Rise and Expansion of Buddhism

The rise and expansion of Buddhism is a remarkable chapter in world history. Founded by Siddhartha Gautama, later known as the Buddha, in the 6th century BCE in ancient India, Buddhism emerged as a spiritual and philosophical movement in response to prevailing religious and social norms.

Focusing on the Four Noble Truths and the Eightfold Path, the Buddha’s teachings offered a path to enlightenment and liberation from suffering. Buddhism gained rapid popularity and royal patronage in India during the reign of Emperor Ashoka the Great, who helped spread the faith throughout his empire and beyond.

Over the centuries, Buddhism spread across Asia, reaching countries such as Sri Lanka, Southeast Asia, China, Tibet, and Japan, adapting to local cultures and evolving into various schools and traditions. It became a major global religion, influencing art, philosophy, and ethics around the world.

Today, Buddhism continues to flourish as a spiritual and philosophical force, emphasizing compassion, mindfulness, and the pursuit of inner peace, making it an important part of humanity’s spiritual heritage.

The Rise and Expansion of Buddhism

Introduction Rise and expansion of Buddhism

We have seen that the later Vedic age, or post-Vedic period, was an age of great change. These changes resulted in the emergence of large cities, an increase in social stratification, and craft specialization. There was an increase in craft production of all kinds associated with evidence of increased commercial activity and the emergence of a new political and economic structure, the state. All these developments required an appropriate ideology. And this ideological support came from the heterodox religious sects that arose in the sixth century BC. These heterodox sects and their teachings were society’s response to the changing patterns of life. Therefore, two of these sects became very popular and found favor with all sections of society. They fulfilled the aspirations of the emerging classes. Masses and sects benefited from each other.

Popularity of Buddhism

Out of these two sects, i.e., Jainism and Buddhism, Buddhism became more popular. This popularity stemmed from its social philosophy, which was more in line with the prevailing conditions. It was usually thought that the heterodox sects arose only as a reaction to the ritualistic religion of the Vedic people. However, recent studies have shown that the reasons behind the rise and immense popularity of these sects were rooted in contemporary changes, and, the geographical locations of the two phenomena, i.e. ritualism and heterodoxy, were different. Ritualism was much more entrenched in western UP than in eastern UP and Bihar, where heterodoxy became the norm. The material conditions prevailing in the period after 600 BC can be summarized as follows:

• (i) The use of the iron axe, plowshare, sickle, and other tools led to the clearing of jungles, the establishment of large settlements, and the introduction of new agricultural techniques. However, the existing social order and ideological composition of eastern Uttar Pradesh and Bihar did not favor this development.
• (ii) There was a sort of confrontation between the social and material culture of the people living on the fringes of the Aryan culture in the north-east and using polished stone tools and weapons supplemented with a little copper on the one hand and the culture of the iron-using people on the other.
• (iii) In the Kuru and Panchala countries of western UP, cattle wealth was decimated by slaughter in sacrifices, which proved a hindrance to the progress of agriculture. The Vedic religious ideology that favored these sacrifices did not suit iron plow agriculture, which depended mainly on animal husbandry. In several Pali texts, agriculture is considered to be identical to cow husbandry. The Buddhist rejection of animal sacrifices and the emphasis on not harming animals took on new meaning in connection with the needs of the new agriculture.
• (iv) Agriculture based on the use of iron tools paved the way for the emergence of urban settlements around 600 BC. These cities eventually became markets. Artisans and merchants formed a large part of the urban population and were engaged in trade and industry. This trade was facilitated by the use of minted coins. More than three hundred hoards of mintmarked coins are known. However, the Brahmin attitude towards business did not help. In Brahminical society, traders who dealt with liquids, perfumes, cloth, leather, food grains, etc. were looked down upon especially. The people of Magadha and Anga Mahajanapadas were held in contempt because they traded in certain articles. Baudhayana, an early lawgiver, ascribes a mixed origin to the people of Magadha and Anga, and declares them guilty of drinking alcohol, trading in wool, in animals such as horses and weapons, and going to the sea. In contrast, early Buddhist texts record several examples of sea voyages with a sense of consent. It is therefore not surprising that the first lay converts to Buddhism were recruited from the merchant class. Tapassu and Bhallika of Utkala are said to have been the first lay disciples and are called merchants (vanija). Not only the lay devotees, but the largest number of monks in the initial phase seem to have come from the class of merchants and wealthy peasants (Gahapatis). The liberal gifts of Anathapindika and another lay merchant follower of the Buddha and his order can be better understood when we realize the Brahminical attitude to trade.
• (v) Trade involved the use of money on a large scale, leading to money lending and usury. The concept of debt is found in the Vedic texts, but the concept of interest has not been recorded. The existing social ideology did not favor lending money at interest. Apastamba lays down that Brahmins should not take the food of a person who charges interest (Vardhamikah). Pali texts, on the other hand, repeatedly refer to debts, creditors, debts, and interest. Money lending is not condemned in Buddhist texts. The Buddha advises the householder to pay off his debts. Buddhism thus implicitly encouraged and directly encouraged the lending of money at interest, which the Brahmanical law books discouraged and even condemned. The Buddha considered the model for the sangha monk to be the ideal merchant.
• (vi) The urban arrangement of the Buddha’s age gave rise to certain features of urban life that did not find favor with the Brahmanical view conditioned by a simple agricultural society. Boarding houses, a common feature of urban life, were considered undesirable, showing a certain prejudice against the new business class and the urban way of life. The urban environment and the breakdown of the old tribal family created a class of alienated women who took to prostitution as a source of livelihood. Brahmin lawgivers, however, despised prostitution. This was in stark contrast to the Buddha’s attitude towards Amrapali, with whom he remained. Women were admitted to the sangha and there was no bar against prostitutes.
• (vii) The use of weapons made of iron revolutionized military equipment and increased the political importance of warriors. Naturally, they claimed equal status in other areas. Conflict is evident in many texts. Buddhist scriptures assign the first place to the Kshatriyas and the second to the Brahmins.
• (viii) The new agriculture, trade, and advent of coinage naturally allowed both rulers and merchants to accumulate wealth and led to economic inequalities. Buddhism suggests some remedies for poverty. It is said that if the poor are unable to produce wealth, it leads to poverty, which is the root of immorality, theft, falsehood, violence, hatred, cruelty, etc. To eradicate such crimes, the Buddha advises that farmers should be equipped with grain and other facilities, traders with capital, and workers with adequate wages. These recommendations must have weighted with the masses.
• (ix) Because Buddhist teachings were spread by Puritan monks, it had a greater impact on the common people. The daily puritanical conduct of the monks certainly appealed to lay followers who could easily see sharply. the contrast between the lifestyle of the monks and the greedy life of the Brahmins.
• (x) The ideal society of the Buddha, where misery would be eradicated under the rule of Cakkavatti, was, however, only a model for the future. For men and women facing the harsh realities of existence, a distant solution in the future can be nothing more than a psychological prop. Therefore, the Buddha also had to provide solutions to immediate problems; and here too he chose a two-sided approach. While he avoided alienating his dominant supporters (kings and gahapatis), by barring deserting soldiers, fugitive slaves, and debtors from entering the sangha, he attempted to break the harsh reality with moderation. Thus he forbade his followers to live off the income from the slave trade.
• (xi) Although in some respects a contradiction, the Buddha supported this state. The organization of the sangha borrowed its form from the gana-sangha system in contrast to the monarchy and with its own identity. Perhaps his success in setting up a parallel system led the samgha to the idea of ​​further strengthening its position by accepting royal patronage and eventually moving towards close association with political authority. In some areas, it thus becomes a source of legitimization of the state, as can be seen from the history of Buddhism in Sri Lanka. The association with political authority also had the advantage that the sangha was reflected in the “glory” of “great kings”, as Ashoka’s association with the sending of Buddhist missions would suggest. Such an association was also important in pushing out dissidents. He tries to justify the expulsion of dissidents in terms of preserving the purity of the sangha, but in reality, it is an emphasis on authority. Appropriately, the first Buddhist councils were held at Rajagriha, the capital of a powerful kingdom whose patronage was extended by its king, Ajatashatru. A breakaway group of Vajji Pustaka monks was established at a council in Vaishali, the capital of the Vrijjis. These monks were considered dissidents, a curious parallel to the political relationship between Magadha and Vrijji. The Theravada Buddhism was associated with the Mauryan state, and later the Sarvastivada sect was associated with the Kushana state. On the other hand, the Buddhist sangha supporting the state system was useful to early states in that it provided an ideological framework for the integration of different groups.

Conclusion

Finally, the Buddha preached in the language of the masses. That appealed to them. There was something they could easily understand. Brahmins, on the other hand, used only Sanskrit, which was beyond the understanding of the masses. This gave Buddhism another advantage.

(FAQ) Questions and Answers about the Rise and Expansion of Buddhism

1. What is Buddhism?
   Ans. Buddhism is a spiritual and philosophical tradition that originated in India around the 5th century BCE. It is based on the teachings of Siddhartha Gautama, who became known as the Buddha, meaning “the awakened one.”
2. How did Buddhism originate?
   Ans. Buddhism originated in ancient India when Siddhartha Gautama, a prince, renounced his royal life to seek enlightenment. He meditated under a Bodhi tree and attained enlightenment, becoming the Buddha.
3. When did Buddhism first spread beyond India?
   Ans. Buddhism began to spread beyond India during the reign of Emperor Ashoka in the 3rd century BCE. He played a significant role in promoting Buddhist teachings across South Asia.
4. What are the key teachings of Buddhism?
   Ans. Buddhism emphasizes the Four Noble Truths, which address suffering, its causes, the possibility of liberation from suffering, and the Eightfold Path of Buddhism, a guide to ethical and mental development.
5. How did Buddhism spread to other parts of Asia?
   Ans. Buddhism spread to other parts of Asia, including Southeast Asia, China, Tibet, and Japan, through trade routes, missionary efforts, and the patronage of rulers who embraced the religion.
6. What are the major branches of Buddhism?
   Ans. The two major branches of Buddhism are Theravada and Mahayana. Theravada is prevalent in Southeast Asia, while Mahayana is more widespread in East Asia.
7. What role did the Silk Road play in the spread of Buddhism?
   Ans. The Silk Road facilitated the exchange of culture, ideas, and religion, including Buddhism, between East and West, contributing to the religion’s expansion.
8. How did Buddhism decline in India?
   Ans. Buddhism began to decline in India around the 12th century CE, primarily due to a combination of factors, including the Muslim conquests and the revival of Hinduism.
9. Where is Buddhism practiced today?
   Ans. Buddhism is practiced globally, with significant populations in countries like Thailand, Sri Lanka, Japan, China, Tibet, and many others. It has also gained followers in Western countries.
10. What is the significance of the spread of Buddhism in different regions?

Ans. The spread of Buddhism has had a profound impact on the cultures, philosophies, and art of the regions it reached. It has left a lasting legacy in terms of spirituality and philosophy.