Glimpses of Buddhist Literature, Philosophy and Thought (Collection of Articles from The Indian Antiquary)

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Buddha was highly benevolent and merciful. He wanted all suffering-beings to share his experiences and to strive to get freedom from the sufferings of mundane life. For this he wandered from one place to another disseminating his experiences. But he himself did not write anything. His disciples who accompanied him might have noted the details of his teachings. It seems that after his Mahaparinirva?a, his disciples codified his teachings in the form of Tripitakas. However, the teachings were understood and interpreted differently by different scholars who reflected on the teachings of the Buddha. So, different scholars of Buddhism came into existence. Not only Buddhism branched-off into several sects and sub-sects in India, such divisions took place in every country where Buddhism went. We have thus many sects and sub-sects of Buddhism in Tibet, China, Japan, Korea, Vietnam and other Buddhist countries.

The differences are only in details and the basic Buddhistic principles and practices are common to all the divisions and sub-divisions. It is natural also that no two minds may think alike or express alike. The truth may be the same but descriptions may be many. This apart, there can be alternative approaches from different standpoints and objectives. Thus, Buddhism is varied and multi-hued. This multiplicity has provided richness to Buddhist thought and culture. Though the early history of Buddhism is shrouded in mystery and mythology we have accounts of Buddhism as it originated and developed in India and also outside India.

Professor Siddheshwar Rameshwar Bhatt is an eminent philosopher, Sanskritist and profound thinker. He retired as Professor and Head of Department of Philosophy and Coordinator of University Grant Commission's Special Assistance Programme in Philosophy in the University of Delhi. Presently he is Emeritus Fellow of the UGC in Delhi University.

Professor Bhatt is an internationally known authority on Ancient Indian Philosophy and Culture, having specialization in Nyaya, Buddhism, Jainism and Vedanta. He has been the General President of Indian Philosophical Congress and All India Philosophy Association (Akhil Bharatiya Darshan Parishad). He is a member of the federation of the International Societies of Philosophy, World Association of Vedic Studies, Society for Comparative and Asian Philosophy, International Vedanta Congress etc. and a Regional Coordinator of Council for Research in Values and Philosophy which has brought out 130 books on would cultures and civilizations.

Professor Bhatt has lectured in many universities and research institutes of India. Japan, China, South Korea, North Korea, Germany, United States of America, Turkey and Trinidad. He has organized more than 50 national and international seminars and conferences. He has authored and edited several books and research papers on themes pertaining to philosophy, culture, values and society.

The development of philosophical thought in India in ancient times can be classified under two traditions namely Vaidika and Sramanika. Both the traditions have interacted heavily and intermingled also. Their development has not been in mutual isolation. They have borrowed from and influenced each other. Within both these traditions again there have been diversions. Among the Sramanika viewpoints Buddhism occupies a very significant place. The other important Sramana traditions pertain to Jainism and Ajivikas. We get good deal of information about Buddhism in Jaina literature and about Jainism in the Buddhist literature. Like-wise on Ajivikas also our major source of information has been Jaina and Buddhist literature. It is to be noted that no study of Vaidika, Buddhist, Jaina and Ajivikas views of reality and ways of living is possible without nothing their mutual influences. These different tendencies have developed by way of mutual give and take and also by way of mutual criticism. In so far as Buddhism is concerned it puts forth Anatmavada in contrast to the Atmavada of the Vaidika tradition. Buddha was a radical thinker who outlined a new view of reality and a way of life. He was deeply concerned with the problems of mundane life and sought a way out of the sufferings in which mundane life is emmashed. He, therefore, propounded the Four Noble Truths and the Noble Eight-Fold Path as a part of that. He realised the Four Noble Truths in his intense meditative experiences and fomulated them after deep reflection. Buddha had a critical mind and rationalist approach and therefore even though, he himself experienced and realised the Four Noble Truths he wanted people to accept his statements only after critical enquiry and self-experience.

Buddha was highly benevolent and merciful. He wanted all suffering-beings to share his experiences and to strive to get freedom from the sufferings of mundane life. For this he wandered from one place to another disseminating his experiences. But he himself did not write anything. His disciples who accompanied him might have noted the details of his teachings. It seems that after his Mahäparinirva?a, his disciples codified his teachings in the form of Tripitakas. However, the teachings were understood and interpreted differently by different scholars who reflected on the teachings of the Buddha. So, different scholars of Buddhism came into existence. Not only Buddhism branched-off into several sects and sub-sects in India, such divisions took place in every country where Buddhism went. We have thus many sects and sub-sects of Buddhism in Tibet, China, Japan, Korea, Vietnam and other Buddhist countries. The differences are only in details and the basic Buddhistic principles and practices are common to all the divisions and sub-divisions. It is natural also that no two minds may think alike or express alike. The truth may be the same but descriptions may be many. This apart, there can be alternative approaches from different standpoints and objectives. Thus, Buddhism is varied and multi-hued. This multiplicity has provided richness to Buddhist thought and culture. Though the early history of Buddhism is shrouded in mystery and mythology we have accounts of Buddhism as it originated and developed in India and also outside India. Taranatha's History of Buddhism is a classical work which gives valuable information about Buddhist literature, philosophy and thought. It presents very authentic account of Buddhist literature, Buddhist thinkers, Buddhist art, architecture and places of Buddhist pilgrimage. Taranatha's account of Buddhism in Tibet is also very authentic, authoritative and significant.