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Buddhism [History Notes for UPSC & Govt.

Exams]

In the sixth century BCE, the socio-religious norms that were well established & followed
were criticised by the then great scholars like Confucius in China, Zoroaster in Iran,
Parmenides in Greece. They laid emphasis on ethical and moral values. India also
witnessed the emergence of two alternate religions – Buddhism & Jainism. Both these
religions believed and propagated non-violence, good social conduct, charity & generosity.
These religions emphasised that true happiness does not lie in materialism or
performance of rituals.

Buddhism is an important topic for the UPSC exam and other government exams. It is an
integral part of the history syllabus. This is a comprehensive article on Buddhism, including
the life of the Buddha, his teachings, Buddhist symbols, Buddhist Councils, and the causes
for the spread and decline of the religion in India.

Buddhism:- Download PDF Here

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Buddhism & Jainism – Causes for Growth

The various causes that led to alternative religions are:-

1. Kshatriya class’ resentment towards the domination of the priestly class

(Brahmanas) –
The order of hierarchy in the Varna system was-Brahmanas, Kshatriyas,
Vaishyas and Shudras. The Kshatriyas who were ranked second strongly
objected to the ritualistic domination of the Brahmanas and the various
privileges enjoyed by them. It should also be noted that both Buddha and
Mahavira belonged to the Kshatriya varna. It is important to mention that the
Buddhist Pali texts at many places reject the Brahmanical claim to superiority
and places itself (Kshatriyas) higher than the Brahmanas.
2. Rise of the new agricultural economy that needed animal husbandry-
In the sixth century BCE, there was a shift of the centre of economic and
political activity from Haryana and western U.P to eastern U.P and Bihar
where the land was more fertile due to abundant rainfall. It became easier to
utilize the iron reservoir of Bihar and its adjoining areas. People started using
more and more iron tools like ploughshare for agricultural purposes. The use
of iron ploughshare required the use of bullocks, which meant that the age-old
custom in the Vedic age of killing animals as sacri^ces would have to be
abandoned for this agricultural economy to stabilize. Furthermore, the
Mourishing of animal husbandry became imminent to raise a potential animal
population to take up the work that was required to uphold the agricultural
sector development. Both Buddhism and Jainism were against any kind of
sacri^ces, so the peasant class welcomed it.
3. The Vaishyas and other mercantile groups favoured Buddhism and Jainism as they
yearned for a better social and peaceful life-
The agricultural boom led to the increased production of food which also
helped in the development of trade, craft production and urban centres. The
discovery of thousands of silver and copper Punch-Marked Coins (PMC) by
the numismatists reMects the development of trade in this era. This period is
known as the era of second urbanisation. As many as sixty towns and cities
like Rajagriha, Shravasti, Varanasi, Vaishali and Champa developed between
600 and 300 BCE. The Vaishyas and other mercantile groups rose to a better
economic position and preferred to patronise non-Vedic religions like
Buddhism and Jainism through substantial donations. As both Buddhism and
Jainism promoted peace and non-violence, this could put an end to
wars between different kingdoms and consequently promote further trade
and commerce, which was bene^cial for this economic class.
4. Acceptance of simple and peace centred principles of Buddhism and Jainism by
people-
The common masses welcomed the new religions as they preached peace
and social equality, simple and ascetic living. People wanted relief from the
growing social problems and yearned to live a peaceful and uncorrupt life.

Understand the differences between Buddhism and Jainism in the linked article.

Gautama Buddha & Buddhism

The early Buddhist literature is divided into canonical and non-canonical texts:

1. Canonical texts: are believed to be the actual words of the Buddha. Canonical texts
are books which lay down the basic tenets and principles of Buddhism such as the
Tipitakas.
2. Non-canonical texts or semi-canonical texts: these are commentaries and
observations on canonical texts, quotes, de^nitions, historical information,
grammars and other writings in Pali, Tibetian, Chinese and other East Asian
languages. Some important ones are:
a. Mahavastu (written in Sanskrit-Prakrit mixed) – it is about the sacred
biography, i.e hagiography of the Buddha.
b. Nidanakatha – ^rst connected life story of Buddha.
c. The Dipavamsa & the Mahavamsa (both in Pali) – both give historical and
mythical accounts of the Buddha’s life, Buddhist Councils, Asoka and the
arrival of Buddhism to Sri Lanka.
d. Visuddhimagga (the path to puri^cation written by Buddhaghosa) – deals
with the development from the purity of discipline to enlightenment
(Nibbana).
e. Milindapanho (in Pali) – consists of a dialogue between the Indo-Greek king
Milinda/Menander and the monk Nagasena on various philosophical issues.
f. Nettipakarana (The book of guidance) – which gives a connected account of
the Buddha’s teachings.

The Tipitakas (Canonical Texts)

The earliest compilation of Buddhist teachings which were written on long, narrow leaves
is “The Tipitakas” (in Pali) and “Tripitaka” (in Sanskrit). All the branches of Buddhism have
the Tripitakas (also called three baskets/collections) as part of their core scriptures, which
comprise three books –

The Sutta (conventional teaching)

The Vinaya (disciplinary code)
The Abhidhamma (moral psychology)

1. The Sutta Pitaka (Basket of Discourses) – these texts are also known as Buddha
Vacana or the word of the Buddha. It contains Buddha’s discourse on various
doctrinal issues in dialogue form.
2. The Vinaya Pitaka (Discipline Basket) – this contains rules for monks and nuns of
the monastic order (Sangha). It includes the Patimokka – a list of transgressions
against monastic discipline and atonements for these. The Vinaya text also includes
doctrinal expositions, ritual texts, biographical stories and some elements of
Jatakas or “birth stories”.
3. The Abhidhamma Pitaka (Basket of Higher Teachings) – this contains a thorough
study and systematisation of the teachings of the Sutta Pitaka through summaries,
questions and answers, lists, etc.

The Tipitakas are divided into Nikayas (books):

1. Sutta Pitaka (5 collections)

1. Digha-Nikaya
2. Majjhima Nikaya
3. Samyutta Nikaya
4. Anguttara Nikaya
5. Khuddaka Nikaya
Further subdivided into 15 books
2. Vinaya Pitaka (3 books)
1. Sutta Vibhanga
1. Maha-Vibhanga
2. Bhikkuni-Vibhanga
2. Khandaka
1. Mahavagga
2. Cullavagga
3. Parivara
3. Abhidhamma Pitaka (7 books)
1. Dhamma-sangani
2. Vibhanga
3. Dhatu-katha
4. Puggala-pannati
5. Kayha-vatthu
i. Yamaka
7. Patthana

The Buddha – Biography

Hagiography

The Gautama Buddha was born to Suddhodana (chief of republican Sakya clan) as
Siddhartha in 563 BCE on Vaishakha Poornima day at Lumbini (Nepal). He lost his mother
(Mahamaya) just a few days after his birth and was brought up by his stepmother Gautami.
There were 32 birthmarks on his body and Brahmanas predicted that either he would be a
world conqueror or a world renouncer. He lived a life of luxury and comfort in his early
years.

He was married to Yashodhara at the early age of 16 and had a son named Rahula.
At the age of 29, he left his palace and decided to become a wanderer. He along with
Channa, his charioteer and his horse, Kanthaka, wandered for six long years in
search of truth (Mahabhinishkramana/Great Renunciation).
He ^rst meditated with Alara Kalama and then Uddaka Ramaputta. They were
considered to be the established teachers of that era but he was not convinced with
their teachings that liberation from sorrow can be obtained by mental discipline and
knowledge only.
The Buddha later joined ^ve wandering ascetics – Assaji, Mahanama, Vappa,
Bhaddiya and Kondanna. He practised severe austerities until his body was almost
emaciated and realising that austerities could not lead to realisation, he left them.
He then moved towards the village of Senani and took a seat under a peepal tree
facing east. He then resolved not to rise until enlightenment was achieved.
As Gautama sat in deep meditation – Mara, the Lord of illusions, recognising that
his power was about to be broken, tried to distract him. The Buddha touched the
earth, calling it to bear witness to the countless lifetimes of virtue that had led him
to this place of enlightenment. The earth shook, on hearing the truth of Gautama’s
words. Mara then unleashed his army of demons. In the epic battle that ensued,
Gautama’s wisdom broke through the illusions and the power of his compassion
transformed the demon’s weapons into Mowers. Mara and his army Med in disarray.
Thus, at the age of 35, he ultimately attained Nirvana/enlightenment at Gaya,
Magadha (Bihar) under a peepal tree (Bodhi tree), on the banks of river Niranjana
and came to be known as the Buddha – the Enlightened One. It is believed that
Ashoka’s queen was envious of the Bodhi tree, and tried to kill it but it grew again.
The tree was cut down many times, but it grew again at the same place and is still
revered by Buddhists.
The Buddha delivered his ^rst sermon on deliverance from sufferings to his ^ve
former companions at Sarnath. This event is known as Dhamma Chakka-Pavattana,
which means turning the wheel of dharma. The Buddha wandered about for over
four decades, and established an order of monks and nuns known as Sangha. He
attained Parinirvana at the age of 80 at Kusinara (of the Mallas). His last words
were “All composite things decay, strive diligently”.
The ^ve forms that represent Buddha are:
Lotus and Bull – Birth
Horse – Renunciation
Bodhi Tree – Mahabodhi
Dhammachakra Pravartana – First sermon
Footprints – Nirvana

Doctrines of Buddhism
The core of Buddha’s doctrine is expressed in the Ariya-Sacchani (four noble truths),
Ashtangika-Marga (Eight Fold Path), Middle Path, Social Code of Conduct, and Attainment
of Nibbana/Nirvana.

Buddha urges that one should not cling to anything (including his teachings). The
teachings are only Upaya (skillful means or expedient tools) and are not dogma. It is
^ngers pointing at the moon and one should not confuse the ^nger for the moon.

The three pillars of his teachings are:

Buddha – Founder/Teacher
Dhamma – Teachings
Sangha – Order of Buddhist Monks and Nuns (Upasakas)

The four noble truths form the core of the teachings of Buddhism, which are:

1. Dukha (The truth of suffering) – As per Buddhism, everything is suffering (Sabbam

Dukham). It refers to the potential to experience pain and not only the actual pain
and sorrow experienced by an individual.
2. Samudaya (The truth of the cause of suffering) – Trishna (desire) is the main cause
of suffering. Every suffering has a reason and it is a part and parcel of living.
3. Nirodha (The truth of the end of suffering) – the pain/sorrow can be ended by the
attainment of Nibbana/Nirvana.
4. Ashtangika-Marga (The truth of the path leading to the end of suffering) – the end to
the suffering is contained in the eightfold path.

Eight-Fold Paths

The Eight-Fold Path is more about unlearning rather than learning, i.e., to learn in order to
unlearn and uncover. The path consists of eight interconnected activities and is a process
that helps one to move beyond the conditioned responses that obscure one’s nature. The
Ashtangika-Marga consists of the following:

1. Right Vision (Samma-Ditthi) – it is about understanding the nature of reality and the
path of transformation.
2. Right Thought or Attitude (Samma-Sankappa) – it signi^es having emotional
intelligence and acting from love and compassion.
3. Right or Whole Speech (Samma-Vacca) – it signi^es truthful, clear, uplifting and
unharmful communications.
4. Right or Integral Action (Samma-Kammanta) – it signi^es an ethical foundation of
life, on the principles of non-exploitation of oneself and others. It consists of ^ve
rules, which form the ethical code of conduct for the members of the monastic order
and the laity. These are:

Do not commit violence.

Do not covet the property of others.
Do not indulge in corrupt practices or sensual behaviour.
Do not speak a lie.
Do not use intoxicants.

In addition to these, monks and nuns were strictly instructed to observe the following three
additional precepts-

To avoid eating after mid-day.

To refrain from any sort of entertainment and use of ornaments to adorn oneself.
To refrain from using high or luxurious beds, and from handling gold and silver
(including money).

5. Right or Proper Livelihood (Samma-Ajiva) – it lays emphasis on livelihood based on

correct action and on the ethical principles of non-exploitation. It is believed that this
forms the basis of an ideal society.
i. Right Effort or Energy (Samma-Vayama) – it signi^es consciously directing our life
energy to the transformative path of creative and healing action that fosters
wholeness thus moving towards conscious evolution.
7. Right Mindfulness or Thorough Awareness ( Samma-Sati) – it means knowing one’s
own self and watching self behaviour. There is a saying by the Buddha, “If you hold
yourself dear, watch yourself well”.
m. Right Concentration or Meditation (Samma-Samadhi) – samadhi literally means to
be ^xed, absorbed in. It means getting one’s whole being absorbed in various levels
or modes of consciousness and awareness.

The teachings of the Buddha follow the middle path (the one between extreme indulgence
and extreme asceticism). Buddha has emphasised that if a person follows the eightfold
path, then he will reach his destination (Nirvana) without the involvement of the
monks/nuns. In the above-eightfold path, the word “right” signi^es “whole”,” integral”,
“complete”, “perfect”.

The ultimate aim of the Buddha’s teachings is the attainment of Nibbana/Nirvana. The
Nibbana is a Pali word formed of ‘Ni’ and ‘vanna’, ni means negative and vanna refers to
lust or craving. So, Nirvana means departure from cravings and lust. It signi^es dying out
or extinction of desire, greed, hatred, ignorance, attachment and the sense of ego. In
Nibbana, nothing is eternalised nor is anything annihilated, other than the suffering. It is a
supramundane state and an attainment (Dhamma) which is within the reach of all, even in
this present life. The main difference between the Buddhist conception of Nibbana and the
non-Buddhist concept is that Nibbana can be attained during life also. In the non-Buddhist
concept, eternal heaven is realised only after death or union with God. When Nibbana is
achieved in this life, it is called Sopadisesa Nibbana-dhatu. When an Arhat attains
parinibbana (used for the death of enlightened beings such as Buddha), after the
dissolution of his body, it is called Anupadisesa Nibbana-dhatu.

The philosophy of Buddha accepts impermanence and transmigration but denies the
existence of God and believes that the soul is a myth. Buddhism teaches the existence of
ten realms of being and one can be born as any one of them. At the top is Buddha followed
by Bodhisattva (an enlightened being destined to be a Buddha but purposely remains on
earth to propagate teachings), Pratyeka Buddha (a Buddha on their own), Sravaka (disciple
of Buddha), heavenly beings (superhumans, angels), human beings, Asura (^ghting spirits),
beasts, Preta (hungry ghosts) and depraved men (hellish beings). These ten realms of
existence are “mutually immanent and mutually inclusive”, each one having in it the
remaining nine realms, e.g., the realm of human beings has all other nine states – from hell
to Buddhahood in it. A man can be sel^sh or can rise to the enlightened state of Buddha. In
Buddhism, karma is the result of actions depending on the intentions more than the action
itself. Rebirth is the result of the karma of the previous life. Though Buddhism lays
emphasis on non-violence, it doesn’t forbid masses from eating meat.

Other Important Aspects of Buddhism

Some other important aspects of Buddhism include:

The Five Aggregates (Pancha-khanda or Panch skandha).

The Law of Dependent Origination (Paticca- samuppada).

The Five Aggregates

The Buddha believed that a human being is a collection of Five Aggregates and a proper
understanding of these is an essential step towards the attainment of freedom from
suffering:

1. Material Form (Rupa) – It includes the ^ve physical organs (ear, eye, tongue, nose &
body) and the corresponding objects of the sense organs (sound, sight, taste, smell
and tangible objects).
2. Feeling or Sensation (Vedana) – The aggregate of feelings arising out of contact
with the objects of the senses is of three kinds-pleasant, unpleasant and indifferent.
3. Perception (Sanna) – This aggregate is the capacity to recognise & conceptualize
things by associating them with other things.
4. Mental formation (Santharas) – This aggregate may be described as a conditioned
response to the object of experience. In this sense, it partakes the meaning of habit
as well. However, it not only has a static value, but dynamic value as well.
5. Consciousness (Vinnana) – The aggregate of consciousness is an indispensable
element in the prediction of experience. It is essential to understand that
consciousness depends on the other aggregates and does not exist independently.

All the Five Aggregates of experience are impermanent and constantly changing, like our
perceptions change over time. Buddha stresses that the utility of the ^ve aggregates is to
make people understand them in terms of impersonal processes and through this
understanding, they can get rid of the idea of self and can overcome hope and fear. They
can regard happiness and pain, praise and blame and everything with equanimity, with
even-mindedness and thus will then no longer be subject to the imbalance of alternating
between hope and fear.

The Law of Dependent Origination (Paticca- Samuppada)

The Law of Dependent Origination explains the reason of suffering (Dukkha), as well as the
key to its liberation. The law is associated with twelve links (Nidanas)-all arranged in a
wheel and one leading to the next. This principle can be given in a short formula of four
lines-

When this is, that is

This arising, that arises

When this is not, that is not

This ceasing, that ceases.

This law emphasizes an important principle that all phenomena in this universe are
relative, conditioned states and do not arise independently of supportive conditions.

The twelve links of the Dependent Origination are:

1. Ignorance (Avija)
2. Mental formation (Sankhara)
3. Consciousness (Vinnana)
4. Name & Form (Nama-Rupa)
5. The six senses (Salayatana)
i. Contact (Phassa)
7. Feeling (Vedana)
m. Craving (Tanha)
9. Clinging (Upadana)
10. Becoming (Bhava)
11. Birth (Jati)
12. Aging & death (Jara-marana)

All the links are interrelated and dependent on each other, thus there is no starting point
nor end point-a cyclic phenomenon.

Dividing the 12 links into three groups-

1. De^lement (Klesha)– ignorance, craving and clinging. De^lement is the impurities of

mind resulting in actions.
2. Action (Karma)– mental formation and becoming.
3. Suffering (Dukkha)– consciousness, name & form, the six senses, feeling, birth,
aging and death.

Together, the de^lements and actions explain the origin of suffering and particular
circumstances in which each one of us ^nds ourselves, or in which we are born. The
Buddha emphasizes that he who sees Dependent Origination sees the Dharma and he who
sees the Dharma sees the Buddha. If one can see and understand the functioning of
dependent origination, he can then set about breaking this vicious circle of dependent
origination by removing the impurities of the mind – ignorance, craving and clinging. Once
these impurities are eliminated, actions will not be performed, and habit-energy will not be
produced. Once actions cease, rebirth and suffering will also cease.

Reasons for Spread & Popularity of Buddhism

Buddhism gained wide acceptance and popularity and spread like a wild^re throughout
India. With the support of emperor Ashoka, it spread its wings to central Asia, west Asia
and Sri Lanka. Various causes for the rise and spread of Buddhism are:

1. Liberal & democratic – Unlike Brahmanism, it was far more liberal & democratic. It
won the hearts of the lower class as it attacked the varna system. It welcomed
people of all castes and even women were admitted to the Sangha. The people of
Magadha readily accepted Buddhism as they were looked down upon by the
orthodox Brahmanas.
2. Simple language – The Buddha spread his message in the simple language of the
masses. The Pali language which Buddha used was the spoken language of the
masses. The Vedic religion was understood only with the help of Sanskrit language
which was the monopoly of the Brahmins.
3. The personality of the Buddha – The personality of the Buddha endeared him and
his religion to the masses. He was kind and ego-less. His calm composure, sweet
words of simple philosophy and his life of renunciation drew the masses to him. He
had ready moral solutions for the problems of the people.
4. Royal patronage – Royal patronage of Buddhism also accounted for its rapid rise.
Kings like Prasenjit, Bimbisara, Ashoka, Kanishka patronised Buddhism and helped
its spread throughout India and outside as well. Ashoka deputed his children to Sri
Lanka for the spread of Buddhism.
5. Inexpensive– Buddhism was inexpensive, without the expensive rituals that
characterised the Vedic religion. It advocated a spiritual path without any material
obligation of satisfying gods and Brahmins through gifts and rituals.

Buddhism tried to mitigate the evils resulting from the new material life of the sixth century
BCE. Since the Buddhists had a keen awareness of the problems (social & economic
disparities), they presented innovative solutions to these concerns. Buddhism asked
people NOT to accumulate wealth, indulge in cruelty or violence – ideas that were
welcomed by the people.

Buddhism – Reasons for Decline

From the early 12th century, Buddhism began to disappear from the land of its birth.
Various causes that led to the decline of Buddhism are:

1. Corruption in Buddhist Sangha– In the course of time, the Buddhist Sangha became
corrupt. Receiving valuable gifts drew them towards luxury and enjoyment. The
principles prescribed by Buddha were conveniently forgotten and thus started the
degradation of the Buddhist monks and their preachings.
2. Division among Buddhists– Buddhism faced divisions from time to time. The
division into various splinter groups like Hinayana, Mahayana, Vajrayana, Tantrayana
and Sahajayana led Buddhism to lose its originality. The simplicity of Buddhism was
lost and it was becoming complex.
3. Use of Sanskrit language– Pali, the spoken language of most people of India, was
the medium for the spread of the message of Buddhism. But Sanskrit replaced
these at the Fourth Buddhist Council during the reign of Kanishka. Sanskrit was the
language of a few intellectuals, hardly understood by masses and therefore became
one of the many reasons for the fall of Buddhism.
4. Buddha worship– Image worship was started in Buddhism by the Mahayana
Buddhists. They started worshipping the image of the Buddha. This mode of
worship was a violation of the Buddhist principles of opposing complex rites and
rituals of Brahmanical worship. This paradox led people to believe that Buddhism
was tending towards the fold of Hinduism.
5. Persecution of Buddhists– In course of time there was the rise of the Brahmanical
faith again. Some Brahmana rulers, such as Pushiyamitra Shunga, the Huna king,
Mihirakula (worshiper of Shiva) and Shaivite Shashank of Gauda persecuted the
Buddhists on a large scale. The liberal donations to the monasteries gradually
declined. Also, some rich monasteries were speci^cally targeted by the Turkish and
other invaders.
i. Muslim invasion– The Muslim invasion of India almost wiped out Buddhism. Their
invasions of India became regular, and repeated such invasions forced the Buddhist
monks to seek asylum and shelter in Nepal and Tibet. In the end, Buddhism died
away in India, the land of its birth.

3,537

Important Terms in Buddhism for UPSC

Key Terms Meaning

A Buddhist holy day celebrated on the full moon (Aashvin) of

Pavarana
the lunar month, at the end of the rainy season (Vassa)

Upasakas Male followers of Buddhism

Upasikas Female followers of Buddhism

“Going forth” from home, the determination to renounce the

Pavrajya
world and undertake an ascetic path

Chaityas Prayer hall of monks

Viharas Monasteries

It includes four serious offences which result in expulsion from

Parajika Sangha – sexual intercourse, taking what is not given, killing
someone and making false claims of spiritual realisation

Ordination ceremony when the novice becomes a full-Medged

Upasampada
member of the monastic community

An enlightened being who compassionately refrains from

Bodhisattva entering nirvana in order to save others and is worshipped as a
deity

Bikkhu
Sangha of monks
Sangha

Bhikkhuni
Sangha of nuns
Sangha

Paribbajaka/
Wanderer
Parivrajaka

Shakra God Indra

One of the popular schools of Theravada, which basically relies

Sarvastivadin on the dictum that “everything whether internal or external
exists continuously in all the three phases of time”

Sautrantikas consider only the Sutras as valid (Teachings of

Sautrantika
Buddha) and not commercial literature

Buddhist Councils

Buddhist Time Place Ruler President Speci[city

Council

First 483 Rajgriha Ajatashatru Mahakassappa Buddha’s

BCE teachings were
divided into 3
categories or
baskets
(Pitakas)

Second 383 Vaishali Kalasoka Sabbakami Division:

BCE Sthaviravadins
– they felt they
were keeping
the original
spirit of the
Buddha’s
teachings.

Mahasanghikas

(The Great
Community) –
Interpreted
Buddha’s
teachings more
liberally.

Third 250 Pataliputra Ashoka Mogaliputta Main aim was

BCE Tissa to purify the
Buddhist
movement
from
opportunistic
factions. Type your search

Sent Buddhist
missionaries to
other countries.

Fourth 1st Kashmir Kanishka Vasumitra Buddhism

Century divided into
CE Mahayana and
Hinayana
sects.
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Get a gist of all the Buddhist Councils and important texts here.

Important Buddhist Writers

1. Asvaghosha – Author of the ‘Buddhacharita’ (Acts of the Buddha) in Sanskrit.

Contemporary of Kanishka. He was a scholar, poet, dramatist, musician and debater.
2. Nagarjuna – He is the founder of the Madhyamaka school of Mahayana Buddhism.
3. Asanga & Vasubandhu (brothers) – Vasubandhu’s greatest work, Abhidharmakosa,
is known as an Encyclopaedia of Buddhism. Asanga was an important teacher of
Yogachara or Vijnanavada school founded by his guru, Maitreyanatha. Both the BYJU’S IAS Online Classroom
brothers spread Buddhism in Punjab in the fourth century CE.
Program (2021-22)
4. Buddhaghosa – the Visuddhimagga- the path of puri^cation, a comprehensive
summary and analysis of the Theravada understanding of the Buddha’s path to
liberation, is considered to be his best work. He was a great Pali scholar.
5. Dinnaga – He is known as the founder of the Buddhist logic, the last intellectual of
the ^fth century.
i. Dharmakirti -He lived in the seventh century AD, and was a great Buddhist logician, a
philosophical thinker and dialectician.

Schools of Buddhism
1. Hinayana (Theravada)
1. It literally means “The Lesser path” and Theravada signi^es “Doctrine of the
Elders”.
2. Hinayana is true to the teachings of The Buddha.
3. Theravada was the original school of Buddhist philosophy.
4. Its scriptures are in Pali.
5. Doesn’t believe in idol worship.
i. Believes an individual can attain salvation through self-discipline &
meditation.
7. At present, it is found in Sri Lanka, Myanmar, Thailand and other parts of
South-East Asia.
m. Ashoka patronised Hinayana.
2. Mahayana
1. It literally means “The Greater Path”.
2. The terms Hinayana & Mahayana were given by the Mahayana school.
3. Mahayana has two main philosophical schools – the Madhyamika &
Yogachara.
4. Its scriptures are in Sanskrit.
5. This school of Buddhism considers Buddha as God and worships idols of
Buddhas & Bodhisattvas.
i. It believes in universal liberation from sufferings for all beings, and spiritual
upliftment.
7. Salvation can also be attained by means of faith and devotion to the
mindfulness of the Buddha. It believes in mantras.
3. Vajrayana
1. It literally means “Vehicle of Thunderbolt”.
2. The Vajrayana or “Diamond Vehicle” is also called Mantrayana, Tantrayana or
Esoteric Buddhism.
3. It was established in Tibet in the 11th century.
4. The “Two Truth Doctrine” is the central concept of Vajrayana. The two truths
are identi^ed as ‘conventional’ & ‘ultimate’ truths. Conventional truth is the
truth of consensus, reality and common sense notions of what does exist and
does not exist. Ultimate truth is the reality as perceived by an enlightened
mind.
5. Vajrayana texts use a highly symbolic language “sandhya-bhasa” or “twilight
language”. It aims to evoke experiences considered to be most valuable, in
their followers.
i. Vajrayana believes that salvation can be attained by acquiring magical powers
called vajra.
7. It also lays importance on the role of Buddhistavas but favours ^erce deities Daily Updates – 30/11/2021
known as Taras. UPSC DAF 2021 Released
m. The rituals and devotion employ mantras (esoteric verbal formulas), UPSC Prelims 2021 Question Paper
mandalas (diagrams & painting for visualisation practices) and a complex Download
array of other rituals. Daily Free Current Affairs Notes
9. Much importance is given to the role of the guru called Lama who has Comprehensive News Analysis - 30 Nov
mastered the philosophical and ritual traditions. There is a long lineage of 2021
lamas. The Dalai Lama is a well known Tibetan Lama. The Hindu Video Analysis - 30 Nov 2021
10. It is predominant in Tibet, Nepal, Bhutan and Mongolia. PIB - 29 Nov 2021
Know the differences between Mahayana and Hinayana Buddhism in the linked article. Topic of the Day – Agro Climatic Zones in
India
Buddhism & Brahmanism This Day in History – 30 Nov 2012 - Death
of Former Prime Minister I K Gujral
Brahmanism is the religion that developed out of the historical Vedic religion, based on
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Vedas and Upanishads and an outcome of the ritualistic system led by brahmin priests in
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the Hindu society. Buddhism has developed from the teachings and philosophy of the life
of The Buddha.

Brahmanism strongly advocates rituals to lead a good life whereas Buddhism denies all
rituals & emphasizes self-development, self-exploration through dhamma, the precepts, the
practice, the Four Truths, and the Eight-Fold Path. Weekly Updates
The main difference between Buddhism & Brahmanism is the notion of belief in there being International Relations This Week - Biden-
a soul (Brahmanism) and no soul/non-self (Buddhism). Xi Virtual Summit and Other Issues
Economy This Week (20th Nov to 26th
Brahmanism believes that one is born into a caste system (varna system), however,
Nov 2021)
Buddhism does not practise the caste system. The Sangha had members from all castes
Gist of EPW: November 2021 Week 3
such as Upali (who was a barber), Chunda (a blacksmith who fed Buddha his last meal),
Weekly GK and Current Affairs Quiz Nov
Anirudha (prominent Kshatriya monk). The Pali canon also reverses the order of rank and
27 – Dec 03
places the Kshatriya varna higher than the Brahmanas. Even though Buddhism was more
inclusive than the Brahmanical tradition, yet it supported social order based on classes and View more...
did not aim at abolishing social differences. Buddhists maintained status quo in certain
traditions e.g., there were restrictions on the entry of debtors, slaves and soldiers without
permission from their respective masters. Both (Brahmanism & Buddhism) did not
participate directly in production and lived on alms given by society.

Monthly Updates
Gist of Yojana - October 2021
Gist of Kurukshetra - October 2021
UPSC Monthly Magazine - October 2021

Eight Great Boddhisatvas

1. Manjushri
Manjushri embodies wisdom. Latest Current Affairs
Depiction – In his right hand, Manjushri holds a Maming sword which
Last Updated: 26-11-2021
symbolises the wisdom that cuts through ignorance. In his left hand, he holds
the Prajnaparamita sutra, a scripture that signi^es his mastery of prajna. Climate Change Performance Index
Often, he appears sitting on a lion or lion skin which symbolises the wild mind, 2022
which can be tamed through wisdom.
2. Avalokiteshvara/Padmapani/Lokeshvara Norovirus – All You Need to Know
The Bodhisattva that represents in^nite compassion. He is regarded as the
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manifestation of Amitabha – The Buddha of in^nite light.
Usually depicted as holding a lotus and is white in colour. National Population Register (NPR)
v/s National Register for Citizens
3. Vajrapani
(NRC)
The Bodhisattva of power and great energy.
He is usually depicted as standing in a warrior pose and surrounded by ^re,
which represents the power of transformation. Vajrapani is wreathed in Mame
with a ^erce pose and ^ercer face. Vajrapani is blue in colour and can be seen
holding a lightning bolt (Vajra).
4. Kshitigarbha November Archive – Daily
Kshtigarbha is known for saving the souls of all beings, between Buddha’s Posts
death and the age of Maitreya (future Buddha), including the souls of children
November 2021
who died young and those in hell.
Kshitigarbha wears simple monk’s clothes and holds a staff in one hand to M T W T F S S
open the gates of hell, and in another, he holds a jewel (cintamani) that has
the strength to light up darkness and ful^ll wishes. 1 2 3 4 5 6 7
5. Akashagarbha
Akashagarbha is known for wisdom and the ability to purify transgressions. 8 9 10 11 12 13 14
He is the twin brother of Kshitigarbha.
15 16 17 18 19 20 21
He appears in a serene meditation pose sitting cross-legged on a Mower of
lotus or standing peacefully on a ^sh in the middle of the ocean carrying a 22 23 24 25 26 27 28
sword to cut through negative emotions.
i. Samantabhadra 29 30
He is famous for his ten vows. He is a part of the Shakyamuni Trinity with
« Oct
Shakyamuni Buddha (Gautama Buddha) and Bodhisattva Manjushri.
He is seen riding an elephant with six tusks which represent the Paramitas
(six perfections) – patience, diligence, morality, charity, contemplation and
wisdom.
7. Sarvanivarana – Vishkambhin
The Bodhisattva puri^es both internal and external wrongdoings and
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obstructions, that are faced by the people on their path to enlightenment.
Prelims Tablet Course
Usually depicted as seated on a lotus and holding a wheel of jewels with deep
blue skin that represents royalty. The Bodhisattva may also appear yellow
when he has to provide suocient provisions, or white when his role is to
relieve calamities.
m. Maitreya
Also known as a future Buddha who has not lived yet but is predicted to arrive
as a saviour in the future to bring true Buddhist teachings back into the world
after its decline.
He is usually depicted as sitting and waiting painted orange or light yellow
wearing a traditional scarf made of silk (khata) and holding an orange bush,
symbolising his strength to clear all the distractions and destructive