to the principle of Ahimsa is legendary, and his non-violent resistance has drawn the world’s attention and produced many practitioners who have brought about dramatic changes in their societies by following the principle.

Buddhism

The Life and Times of the Buddha

The seventh and sixth centuries before Christ were a time of confusion and upheaval in Indian philosophy. There were at least three schools of thought. The first was sacrificial karma, and with the help of magical rituals, it was possible to achieve one’s desire. The other was the Upanishads, according to which self-realization was the ultimate goal and everything else was unimportant. The third was the nihilistic school of thought, which propagated that there was no law, no permanent reality and that everything came into existence by some unknown fate. At such a time, Buddha was born.

The Buddha was born near Kapilavastu, a small town north of Banares, Nepal, in 563 BC. His father, a king of the Sakya tribe, named his son Siddhartha, which granted him a wish. The sages warned his father that his son would become a ruler or a beggar; his father surrounded him with great luxury so that he was not affected by the everyday life of the common people. One day, as Siddhartha traveled through the city, he saw, for the first time, a man crippled by old age. Then he saw a man helpless with fever, then a corpse being carried to the pyre, and finally a wandering beggar with calm and composed composure. When he saw all this, he was so moved that he decided to abandon all his luxury and seek the truth. He returned to the palace, took one last look at his wife and son, and left for his “great renunciation” that night. He entered the forest to meditate.

Hoping to attain enlightenment, he spent six years in penance, but to no avail. He met five ascetics near Bodh Gaya. He soon realized that they could not help him and set out to achieve enlightenment through meditation. He sat under the papal tree for seven weeks, and, according to legend, evil forces tried to dissuade him from his goal. He continued determinedly, and at the end of the seventh week, he attained the much-sought enlightenment. Then he became the Buddha, enlightened and exalted.

His enlightenment occurred around 528 BC. His first disciples were five ascetics. Thus began the sangha, the Buddhist ascetic order. For the next forty years, he traveled and preached, gathering more and more followers. At the age of eighty, while traveling with his disciples to Kushinagar, he realized that his end was near because he was suffering from food poisoning. All the followers gathered, and the Buddha preached his last sermon, telling them to work for their liberation and attain “nirvana”. He then gave up his worldly body and remained in the world as a source of enlightenment.

Early Buddhist Literature

Early Buddhist scriptures or literature is in the Pali language and consists of three different collections. The first is called the Sutta, which relates to doctrines; the second is the Vinaya, relating to the discipline of monks; and the third is the Abhidhamma, which has the same subject as the Sutta but deals with it in a more theoretical and technical manner.

Sects in Buddhism

In Buddhism, there are two sects named Hinayana and Mahayana. “Hinayana” means a smaller vehicle, and “Mahajana” means a bigger vehicle. (Hina: small; Maha: large; Yana: vehicle) The ultimate goal of a Hinayana Buddhism follower is to attain his nirvana, while the ultimate goal of a Mahayana Buddhism follower is not only to seek his salvation but also to seek the salvation of all beings. The goal of the Hinayana was lower, and therefore his instructions and the efforts he made to attain salvation were lower than what would be expected of a follower of the Mahayana. A Hinayana follower could attain salvation in three lives, and a Mahayana follower had to go on and on to achieve his salvation and the salvation of all beings. Since the goals are different in substance and essence, the sects are given names accordingly.

The Four Noble Truths

The Buddha’s teaching had the Four Noble Truths. They are:

• (i) There is suffering (dukkha) in the world.
• (ii) Suffering has a cause
• (iii) Suffering can be overcome by removing the cause of suffering.
• (iv) The Eightfold Path to Salvation is the means to overcome suffering.

First, suffering is universal, and no one is exempt from sorrow and disappointment. The second principle makes it clear that there are specific causes of suffering, and the Buddha stated that the greatest causes of suffering are desires. The desire for wealth, power, fame, and material things, believing that they will bring happiness, is the main cause. Instead of bringing happiness, desire stimulates greed, jealousy, and anger, which cause violence. The only way to get rid of suffering was to get away from desire.

The third truth, based on the relationship of cause and effect, states that suffering can be stopped by removing the cause of suffering. The Buddha stated that there is a determinable solution as well as a cause. Just as an effect is caused by an antecedent event, it can be overcome by a subsequent act to remove the cause. The Fourth Noble Truth of Buddhism shows that suffering can be overcome by following the Eightfold Path, which is interrelated.

An eight-part trail

The Eightfold Path of Buddhism is as follows:

(i) Correct opinions

Truth should be separated from lies, right from wrong. and immortality from death. When one understands the right view, one realizes the correctness of the four noble truths.

(ii) Correct decision

After knowing the truth, one should decide to practice it. He should move steadfastly toward the truth he has discovered. When he takes a step in the right direction, he is one step closer to his goal.

(iii) Right speech

The third step is the correct speech. A Buddhist text, the Dhammapada, says if one speaks or acts with an evil thought, evil will follow, like a wheel following the foot of an ox pulling a chariot. The Buddha, in his “Sermon on Abuse,” emphasizes the importance of not slandering or slandering another.

(iv) Proper Conduct

The fourth step is proper behavior. Thinking and speaking are incomplete without action. The right solution and the right speech should lead to the right behavior. The five important principles of right conduct are to refrain from destroying life, stealing, fornication, lying, and drunkenness.

(v) Right Livelihood

The fifth step is right livelihood, as it prescribes earning one’s livelihood by honest means. You can make a living without harming others. Any livelihood devaluing and cheapening life or using others to achieve one’s goals is wrong.

(vi) Due Diligence

The sixth step is the right effort. Constant effort is required to achieve the goal and evil thoughts must be banished and the right ones accepted.

(vii) Right Mindfulness

The seventh step is mindfulness. The quality of thought determines one’s life, and the Buddha says that just as rain breaks through a diseased thatched house, so passion breaks through an unreflective mind. The mind is the source of bliss or depravity.

(viii) Proper concentration

The eighth step is right concentration, an intense form of right thinking. Right concentration separates good from evil and truth from falsehood. It enhances one’s wisdom and virtue.

The Four Noble Truths provide both the goal and the means to achieve it. The Eightfold Path was described by the Buddha as the “middle path,” the path between enjoyment and mortification. He said that truths are not divinely revealed but are the product of reason and experience. They enable one to be in harmony with Dhamma (righteousness) and to view reality in terms of karma and the doctrine of “anicca” (impermanence).

Gandhi and Buddhism

Gandhi considers all great religious leaders to be great teachers. He says, “Buddha, Jesus, and Muhammad—all were fighters for peace in their own style. We must enrich the heritage left by these world teachers” (Harijan, 28-1-1939). “Gautama himself, when he saw oppression, injustice, and death around him, and when he saw the darkness before him, went out behind him and on each side of him into the wilderness, and remained there, fasting, praying, and seeking light” (Speech at a public meeting in E v. Toungoo, Burma, April 18, 1929).

Below are excerpts from his speech delivered in response to an address to Buddhists in Colombo on November 15, 1927.

“I believe that a substantial part of Buddha’s teaching now forms an integral part of Hinduism. It is impossible for Hindu India today to go back and pursue the great reformation that Gautama effected in Hinduism.”

“Gautama was himself a Hindu of Hindus. He was imbued with the best that was in Hinduism and gave life to some of the teachings that were buried in the Vedas and that were overgrown with weeds.”

“Buddha never rejected Hinduism but broadened its base. He gave it a new life and a new interpretation.”

“His whole soul rose in indignation at the belief that a being called God needed the living blood of animals for his gratification to please—animals that were his creation. Therefore, he reinstated and dethroned God, “usurper..

Conclusion

Hinduism has often been described as a way of life rather than a religion. It includes schools ranging from atheism to polytheism and has six schools of philosophy. Pluralism is a fundamental feature of this religion. The three authorities of Hinduism have been commented upon, and written about by all the eminent teachers and theoreticians of the various schools of Vedanta philosophy. Gandhi was proud to be a Hindu but questioned many of the practices contained in these codes. He felt that many laws were subsequently introduced without authority and wanted everything to be reviewed in light of social welfare. Gandhi was influenced by the Jain concept of metaphysics, philosophy, and cosmology and its central principle of non-violence, which had to be practiced even in extreme circumstances. Anekantavada’s principles also influenced Gandhi. In Buddhism, Gandhi was impressed by the message of compassion given by the Buddha, the Four Noble Truths, and the Eightfold Path to Nirvana.

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