Buddha and Early Buddhism (Collection of Articles from the Indian Historical Quarterly)

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It may be said that the Buddha is one of the most revolutionary thinkers and the holiest persons ever lived on the earth. He has been a beacon light not only for India or Asia but for the entire world. His advocacy of pursuit of Prajna and practice of Karund, his vision of self-sameness with everyone (Paratma Samata), and zealous longing for eradication of suffering of others as one's own (Paratma Parivartana) cross all barriers of race, creed, country and even humanity. His benevolent teachings of universal compassion and cosmic goodwill, his emphasis on the noble virtues of maitri, Karuna, mudita and Upeksd known as Brahmaviharas (i.e. living and working for totality), all these have a significant message for the present-day distracted humankind suffering from exhaustion of spirit and languishing in the narrow and rigid confinements of ego-centricism, parochalism and disasterous materialistic consumerism. In the present times our traditional cultures are facing terrible danger of extinction under the perverting impact of the so-called modernisation which is divisive, depriving and destructive.

For the first time since their inception such a large scale threatening situation has arisen. We have not so far cared to share a common platform to meet the challenge in a decisive and global way, may be due to ignorance, negligence, self-centeredness or bewitchment with modernism etc. A time has come for the beginning of a cultural renaissance for which the teachings of the Buddha can play a vital and pivotal role. A renewal of cross- cultural interactions under their banner will not only help and contribute to mutual understanding, mutual empathy and mutual enrichment, it will also consolidate our common spiritual roots and resources. It will enable us to appreciate the spiritual, holistic and integral perspective as against the divisive and diachotomous world-view. If the humanity looks back to its hoary past to discern whatever is true, good and beautiful, whatever is living and beneficial in it, the wisdom of those times will help us more intimately and more truly to our mutual well- being.

The present volume, which is the first in the series of four volumes consisting articles published in the Indian Historical Quarterly, may be a right step towards this goal.

The advent of Śakyamuni, the Buddha, initially the light of India and Asia, and now of the entire world, has been a significant event in the history of world culture and civilization. Born in a princely family with all maternal prosperity and physical comforts, he was awakened by the pain and suffering, finitude and evanescence of the mundane life. After intensive study, deep reflections and profound meditation he gained insight into the nature of reality and the phenomenal world. Having attained enlightenment, he did not remain self-centred. He was not contented with his own emancipation and longed for the liberation of the suffering humanity. He showed to the humanity the sure path of Nirvana, a way to eradicate suffering and to escape from the labyrinth of the cycle of birth and death (bhava cakra), which consisted of a symbiosis of wisdom and conduct, ethics and meditative practice. He realized the 'Four Noble Truths', practiced them in the form of 'Noble Eight-fold Path' in his own life and subsequently enlightened people about it. That is why he was regarded as a great healer, a liberator (bhesajya guru or tayin). In the words of Rhys Davids, "He was the greatest, and wisest, and best of that long line of reformers who have tried to infuse new strength into the religious life of India" (Buddhism, p.83).

The Buddha has been one of the finest products of Indian culture, He was an inheritor of an old tradition as well as a creator of a new outlook. In his own words, "Even so have I. O Monk, seen an ancient way, an ancient road, traversed by the supremely enlightened ones of the olden times (Samyutta Nikaya II, p. 106-7). The Buddha was a well-read and well-versed person with a critical bent of mind and subtle logical acumen. He was well-steeped in the Vedic lore and drew his ideas and inspirations from it. He was fully exposed to the rich and varied cultural milieu of his time. The point to be noted is that he was not born in an intellectual void and his ideas did not grow in a cultural vacuum or in isolation. In fact they sprang up as resurgent thoughts protesting against the distortions in the Vedic lore which crept in later on in the vast temporal canvas of Indian history. It should be made clear that the Buddha did not condemn the Veda but only those aberrations which were violative of Vedic spirit and about which even the Upanisads raised their voice. The protest against violence in sacrifice can be cited as an example, as it is expressed in the Brhadaranyaka or Mundaka Upanisad. Of course, the Buddha was more vocal and emphatic.

It will be pertinent to state that at the time of the birth of the Buddha there was no existence of what we now call as 'Hinduism' The word 'Hinduism' is a late coinage. It has been a name assigned to later Brahmanic tradition but initially it meant 'Indian'. Indian culture was known as 'Zendu' in some parts of Asia and the word 'Hindu' is derived from this. What we now call as Hinduism, Buddhism, Jainism etc are distinct phases of the same pluralistic Indian culture. They possess the same spiritual genus and as species they differ only in emphasis. They share the same stock of culture, have common source of ideas, beliefs and practices, and therefore, inspite of shift in emphasis they have no cleavages. They are like different branches stemming from the same root. Perceptive and unbiased western indologists like Macnicol, Mr. and Mrs. Rhys Davids, Mrs. Stevension and many others apart from several Indian scholars have very categorically avered this fact and have adduced evidences in support.