PROJECT REPORT SUBMITTED TO THE DEPARTMENT OF HISTORY

FOR THE PARTIAL FULFILLMENT OF THE DEGREE IN ARTS-2022

Supervised By: Submitted By:

Smt. Rukmani Nial Prabhasini Meher

D.A.V Autonomous College U.G. HISTORY
Titilagarh Roll No. BA19HIS035

D.A.V. AUTONOMOUS COLLEGE

TITILAGARH DIST-BALANGIR, ODISHA
2022
 ACKNOWLEDGEMENT

I express my deep gratitude and thankfulness to my teacher Smt.

Rukmani Nial. Department of History who guided me in Preparing this Project. Without
her guidance this project work would not have been possible.

I am equally thankful to Prof. Alkananda Malla, HOD in department of

History, Prof. Ashwini Kumar Das and Dr. Baijayanti Singh Tandakar, Department of
History for their encouragement and help in completing the project.

I internally give thanks to all my seniors, friends and the Library Staff of
this college for their help.
 DECLARATION

I do here by declare that the project entitled “Buddhism in Odisha” in

History DSE-IV submitted by me for the partial fulfillment of the requirement for the
degree inArts.

The project prepared by me is original expect extracts coated from

different sources of my own work.

Place: Signature of the Student

Date:
 CERTIFICATE

This is to certify that this project work on “Buddhism in Odisha” is the

original work of Prabhasini Meher Roll No. BA19HIS-035 of Class +3 Final year Arts.

She has prepared this project under my guidance and direct supervision.

Smt. Rukmani Nial

Department of History
D.A.V. Autonomous College, Titilagarh
 BUDDHISM IN ODISHA
CHAPTER-I
INTRODUCTION
Buddhism was known in Odisha, right from the time of its inception, though the Lord
Buddha never visited Odisha during his lifetime. In the 7th century, the visit of Hiuen
Tsang to Odisha vividly accounts the flourishing state of Buddhism in Odra. Between
the 8th-10th century, Buddhism was the state religion under the Bhaumakaras and this
period also saw evolution of tantric form of Mahayana Buddhism. The influence and
impact of Buddhism continued in Odisha until 15th century. The innumerable stupas,
viharas (monasteries) and images found across Odisha (Orissa) testify to its long
heritage.

The Ratnagiri Hill is known to have the most extensive ruins and is famous for housing
the monastery of ‘Pushpagiri’ reported by Chinese traveler Hiuen T’ Sang. Most of the
sculptures found here date back to 8th and 9th centuries. The Laitaghiri hills in Odisha
(Orissa) also serve to be a historical site of importance. An ancient stupa containing
relics preserved in caskets of stone is one of the recent and spectacular discoveries.

Dhauli Hill: The Shanti Stupa at the Dhauli Hill, on the bank of the River Daya, is also
one of the much famed Buddhist sites at Odisha. It was here that emperor Ashoka
underwent a psyche change and abandoned war for the rest of his life, in the 3rd century
BC. So, the Nippon-Buddha Sangha established a peace pagoda or Shanti Stupa at
Dhauli. A monastery named Saddharma Vihar Lalitagiri was also constructed here,
thus, making it the earliest Buddhist complex of 1st century AD.
Puphagiri was one of the earliest Buddhist mahavihara spread across Cuttack and
Jajpur district; about 90 km from the Mahanadi delta contains contained several stupas,
monasteries, temples, and sculptures in the architectural style of the Gupta period.
Puphagiri University ranks along with Nalanda, Vikramshila and Takshila universities
and are mentioned in the travelogues of the famous Chinese traveler Hieun Tsang, who
visited it in 7th century, as Puphagiri Mahavihara as well as in medieval Tibetan texts.

Lalitgiri also known as Naltigiri is a Buddhist complex in Orissa comprising major

stupas and monasteries (viharas), similar to Ratnagiri and, together with Ratnagiri and
Udayagiri, part of Puspagiri University. The site was extensively excavated by the A.S.I.
from 1985-92. The remains of a huge stupa, and relic caskets consisting four containers
made of khondalite, steatite, silver and gold were discovered along with other
important structure and archaeological remains.

Udayagiri is a Buddhist complex in Orissa composed of major stupas and monasteries

(viharas), similar to Ratnagiri, and together with Lalitgiri and Ratnagiri part of
Puspagiri University. As per epigraphically artifacts found here, its historical name was
“Madhavapura Mahavihara.
REVIEW LITERATURE
Contributions of Odisha towards the Buddhist culture is beyond measurable. In past,
Buddhismoccupied a prominent place in religious history of Odisha. Lord Buddha is rightly said
the Light of Asia. The great Vaishnav poet Jayadev of Orissa of twelveth century A.D described
Buddha as an incarnation of Lord Vishnu. Buddhism had influenced the social, cultural and
political life of Kalinga. The relation of Orissa with Buddhism is very ancient. The early Buddhist
texts Nikaya and Jatak mention the names of two merchants of Utkal; Tapassu and Bhallika
who were the firstdevotees of Lord Buddha. They had also receivedthe sacred hairs of Buddha
and enshrined the “Kusha dhatu” at Kalinga. In this way the Buddhism entered in Orissa.
During that period“Akiria bad” was established in Orissa and thefollowers of this ideology were
strongly protesting the Buddhism in Orissa. When Buddha defeated the religious faiths of
Akariabzad, Buddhism became very popular in the Soil of Orissa. According to Buddhist
“Mahaparinirvana sutra”,Kalinga was one of the kingdoms to obtain the tooth-relic of Buddha
after his Creamation at Kusinara. Bhikshu Khemathera had brought the sacred tooth relic of
Buddha to Kalinga. This toothrelic was enshrined and worshipped at Dantapure,the then capital of
Kalinga. The text ‘Dathvamsa’of Ceylon states that Danta Kumar, the Prince of Ujjain had married
Hemamala, the daughter of Guha Siva, the King of Kalinga who ruled in the third century A.D.
Princess Hemamala carried the tooth relic in her well laid hair-to Ceylon accompanied by
prince Danta Kumar.

After the decline of Maurya empire the downfall of Buddhism Started in Kalinga.

Kharavel in 1st century B.C gave royal patronagefor growth of Jainism in Kalinga. Buddhism was

divided into two groups named Hinayan and Mahayan. From early 1st century A.D to seventh
century A.D both Hinayana and Mahayan schools were prevalent in Orissa. Hiuen-Tsang, the
Chinese traveller stated about the controversy ofHinayan and Mahayan in his account. Mahayan

took its origin in 1st/2nd century A.D in Kalingaby Acharya Nagarijuna and king Kaniska. Many
eminent Buddhist Acharyas, teachers, scholarsand saints visited Orissa during this period and
they made Mahayan Buddhist culture popular in Orissa.
HYPOTHESIS

The Buddhism did not die out in Orissa and it continued to survive till the Modern times. In
Orissa, there is a district called “Buddha” itself even today. Under the Pala dynasty, the
Buddhism was flourishing all over Orissa and Pala kings continued to support Buddhism
and also the missions abroad maintaining close contacts with the Buddhists in the
Himalayan region. P.L. Narasu referred to one incidence in his history of caste that Bhima
Boi led an agitation to claim that the Jagganath Temple was actually the Buddhist temple.
Lord Jagganath is, in reality, the Lord Buddha. The police opened fire in this agitation
leading to violence.

It is remarkable to see how “revolution” and “counterrevolution” was continuously

taking place in India.

Though it is said that we live in the age of “Counterrevolution” where the revolution started
by the Buddha is finished, books like this bring to our notice that the revolutionary spirit
never died away in India. In this regards, Babasaheb Ambedkar can also be considered as a
revolutionary rekindling of the old struggle between the two world views: Buddhism and
Brahmanism.

The revolution and counterrevolution took place on the societal level, but it also took place
on the philosophical level and the textual level.

If one reads any modern books on so-called Hinduism, they have borrowed heavily
from the Buddhism.

In fact, Hinduism as such did not exist in the historic times. What existed was the
Brahmanism and Buddhism, and when Brahmanism copied and incorporated Buddhism,
we get the messy Hinduism. It is difficult to pin down what makes a Hindu a Hindu. But
because of the historic propaganda, the identity of Hindu is solidified.
For example, the Gita tried to copy many philosophical insights of Buddhism and it is
clearly evident in its philosophical content. Krishna declares himself as “Shunya” in Gita,
affirmation of the core insight of the Buddha that nothing exists on its own, but comes into
play due to rising of many conditions. In Orissa, we can find many such cases of borrowing
from Buddhism. The Brahminical propaganda that Shankara destroyed Buddhism is
baseless as Buddhism continued to grow in Orissa and Bengal and was strong till 16th
century.

However, Buddhism also went through many variations due to varying demands of the
society. What we conceive as Buddhism today is not one tradition, but several traditions
and India was home to many variations of Buddhism since the time of the Buddha himself.

In the Pali texts, we can find that different people emphasised different teachings of the
Buddha leading to different surficial forms that we now see developed into hundreds of
forms.

The law of change is also applicable to Buddhism. It cannot remain stationary.

The Buddhists tried very hard to concretise the teachings of the Buddha through images,
symbols, and concepts. At times creating confusion that the Muslims invaders saw
Buddhism as the faith in the idols. How do we conceive the abstract truth of Anatta? The
Buddhist created “Nairatmya” Goddess. How do we conceive the immeasurable qualities of
the Buddha? The Buddhists created symbolic Mandala of Five Buddhas and cluster of
qualities around each Buddha. The Buddhist iconography also captures the revolution and
counterrevolution in several images, for example, Trailokya Vijay, shows that Buddhist
deities are trampling on the Brahminical Gods and Goddesses.
From the history of religions in India, it is interesting to see how the words like Nirvana
and Vaikunth were the same words. Vaikunth is conceived as a spiritual space by all the
saints from all over India. The words used to describe the Buddhist spiritual experiences
are borrowed by the Brahminical Hinduism. The work proves beyond doubt that saint
tradition throughout India was majorly influenced by Buddhism. The Nath tradition that
emerged in India and Nepal was rooted in Buddhism.

Buddhism was seen as an alternative to Brahmanised Hinduism by the non-Brahmin

revolutionaries throughout India.

They found in Buddhism their own indigenous tradition which was in accordance with
democracy and science. Therefore, the resurgence of Buddhism in India is as important as
fostering democratic spirit, for the battle in India led by Babasaheb Ambedkar, is not for
wealth, and not for power, but it is for the reclamation of human personality and hence for
Babasaheb Ambedkar, the battle was deep down spiritual and existential.

Buddhism which uplifts and celebrates human reclamation and human enlightenment and
Brahmanism that degrades human beings and pushes them further in the dungeons are
two world views to be chosen from for the modern Indians. The clash between the two is
clearly thrown light upon in the book written by Vasu leading up to Modern times. In the
modern times, we must capture the threads and weave them into an emancipatory
ideology for all.
 METHODOLOGY

 During the Maurya empire, the Indian culture and way of life were deeply influenced by
Buddhism.
 Buddhism appealed to people of lower castes because it emphasized individuals’ path to
enlightenment and salvation, which could be attained in this life.
 Buddhism also received state support from Emperor Ashoka, who converted to Buddhism
in 260 BCE.
The founder of Buddhism, Siddhartha Gautama, was born circa 563 BCE into a wealthy
family. Gautama rejected his life of riches and embraced a lifestyle of asceticism, or
extreme self-discipline. After 49 consecutive days of meditation, Gautama became the
Buddha, or “enlightened one”. He made this announcement in public at about 528 BCE and
gained a group of disciples who became Buddhist monks and traveled throughout northern
India spreading his teachings.

Buddhism has a strong individualistic component: everyone has responsibility for their
own happiness in life. Buddha presented the Four Noble Truths as guiding principles:
there is suffering in life; the cause of suffering is desire; ending desire means ending
suffering; and following a controlled and moderate lifestyle will end desire, and therefore
end suffering.

In order to achieve these goals, the Buddha presented the Noble Eightfold Path: right
belief, right resolve, right speech, right conduct, right occupation, right effort, right
mindfulness, and right samadhi—or meditation. According to Buddhist practice, following
the Noble Eightfold Path will ultimately result in being liberated from samsara, the cycle of
rebirth and suffering.

Many followers of this path to enlightenment participated in an emerging Buddhist

monastic tradition. Monasticism is a religious way of life which involves leaving behind
worldly pursuits and devoting oneself to spiritual activity.
As we go back into the history of so many years we can find that the Buddhism was exist
not as a religion but as a human psychology because Buddha means the light. When lord
Buddha was was just Siddharth that time he could not knew about the society, religion and
the work that we do as occasionally. Then he went out from his palace to find the truth and
the reason why we live lika a normal person. Then he continuously sit and did meditation
till the truth of life get. We can only know about Buddhism is by reading of history and
books on Buddha but now a days we got the facility of internet so we can search what ever
we want and know about that topics. The major factor can be an internet by which we can
know about the Buddhism.
1
 CHAPTER-II
TEACHINGS OF BUDDHA

The religion of Buddha is famous as Buddhism. The followers that religion are
known as Buddhists.In his teachings Buddha showed a new path. In his religious mission,
he did not value to the so-called sacred rites and rituals. Instead, he showed the way for a
life of ethics and spirituality.He preached in simple language and to the common people.
His doctrines were simple as well as practical for adoption.He preached against the
extreme means of worldly life which led to man's self indulgence, pleasures and unending
desires.At the same time,, he did not prescribe for the common man extreme hardship of
ascetic life by physical punishment and self torture. His was the noble ‘Middle Path' which
was possible for every man to follow. Between the two extremes of pleasures and penance,
he showed the path of a really virtuous life. The following main doctrines, constitute the
substance of his teachings :

The Four Noble Truths or the Arya Satya:

In his enlightenment, Buddha discovered the real causes of the miseries of humanexistence.
He also discovered the way to escape from those miseries which followed endlessly in the
wheel of Karma, birth and rebirth. These discoveries were called the Four Noble Truths.

The first truth was the Truth of Pain or Sorrow. "Birth is pain, old age is pain, sickness is
pain, death is pain.” felt Buddha.Everything in the world was transient, sorrowful and full of
pain. The existence of this sorrow was in the nature of life.

2
The second truth, according to Buddha, was the Truth of the Cause of Pain or Sorrow. This
cause was the Desire. The desire or the Trishna was the lust and the thirst for all worldly
things. It was the root of all evils leading to pain.

The third truth was the Truth to end the Pain or Sorrow. This end or cessation of pain was
possible by ending desires. Elimination of desires was to lead to the end of sorrows. Perfect
bliss was to follow the end of the sorrows. It was like the end of life and death. It was the
real freedom or emancipation.

The fourth truth was the Truth to End the Desires. This was possible by a noble way to
attain the real bliss without desires.Extreme penance was not necessary for this, while
extreme pleasure was unnecessary by all means. Avoiding both, it was the noble middle
path which was the right way to end the Desires. This path was to lead to the real state of
freedom or emancipation. Buddha described this path as the Arya Astängika Marga or the
Noble Eight-fold path. This Path was the real path to end the cycle of Karma and the rebirth.

The Noble Eight-fold Path

Buddha gave eight principles to follow as his noble eight-fold path.They were: the Right
Vision, Right Aims, Right Speech, Right Action, Right Livelihood, Right Efforts, Right
Mindfulness,and Right Meditation.

16
By right vision or views, Buddha meant that man should realise how sorrowfulwas this
world for man's greeds, desires and selfishness.Man should, therefore, rise above for a new
vision for his own happiness and for the happiness of all. By right aims or aspirations, man
should not run behind his power and wealth, and should not run for passion, enjoyment.
Instead, he should aim at loving other fellow and giving them happiness. By right speech up
falsehood, lies, criticism of others and quarrels which is the peace of others and of the
society. Instead, man should truthful in his words and friendly and kind in his talks right
action or conduct, man should avoid violence and kill: give up harmful acts like theft, and
stealing, and instead work for the good of all in a virtuous way. By right livelih Buddha
advised man to live by harmless means, not by sell; or taking wine or butchering animals
for himself or others. Inste he should live an honest and simple life for peace within an
peace outside. By right efffort or exertion, Buddha meant a correct discipline in mind and
action not for any evil thought or practice but for a proper exercise towards all that was
good. Man was asked to give up evildesigns from his thought and to develop nobler feelings
for better efforts. By right mindfulness or awareness, Buddha wanted man to be conscious
of the unrealities of his existence, unrealities of the body and the bodily pleasures. The
meaninglessness of the worldly bonds and attachments. Instead, he was to search for the
real happiness beyond the flesh and material existence which had no substance. Finally, by
right meditation or contemplation, Buddha wanted man to concentrate his mind on the real
truth of existence. It was necessary for the discipline and training of the mind towards the
higher goal.
The Noble Eight-fold Path was thus a code of conduct for every man. It bacame the basis of
Buddhism as a religion. It was a religion for social happiness of all.

The Path which Buddha showed was a practical path to to follow.This path was meant for
the common people as the lay disciples of the faith. For the Buddhist monks there were
other strict regulations like celibacy which were not binding on the lay followers.

Non-violence and Morality

Buddha was the prophet of non-violence. “Let not one kill any living being”, he
said.Ultimately, the philosophy of non-violence became a cardinal principle of
Buddhism.The Buddhists rejected animal sacrifice and killing of animals in every form.
Non-violence also called for kindness towards all creatures. It denied man to hate man.
"Let a man overcome anger by kindness, evil by good Never in the
world hatred ceases by harted. Hatred ceases by love”, said Buddha.

Social morality was given the highest priority in Buddhist thought. "Let not one take what
is not given to him; let not one speak falsely, let not one drink intoxicating drinks; let not
one be unchaste”, were Buddha's guidelines for moral living.
Buddha did not preach the Fatherhood of God. Instead, he preached the Brotherhood of
Men. His religion thus rested on ethics, morality and virtue. It rejected worships, rituals and
rites. It has thus no respect for the priestly class and the so-called high-born. Buddha
opened the doors of his Sangha to all men. He asked his followers to preach the Noble Path
by advising them : "Go into all lands and preach this gospel. Tell them that the poor and the
lowly, the rich and the high, are all one, and that all castes unite in this religion as do the
rivers in the sea”.

Karma and Rebirth

In the Buddhist thought, the doctrine of Karma and rebirth was given great prominence. It
was the Karma of the creature which caused its transmigration. Man's action in life could
be bad or good. For Karma, he was destined to suffer when reborn in form of any living
creature. The chain of birth, death and rebirth was thus endless. To Buddha, the supreme
purpose of consciousness was toattain liberation from that endless chain of misery.

Nirvana

In his search for that ultimate liberation, Buddha the concept of Nirvana. Nirvana was the
eternal salvati the misery of existence. To enjoy the bliss of Nirvana, he advised man to
follow the Middle Path or the Noble Eight-fold path of a purer life.It should be a life of no
possessions, no desire no worldly attachment.It should also be a life of compassion,
goodness and kindness. As Buddha said:

19
“When one sees sorrow, suffering or misery as the first and the most fundamental Truth
underlying human existence, while one is walking on the 'Middle Path', one also becomes
aware of the fact that, there is only misery and no one miserable ; there is only action and
no doer of action. This awareness,friends, is the indication of the fact that when one has
started to walk on the Middle Path one becomes aware that it leads to Nirvana or liberation
from all bondage. And, when one now looks at the world around him, one sees that most
men feel miserable and are driven to do this, that or any other thing to be free from misery.
This doer, with which men identify themselves, is the generator of all misery. The doer is
the ego. But to one who is walking on the Middle Path, there is only misery and not the
miserable, there is action and not the doer of action”.

To Buddha, “the Eight-fold Path would bring the realisatio! that everything was transitory,
full of misery and unreal. 11 sense of nothingness would take away thesense of ‘I-ness 'me',
and destroy the ego. It would bring a state of happiness,far above selfish desires and
worldly attachment.That would liberate the man from his self-consciousness and from
rebirth.With desires gone and with the annihilation of the self, the Nirvana comes as the
final liberation from all pains, and the pain of worldly existence once for all.”

Thus, the Four Noble Truths, the Noble Eight-fold Path and the realisation of Nirvana were
the basic fundamentals of Buddha's teachings.

20
 Ten Principles:

The Buddha gave a ten-fold advice for leading a pure and moral life. These are called the
Ten-Principles, consisting of (1) non-violence towards animals (2) non-stealing (3) avoid evil
conduct (4) never tell a lie (5) avoid intoxicants (6) avoid comfortable bed (7) non-attraction to
dance and music (8) avoid untimely taking of food (9) avoid valuable gifts like gold and (10) never
save money. A man can alone lead a moral life by adopting the ten-fold principles. It would make
his life humble and kind, so that he does good deeds in life. Good action is the pre-condition for
attaining salvation (Nirvana).

Chain of Causation:

The process by which life continues and one thing leads to another is explained by the
Buddha through the 'Chain of Causation' (patichchha-samuppada or pratitya samutapada). It
literally means dependent origination. One cause or condition is dependant on the other. The root
cause of life is desire. One desire leads to another. These are the actual causes in the next links in
the chain like-ignorance, culture, wisdom, touch, pain, thirst, ingredients, disposition etc. All these
end with old-age and death, only to be repeated again. So the birth takes place.

Salvation:

The way out of the wordly sorrows is Nirvana (salvation). Nirvana' literally means
'blowing out' or the end of the craving of the desire (trishna) for existence in all its forms. As a result,
all sufferings would also end. 'Nirvana' is not simply disappearance or extinction. It is a peaceful
condition to be realized by a person who is free from all craving or want or desire. It is deliverance or
freedom from rebirth. It is beyond disease (abyadhi), beyond decay (akshaya), beyond death (amrita),
beyond sorrow (asoka) and beyond bondage (asamklista).
Pure Mind:

Good conduct alone can enable one to conquer desire. A pure mind is the base of all
good conduct. This pure mind consists of four good qualities or attributes, namely, equal disposition
to all (Upekkha), friendship for all (metta), happiness at other's success (mudita), and kindness
(karuna). These four good attributes are known as 'Brahma Vihara’ in Buddhism. It helps in the purity
of mind that can gain salvation through the Fight-fold Path.

Theory of Action :

Gautama Buddha advocated a 'Theory of Karma' (Karmavada), its working and the
transmigration of souls. The condition of man in this life and the next depends upon his own
deeds. We are born again and again to reap the fruits of our deeds. This is the law of 'karma'. If an
individual stops committing sins, he stops dying and being born again. Free from rebirth, he comes
to live he life of final bliss. A man can stop committing sins only when he comes to have good
conduct. The Eight-fold Path Binds man to good conduct. This law of Karma as enunciated by him,
was a simplified version of the law of karma of Hinduism.

God :

The Buddha is silent on the existence of god. When questioned about god or gods, he either
maintained silence or remarked that gods were also under the eternal law of karma. The Buddha
was primarily concerned with the deliverance of man from suffering. God was irrelevant in his
scheme or to his concerns.
 Non-Violence :

Like Mahavira, Buddha was the spokesman of non-violence. He preferred non violent
action to any good action. He was against eating of meat. People were discouraged from
hunting and killing of animals. However, Mahavira's concept of non-violence was better than
that of the Buddha. Buddha advised his followers to take meat when no other food is available
to satisfy their hunger and keep them alive.
Three Jewels of Buddhism :
The Buddha put a premium of 'Dharma' (religion) and 'sangha' (religious order). At the
beginning he admitted the monks (bhikshus) into the 'sangha' after personally initiating them
to Buddhism. Later, it was done by his dependable disciples. A monk has to join the 'sangha'
with no attachments whatsoever. In order to do so, a monk must have his head and take the
oath of allegiance to the head of the 'sangha'. This oath was,

'Buddham sharanam gachhami'

(I consecrate myself to the Buddha)
Dharmam sharanam gachhami,
(I consecrate myself to the monastic order)
Sangham sharanam gachhami'
(I consecrate myself to the monastic order).

These three are known as the Buddhist 'tri-ratna'. Right after initiation, the monks were
taught the ten-fold principles and asked to strictly follow the Eight-fold Path.

Rejection of the Brahmins:

The Buddha ignored the Brahmins and rejected their superiority. He was not
prepared to accept that the Brahmins are in exclusive charge of religion. He accepted them as
one of the castes and that caste had equal religious rights.
Opposition to Vedas:

The Buddha opposed the Vedas. He rejected the complex rituals and sacrifices. He regarded
these as superstitions and pervertions. He called on all to rise above these evil Systems and lead
a moral life in order to attain salvation in the end. Opposition to the Caste System:

The Buddha opposed the caste-system tooth-and-nail. A person is known by his qualities, not
by virtue of his birth in a caste. He believes that all castes are equal without any superiority or
inferiority. All guilty persons must be punished equally, irrespective of their caste. The Buddha's
clarion call against caste-distinctions was as revolutionary as it was reformatory. For this, he is
compared with the famous German reformer Martin Luther and is described as the 'Luther of
India'.

Thus, Buddhism was a protest against the predominance of the Brahmins and Vedic
religion. By his teachings Gautama Buddha brought a revolutionary change in the field of
religion. It broke the barrier of caste system and helped in the creation of a synthetic society.

CONTRIBUTION OF BUDDHISM TO
INDIAN CULTURE

During its long sway over India, Buddhism had come to greatly influence the
culture of India. The following account speaks for itself on the contribution of Buddhism to
Indian Culture.
.

Simple Religion:

Buddhism was the first example, in India, of a simple, intelligible and popular faith. It had raised
its voice successfully against the intricate rituals and complex philosophy of the Vedic religion.
This made Buddhism popular throughout India in quick time. The simplicity of the faith
endeared it to the masses.
Moral Teachings:

Buddhism taught man to develop many good qualities like truth, non-violence, compassion,
friendship etc. All such qualities enriched human personality and helped in character building.
Buddhism thus taught practical morality to the Indians. It thereby inspired them in building up
their ideal character.

Opposed Caste System:

Buddhism opposed the caste-system prevailing in the society. It regarded the people I castes
as equal. Thus, Buddhism stood for a society of equals where the Brahmin never superior to
the Sudra. This egalitarianism of Buddhism came to influence thiji and Ambedkar immensely.
The Buddha showed the path of love and friendship that can destroy social distinctions and
establish a society of equal.

Development of language and literature:

The Buddha spread his message in simple language. In the beginning he was prakrit
language and, later, Pali language to spread his gospel. During Kaniska's time, Sanskrit became
the medium. Spread of Buddhist messages through these various wages came to enrich these
languages and their literature. Numerous Buddhist at Con in Pali language bear testimony to
it. The Sanskrit text, 'Mahabivasha’ also another proof in this regard.

25

Influence on Hinduism :

Buddhism's influence on Hinduism was profound. Apart from non-violence, Buddhism

contributed the system of image-worship to Hinduism; Inspired by the Mahayana worship of
the image of the Buddha, the Hindus now installed the images of various gods and goddesses
in temples and shrines and started worship of these images. Complex rituals and rites gave
way to prayers and meditation. This was due to the impact of Buddhism.
Monastery:

Buddhism started the institution and system of monasteries. The Buddhism monks, nuns and
upasakas (followers) stayed in the monastery. The monastic order was built around a
democratic system. The head of a monastery was elected by vote, caste by its residents. In
later times, this system of monasteries was adopted into Hinduism. Sankaracharya set up four
monasteries in the four parts of India. The extensive system of the monasteries in the Indian
religious system of later times is an important contribution of Buddhism

Art, Architecture, Sculpture and Painting:

Incomparable is the Buddhist contribution to India's art architecture and sculpture. Prior to
Buddhism, the only constructions of any importance were those of pandals, enclosures for
fire-sacrifice (Yajnashala) and pillars. With the spread of Buddhism came Buddhist art and
sculpture. Stone came to be used from Asokan times in art and architecture. Many Stupas,
Chaityas and Religious pillars came to be built. Pagodas (stupa) as at Sanchi, Sarnath,
Rumindei, Bharhut, Kanheri, Dhauli, Jaugad
Buddhism in Odisha :
The advent of Buddhism trace back to 6th century B.C. Siddhartha Gautama, a Sakya Prince left
all the worldly pleasure in quest of the truth and reality of life. Though, it took some years to
realize the reality of life, but when He was showered with the divine light of enlightenment,
instead of keeping it to himself, Goutam Buddha preferred to enlighten others as well. The
teachings preached by Gautam Buddha were warmly accepted by a large number of people and
came to be known as a new school of thought, Buddhism which later turned into a major
religion of the world and the kings, emperors, traders and commoners built monuments, kept
relics and offered gifts to pay ovation to the Master Teacher. Odisha is fortunate to have
received a good deal of monuments and relics throughout history at least up to 15th century A.D.
Archaeology and Literature are the two basic sources to study and compile of history and
culture of a place or a region or a State or Country. Without proper study archaeology or
archaeological remains which are the primary source, no cultural history could be written.

Odisha has repository of Buddhist art and heritage. The glimpses of materials remains could be
seen from the various Buddhist sits spread over the state..Buddhism -the great religion had its
origin in India 2500 years back, some time in 6th-5th century B.C. It emerged as a dominant
force in Indian religion and culture from its birth down about the 11 th -12th century A.D. and still
visible in some northern parts of India. It is still prevalent in Nepal and beyond Tibet and
Mongolia and in the island of Ceylon or Lanka It is spread to South- East Asia from Thailand and
Myanmar into Cambodia, Laos and Vietnam, so that by modern times Buddhism became a
dominant force. In the first millennium of Buddhist era, the pre-dominant from was Mahayana,
which developed Buddhist philosophy in amazing direction. Much of this material together with
tantric notions, were retain and elaborated in Tibet. Meanwhile from the 1st century B.C. /A.D.,
Buddhism had begun to move into Chaina via Silkroute ( North of Tibet ) and in due course
some Chinese -flavor developed, notably Mua Yen an Chan which had their influence in Koria
and Japan, where Zen in particular evolve in a Japaneese way. Chinese philosophical Buddhism
is largely based on Indian sources.
Scared places across the whole of Indian sub- continent attract a lot of Buddhist pilgrims from
all over the world. Before entered into Nirvana, the Buddha himself said about the four places
which a pious believer ought to visit with feelings of faith and reverence .These are Lumbini
where Tathagata was born, Buddha Gaya where he was attained perfect Enlightenment,
Saranath where delivered his first Sermon and Kusinagar, where Mahaparinirvana took place.
The other four places of pilgrimage or Sravasti, Rajgriha, Nilagiri and Vaisali which all eight
places together called Atthmahasthamani or eight sacred pilgrim points, which throughout the
years people are visiting these places.

Mauryan emperor Asoka during 3rd century B.C, declared such pilgrimage as “ Dharmayatra” or
“Tours of Piety”. Emperor Asoka (c. 269-32 B.C.) had built 84,000 Buddhist monuments
throughout the Empire along with the foot steps of Buddha. The Buddhist monuments are
Stupa, Pillars, Chaityas, Monasteries and Rock- Cut Caves, dedicated for the masters of Buddhist
world or residents regarding interpretation of the cannons preached by Buddha. During the
second Council of the monks (the Samgha) held at Vaisali, two separate schools of Buddhism
clearly emerged, namely Hinayana and Mahayana or Mahasanghika. The Mahasanghika later on
became Mahayana school. Hinayanists called themselves as Theravadi. Theravadi monks visited
Kalinga and stayed here to propagate Buddhism and educate the monks of Odisha (Patnaik,
2012). Asoka built a monastery for Theravadin Monk- Tissa, at Bhojakagiri. Incidentally, an
inscription written as Sadabhu Tissa in Brahmi script of C. 3rd-2nd B.C have been found from
Kankia-Radhanagar Excavation (OIMSEAS). Radhanagar is an Early Buddhist settlement of India
belonging to 3rd century B.C. This is one of the early settlement might have developed during
the Mauryan King Ashoka in Kalinga. It is referred that a large number of Buddhist Stupas were
built by the emperor Asoka in Kalinga to glorify Buddhism of which three have been proved.
These are .Lalitgiri, Langudi, Tarapur (Dharmasala) and recently discovered one at Aragarh.
The great Buddhist saint Nagarjuna paid a visit to Odisha in the 2nd Century A.D. and converted
the then King Munja into Buddhism. The early Buddhist literature suggests that the primary
abode of the Mahasanghikas (Mahayana) in the eastern region was Vaisali. They spread to
Magadha from Vaisali and then travelled to Andhra regions en-route Kalinga. In course of this
migration they also made their few settlements in Kalinga. Archaeological spade at Salihundam,
Sankram, Ramatirtham (now in Andhra) were earlier part of Kalinga where, we get large
settlements and ruins of Buddhist monuments speak volumes about the growth of Buddhism. N
K Sahu brings the attention of the scholars suggesting Mahayana form of Buddhism evolved
from Odisha. This was evidenced from the Lama Taranath’s information from Pag Sam Jan Zang.

Buddhisim was accepted by larger extent during the reign of the Kushans (c.78-220
A.D.),Satavhanas (c.1st -195 A D.), Vakatakas and Guptas (350-550 A D.).Even in post-Gupta
period regional dynasties such as Vardhamanas, Palas of Bengal and Bhuaumakras of Odisha (c.
7th -9th .A.D) were the patrons of Buddhism and sustained Buddhism in India particularly of
Vajrayana form The Buddhist philosophy contained three main ideas .One idea was that of
rebirth or reincarnation. Generall, the Sarmanic movements accepted the thought that without
special effort, we are distained to continuous rebirth. The second idea was that nevertheless,
liberation ( moksha or mukti or nirvana) is possible. The third idea was that there are certain
means, for liberation from rebirth. With these notions also went the conception of a soul of Jiva
or Pursa who might continue into liberation. Nirvana does not involve the persistence of the
saint or the Buddha or Tathagata Or more strictly, since the Buddha’s analysis of life reduces
things to complexes of events, the very question as to whether the self exists after death is
meaningless; like the query “as to whether a flame goes north ,south, east or west after it goes
out.”
From an early time the Buddha Sangha created formulas for instance, the four Noble Truths
analyzed the human predicament and its solution in the guise of a medical formula. The human
condition of suffering (dukkha) or ill force is caused by carrying; there is a cure for suffering and
that is eight-foldpath (the attangikamarga) which culminates in samadhi. The formula of four
noble truths, parallel the declaration that everything is conditioned -a view ultimately
patityasamatpada. This common formula see human problems as deriving from greed, hatred
and delusion. This is akin to ignorance but slightly different. At any rate, the opposites of these
‘sins ‘( lack of benevolence, grasping and insight) bring about liberation. These ideas and
thoughts have been knobbed in every Buddhist sites of India. All the sites like Rajgir, Bodhgaya,
Nalanda (Bihar), Ratnagiri, Lalitgiri, Udayagiri, Dhauli (Odisha) Nagarjunakonda, Amaravati,
Salihundam (AP) or Ajanta, Ellora, Bagh, Karle, (Maharastra) or Sanchi(MP). The narrative stories
could be found in the form of material remains such as Chaitya, Stupa, Vihara or the Buddha
and Boddhisattva images spread over the country.

The evidences from archaeological excavations that took place in Odisha recently, proves that
after Asoka till 11-12th century A.D. numerous Stupas, Viharas and centers of learning of
Buddhism sprang up in different parts of Odisha.
In the early medieval period of Indian history some of the Buddhist sites rose to prominence as
center of excellence so far Buddhist learning is concerned. Here, number of monasteries were
built to accommodate the disciples and Buddhist teachers. Nalanda and Vikramsila even rose to
prominence as universities. In Odisha, references are found that a Buddhist learning center
Puspagiri rose to prominence in 6th century A.D., which was mentioned by Chinese traveler
Yuan Chwang. References are found in various Buddhist literature that monasteries like
Bhojakgiri Vihara, Puspagiri Mahavihara, Bhorasaila, Jayasrama Vihara, Arghyika Varatika, and
Jagdala Monasteries were flourished as centers of Buddhism. The Buddhist art centers have
been developed during historical period at Dhauli, Lalitagiri, Ratnagiri, Udyagiri,Vajragiri,
Langudi, Kayma, Tarapur, Kuruma, Jajpur, Achutrajpur, Ayodhaya,Kupari,Solampur, Ganiapali,
Boudh, Khiching, Aragada etc. The art antiquity comprises huge Stupas Monastries, Chaityas,
Buddha and Bodhisattava images, Mahayana pantheons, Vajarayana images and host of other
sculptures.

Recent excavations unfold many mysteries and myth about Buddhism in Odisha. The huge sites
like Ratnagiri, Udyagiri, Lalitgiri, Langudi, Kyama, Tarapur,Vajragiri and Argarh where series of
excavations were conducted during the year 1990 to 2017 and found large number of Buddhist
settlements whose dates vary from early centuries of Christian Era to late Medieval period (16 th
century A.D.). Thus, the settlements have rich monumental remains and some are earliest in
Indian sub -continent.There are more than 200 sites documented in odisha which has Buddhist
relics and remains.
The major site Lalitgiri have Stupas,Chaityas,Viharas and number Sculpturs which are developed
between 3rd century B.C to 13th century A.D. The Stupa at Lalitgiri yielded Relic Caskets like that
of Sanchi. The monastic establishments and Apsidal Chaitya Griha are unique in many ways.The
simple early Stupa date back to 2nd centuary B.C, supported by Kushan inscriptions and Sunga
art idioms so also the shell scripts (inscriptions) discovered at Lalitgiri with Mauryan
inscriptions, inscribed on the pot-shreds tend to tell the posterity that the site was experienced
with Hinayana, Mahayana as well as Vajrayana phases of Buddhism. The site revealed as
Chandraditya Mahavihara

Similarly the huge Stupa and Monastic areas of Udyagiri are unmatched so also at
Ratnagiri. The huge monumental remains together with hundreds of stupas having Vajrayana
pantheons are also remarkable. The huge life size images like Avalokiteswara, Maitreya. Tara,
Vasudhara, Hariti, Jambhala, Chunda, Aparajita, Marici, Manjusri, Dhyani Buddhas etc, have
been discovered which speaks volumes about the rise and fall of Buddhism in Odisha.These
sites are also store house of knowledge and developed during 1st century B.C to 13th century
A.D.

The other sites like Lagudi, Radhanagar, Kayama, Tarapur in Jajpur District were also huge
Buddhist settlements developed in 3rd century B.C and continued up to 7th -8th century A.D.
These sites after excavation contributed a lot to know the life and culture of Odisha during 3rd
century BC to 7th century A.D. The fortifications at Radhanagr and excavated materials show the
urban life style developed in the historical period so also the Stupa and Rock –cut images of
Langudi gives a narrative story of development of art and architecture that was developed in
Odishan region before coming of Temples.
The recently excavated site Aragarh hilltop on the right bank of the river Daya near Jatanai in
the district of Puri laid bare a huge terraced Stupa of 3rd century BC.This Stupa is unique in
many ways and contemporary to the earlier stupa at Dhauli.The Buddhist sites Dhauli –Aragarh
and Jaugarh are the earliest cultural complexes that perhaps developed during the time of
Asoka soon after Kalinga war. Interestingly all these three site located in a row and the visible
evidences of historical past. We the people of Odisha are very fortunate to have such wonderful
Buddhist remains and monuments that were coming to lime light recently (2010 to 2017) which
are just visible to any lay mans eye. The Buddhist Monuments are not just simply cultural
remains of the past but helps us to promote our Tourism in Asia..The first one thousand years
history of Odisha is known only from these Buddhist Monuments and Remains.

However there are many other sites awaits Excavation and Documentatation. The important
sites are Ayodhya, Jayarampur (Balesore), Abhana, Kaupur,Kupari,Soalmpur
(Bhadrakh),Khadipada,Tarangasagrpur,Jajpur,Talagarh,Panturi ,Kayama ,Deuli,(Jajpur),
Nagasapur, Rusipada,Tarpur,MahangaNaraj ,Baneswarnasi, Bhattarika, (Cuttack),
Achutrajpur,Banapur,Kurkkimundia,Labangiri,Manitri (Khurda), Jaugarh, Kayama, Buddhakhola
(Ganjam), Dhiasahi, Marchipur, Mudupur, Kalyanpur Salipur (Jagatsighpur), Boudha, Paragalpur,
Shyamsundarpur (Boudh),Ganiapali (Bargarh) and many other sites dotted throughout the State
were documented by Odishan Institute of Maritime and South East Asian Studies to know our
cultural past during the years 2010-2017..
 CHAPTER-III
BUDDHIST COUNCIL

First Buddhist Council (C. 400 BCE)

The First Buddhist council was convened in the year following the Buddha's Parinibbana,
which would be 499/8 BCE according to Theravada tradition, at various earlier dates according
to various Mahavana traditions, and various later dates according to various Western
estimates. According to late commentarial accounts, King Ajatashatru sponsored the council.
Tradition holds that the Council was held in a hall erected by Ajatasattu outside the
Sattaparnaguha Cave (Pail: Sattapanniguha) in Rajgir, three months after the Buddha had died)
Detailed accounts of the council can be found in the Khandhaka sections of the canonical
Vinayas.

According to this record the incident which prompted the Elder Mahakassapa to call this
meeting was his hearing a disparaging remark about the strict rule of life for monks. This is
what allegedly happened. The monk Subhadda, who had ordained late in life, upon hearing that
the Buddha had expired, voiced his resentment at having to abide by all the rules for monks laid
down by the Buddha. Many monks lamented the passing of the Buddha and were deeply
grieved. However, the Elder Mahakassapa heard bhadda say: "Enough your Reverences, do not
grieve, do not ment. We are well rid of this great recluse (the Buddha). We were hented when he
said, 'this is allowable to you, this is not able to you' but now we will be able to do as we like and we
will not have to do what we do not like."
Mahakassapa was alarmed by his remark and feared Dhamma and the Vinaya might be
corrupted and not sure intact if other monks were to behave like Subhadda and the Dhamma
and the Vinaya rules as they pleased. To avo he decided that the Dhamma must be preserved
and pro To this end after gaining the Sangha's approval he called to five hundred Arahants.
Ananda was to be included in this he attained Arahanthood by the time the council convened.
 With the Elder Mahakassapa presiding, the five-hundma Arahant monks met in council
during the rainy season. The thing Mahakassapa did was to question the foremost expen Vinaya
of the day, Venerable Upali on particulars of the mo rule. This monk was well qualified for the
task as the Buddha taught him the whole of the Vinaya himself. The Elder Mahakas asked him
specifically about the ruling on the first offence par with regard to the subject, the occasion, the
individual introduced the proclamation, the repetition of the proclamation, the offen and the
case of non-offence. Upali gave knowledgeable and adequate answers and his remarks met
with the unanimoun approval of the presiding Sangha. Thus, the Vinaya was formally approved.

The Elder Mahakassapa then turned his attention to Ananda in virtue of his reputable
expertise in all matters connected with the Dhamma. Happily, the night before the Council was
to meet. Ananda had attained Arahantship and joined the Council. The Elder Mahakassapa,
therefore, was able to question him at length with complete confidence about the Dhamma
with specific reference to the Buddha's sermons. This interrogation on the Dhamma sought to
verify the place where all the discourses were first preached and the person to whom they had
been addressed.

Ananda aided by his word-perfect memory was able to answer accurately and so the
Discourses met with the unanimous approval of the Sangha. The First Council also gave its
official seal of approval for the closure of the chapter on the minor and lesser rules, and
approval for their observance. It took the monks seves months to recite the whole of the
Vinaya and the Dhamma au those monks sufficiently endowed with good memories retante all
that had been recited. This historic first council came known as the Pancasatika because five-
hundred fully enlig Arahants had taken part in it.
 Some scholars deny that the first Council holars actually took place.According to the
Macmillan Encyclopedia of Buddhism (2004), "...its historicity is questioned by virtually all
Buddhist scholars.They argue that while it was not unlikely that a small group of Buddha's
intimate disciples gathered after his death, a council held in the grand style described in the
scriptures is almost certainly a fiction."

Mahakauyapa
Mahakauyapa (Mahakassapa) or Kauyapa was a brahman of Magadha, who became one of
the principal disciples of Uakyamuni Buddha and who convened and directed the first council.
Mahakauyapa is one of the most revered of the Buddha's early disciples. He is often depicted in
statuary together with Ananda, each standing to one side of the Buddha.
Zen purports to lead its adherents to insights akin to that mentioned by Uakyamuni Buddha
in his Flower Sermon in which he held up a white flower and just admired it in his hand.
Mahakauyapa smiled faintly, and Uakyamuni Buddha picked that disciple as one who truly
understood him and who was worthy to be his successor.

The words of the Uakyamuni Buddha addressed to Mahakauyapa are described below:

I possess the true Dharma eye, the marvellous mind of Nirvana, the true form of the
formless, the subtle dharma gate that does not rest on words or letters but is a special
transmission outside of the scriptures. This I entrust to Mahakauyapa.

Thus, a way within Buddhism developed which concentrated on direct experience rather
than on rational creeds or revealed scriptures. Zen is a method of meditative religion which
seeks to enlighten people in the manner that the Mahakauyapa experienced.

.
In the Song of Enlightenment of Onychia Xuanjue (665-713) – one of the chief disciples of
Honing, the 6th patriarch of Chan Buddhism, it is written that Bodhidharma was the 28th
patriarch in a line of descent from Mahakauyapa, a disciple of Uakyamuni Buddha, and the first
patriarch of Chan Buddhism:
• Mahakauyapa was the first, leading the line of transmission;
• Twenty-eight Fathers followed him in the West:
• The Lamp was then brought over the sea to this count
• And Bodhidharma became the First Father here: His mantle, as we all know, passed over six
Fathers
• And by them many minds came to see the Light.

According to Chinese legend, the monk Ji Gong is reincarnation of Mahakauyapa (known as

the Taming Droo arhat). In Lotus Sutra Chapter 6 (Bestowal of Prophecy), the Buddha bestows
prophecies of enlightenment on the discina Mahakashyapa, Subhuti.

Maha Katyayana and Mahamaudgalyayana

Among those of the Buddha's disciples who were closest to him, there were two friends,
Sariputta and Maha Moggallana who were the chief disciples of the Buddha, the exemplary pair
of disciples. There were also two brothers, Ananda and Anuruddha. who were likewise eminent
“Fathers of the Order." In between these two pairs stands a great solitary figure, Pipphali
Kassapa, who later was called Maha Kassapa, Kassapa the Great, to distinguish him from the
others of the Kassapa clan, such as Kumara Kassapa and Uruyela Kassapa.

After Sariputta and Maha Moggallana had passed away, predeceasing the Buddha, it was
Maha Kassapa who was held in greatest respect and reverence in the Order. But even after the
Buddha's passing away, Maha Kassapa did not become the elected head of the Order of Monks,
as it had been the Buddha's express wish that there should not be a supreme authoritative
head of the Sangha. Shortly before his passing away, the Buddha had said: "That which I have
proclaimed and made known, Ananda, as the Teaching and the Discipline (Dhamma-Vinaya)
that shall be your Master when I am gone".
Yet the natural authority emanating from Maha Kassapa made him particularly
honoured and venerated in the Sangha. There were many factors that contributed to his pre-
eminent posit after the death of the Master. He had been praised by the Bu as being equal to
him in many respects and he shared with, Master seven of the thirty-two "Marks of a Great
Man." He had been the only monk with whom the Buddha had exchanged robes.
Maha Kassapa possessed to the highest degree the ten "qualities inst inspire confidence." He
was also a model of a disciplined and austere life devoted to meditation. So it is no wonder that
he was Jerted to preside over the First Council of the Sangha which had heen summoned on his
urgent advice. It may have been on account of all these features of his personality and his life
that, much later in China and Japan, Maha Kassapa came to be regarded as the first patriarch of
Chan or Zen Buddhism.

Like the two chief disciples, Sariputta and Maha Moggallana, Maha Kassapa too
descended from the brahman caste, and again like them, he was older than the Buddha. He was
born in the Magadha country, in the village Mahatittha, as the son of the brahman Kapila and his

wife Sumanadevi. He was called Pipphali. His father owned sixteen villages over which he ruled
like a little king, so Pipphali grew up in the midst of wealth and luxury. Yet already in his young
years there was in him the wish to leave the worldly life behind, and hence he did not want to
marry.
 When his parents repeatedly urged him to take a wife, he told them that he would look
after them as long as they live, but that after their deaths he wanted to become an ascetic. Yet
they insisted again and again that he take a wife, so to comfort his mother he finally agreed to
marry – on the condition that a girl could be found who conformed to his idea of perfection. For
that purpose he shaped a golden statue of a beautiful woman, had it bedecked with fine
garments and ornaments, and showed it to his parents, saying:
"If you can find a woman like this for me, I shall remain in the home life." His parents
approached eight brahmans, showered them with rich gifts, and asked them to take the image
with them and travel around in search of a human likeness of it. The brahmans thought: “Let us
first go to the Madda country, which is, as it were, a gold mine of beautiful women." There they
found at Sagala a girl whose beauty equalled that of the image. She was Bhadda Kapilani, a
wealthy brahman's daughter, aged sixteen, four years younger than Pipphali Kassapa. Her
parents agreed to the marriage proposal, and the brahmans returned to tell of their success.
Yet Bhadda Kapilani also did not wish to marry, as it was her wish, too, to live a religious life as
a female ascetic. Such identity between her aspiration and Pipphali Kassapa's may well point to
a kammic bond and affinity between them in the past, maturing in their following present life and
leading to a decisive meeting between them a still more decisive separation later on.

When Pipphali heard that what he had thought most unli had actually occurred, he was —
unhappy and sent the follo letter to the girl: “Bhadda, please marry someone else of a status
and live a happy home life with him. As for myself , become an ascetic. Please do not have
regrets." Bhadda Kanii like-minded as she was, independently sent him a similar la But their
parents, suspecting such an exchange would take place had both letters intercepted on the way
and replaced by letters' welcome.
 So Bhadda was taken to Magadha and the young couple were married. However, in
accordance with their ascetic yearning, both agreed to maintain a life of celibacy. To give
expression to their resolve, they would lay a garland of flowers between them before they went
to bed, determined not to yield to sensual desire.

This young wealthy couple lived thus happily and in comfort for many years. As long as Pipphali's
parents lived, they did not even have to look after the estate's farms. But when his parents died, they

took charge of the large property.

One day, however, when Pipphali Kassapa was inspecting the fields, it happened that he
saw, as if with new eyes, what he had seen so often before. He observed that when his people slowed,
many birds gathered and eagerly picked the worms from the furrows. This sight, so common to a
farmer, now startled him. It now struck him forcefully that what brought him his wealth, the produce of
his fields, was bound up with the suffering of other living beings. His livelihood was purchased
with the death of so many worms and other little creatures living in the soil. Thinking about this, he
asked one of his labourers: "Who will have to bear the consequences of such an action?" – "You
yourself, sir," was the answer.

Shaken by that insight into kammic retribution, he went home and reflected: "If I have to carry
along the burden of guilt for that killing, what use is all that wealth to me? It will be better if I give it all

to Bhadda and go forth into the ascetic's life.”

 But at home, at about the same time, his wife had a simula experience. She too saw
afresh with a deeper understanding Who she had very often seen before. Sesamum seeds had
been spice out in the open to dry, and crows and other birds ate the insects that had been
attracted by the seeds. When Bhadda asked her servants who it was that had to account
morally for the violent death of so many creatures, she was told that the kammic responsibility
was hers. Then she thought: “If even by that much I commit a wrong, I won't be able to lift my head
above the ocean of rebirths, even in a thousand lives. As soon as Pipphali returns, I shall hand

over everything to him and leave to take up the ascetic life.

When both found themselves of one accord, they had pale yellow cloth and clay bowls brought
for them from the bazaar, and then shaved each other's head. They thus became like ascetic wanderers,
and they made the aspiration: "Those who are Arahats in the world, to them we dedicate our going forth!"
Slinging their almsbowls over their shoulders, they left the estate's manor, unnoticed by the house

servants. But when they reached the next village, which belonged to the estate, the labourers and their
families saw them. Crying and lamenting, they fell to the feet of the two ascetics and exclaimed:
"Oh, dear and noble ones! Why do you want to make us helpless orphans?" – "It is because we
have seen the three worlds to be like a house afire, therefore we go forth into the homeless
life." To those who were serfs, Pipphali Kassapa granted their freedom, and he and Bhadda
continued on their road leaving the villagers behind still weeping.
 When walking on, Kassapa went ahead while Bhadda followed behind him. Considering
this, Kassapa thought: “Now, this Bhadda Kapilani follows me close behind, and she is a woman
of great beauty. Some people-could easily think, ‘Though they are ascetics, they still cannot live
without each other! It is unseemly what they are doing. If they spoil their minds by such wrong
thoughts or even spread false rumours, they will cause harm to themselves." So he thought it
better that they separate. When they reached a crossroads Kassapa said: "Bhadda, you take
one of these roads, and I shall go the other way." She said: “It is true, for ascetics a woman is an
obstacle. People might think and speak badly about us. So please go your own way, and we
shall now part." She then respectfully circumambulated him thrice, saluted him at his feet, and
with folded hands she spoke: "Our close companionship and friendship that had lasted for an
unfathomable past comes to an end today. Please take the path to the right and I shall take the

Kassapa's Relationship to the Buddha

The earlier account has already shown that there was a deep inner relationship between
Kassapa and the Buddha. This relationship had its root in their past lives. According to the
Jataka stories, Kassapa was connected with the Bodhisatta in nineteen existences, frequently
through a close family bond. No less than six times Kassapa had been the Bodhisatta's father (J.
155, 432, 509, 513, 524, 540), twice he was his brother. 522), and often his friend or teacher. As
it was thus not their first meeting, we can understand why such an immediate and strong
devotion and wholehearted dedication towards the Buddha arose in Kassapa's heart at the first
sight of the Master.
From Kassapa's final life, many conversations are reported between the Buddha and this great
disciple. It happened on three occasions that the Master spoke to him: “Exhort the monks,
Kassapa. Give them a discourse on the Dhamma, Kassapa. Either I, Kassapa, should exhort the
monks, or you. Either I or you should give them a discourse on the Dhamma". These words
imply a high recognition of Kassapa's ability, because not every arahant has the capacity to
expound the Teaching well and effectively.

The commentary raises here the question why it was Kas who was placed by the Buddha on an
equal footing in this re and not Sariputta and Maha Moggallana. The Buddha did so the
commentary, because he knew that Sariputta and u Moggallana would not survive him, but
Kassapa would. It conta also be that both Sariputta and Maha Moggallana were no lonet alive at
that time.

Though the Buddha had highly praised Kassapa's ability and an exponent of the Dhamma, there were
three occasions when Kassapa hesitated to instruct the monks after being asked by the Buddha to do so.
He did not refuse because he wanted to avoid the effort and distraction of teaching, but because he
found that those particular young monks were unresponsive to his admonitions.

In the first of the three instances, Kassapa said that it had now become difficult to
speak to some of the monks; they were not amenable to advice, were intractable, and did not
accept admonitions with respect. He had also heard that two monks boasted of their skill in
preaching, saying: "Come, let us see who will preach more profusely, more beautifully, and at
greater length!" When the Buddha was informed about this by Kassapa, he had these monks
summoned and brought them back to reason, making them give up their immature conceit (S.
16:6). Hence we can see that Kassapa's negative report turned out to be of benefit to those

monks. It was not done just for criticizing others.

On the second occasion, too, Kassapa did not wish to instruct monks who were not amenable to
admonishment, who lacked faith in the good, who lacked shame and fear of wrong-doing, who
lacked energy and understanding as to the good.

This was a statement in general about a certain section of the monks, without reference of
individuals. Of these monks Kassapa said further that, in their state of decline, they are like the
waning moon that daily loses in beauty (confidence), in roundness (shame); in splendour (fear of

wrong-doing), in height (energy), and " width (wisdom).

Also on a third occasion the Buddha asked Kassapa to inst. the monks, and Kassapa expressed
his reluctance for the same acon as before. It seems that this time, too, the Buddha did not
Kassapa to change his mind and admonish the monks, but unohimself spoke of the reasons for
their conduct:

Formerly, Kassapa, there were elders of the Order who were carest-dwellers,-living on
almsfood, wearing rag-robes, using only threefold set of robes, having few wants and being
contented, living secluded and aloof from society, energetic, and they praised and encouraged
such a way of life. When such elders or younger Whikkhus visited a monastery, they were gladly
welcomed and honoured as being dedicated to the practice of the Dhamma. Then those who
thus welcomed and honoured those noble monks would also strive to emulate them in their
ways of life, and this would be of great benefit to them for a long time.
 "But nowadays, Kassapa, those who are honoured when visiting a monastery are not
monks of austere and earnest life, but those who are well known and popular and are amply
provided with the requisites of a monk. These are made welcome and honoured, and their
hosts try to emulate them, which will bring them harm for a long time. Hence one will be right
in saying that such monks are harmed and overpowered by what does harm to a monk's life.” –
Paraphrased from S.16:8 On another occasion, Kassapa asked the Buddha: "What is the reason
that formerly there were fewer rules, but more monks were established in the knowledge of
Arahatship, while now there are more rules, but fewer monks are established in the knowledge
of Arahatship?" The Buddha replied:

"So it happens, Kassapa, when beings deteriorate and the true Dhamma vanishes: then
there are more rules and fewer Arahats. There will be, however, no vanishing of the true
Dhamma until a sham Dhamma arises in the world. But when a sham Dhamma arises in the
world, there will be more rules and fewer Arahats.

"But, Kassapa, it is not a cataclysm of the four elements – earth, water, fire and air – that
makes the Dhamma disappear. the reason for its disappearance similar to the overloading a.
ship that causes it to sink. It is rather the presence of five mental attitudes that causes the
obscuration and disappearance of the Dhamma.

It deserves to be noted that, according to this text, the and female lay followers are also
preservers of the Dhamma may conclude from this that even when the Dhamma hac to oblivion
among the monks, it will still remain alive when honored and practiced by the laity.
 Other discourses in the Kassapa Samyutta deal chiefly with Maha Kassapa's austere way
of life, which was highly praised and commanded by the Buddha. But on one occasion the
Buddhi reminded Kassapa that he had now grown old, and that he must find his coarse, worn-
out rag-robes irksome to use. Therefore the Buddha suggested he should now wear robes
offered by householders, accept also their invitations for alms offerings, and live near him. But
Kassapa replied: "For along time I have been a forest-dweller, going the alms round, and
wearing rag-robes; and such a life I have commanded to others. I have had few wants, lived
contented, secluded, applying strenuous energy; and that too I have commanded to others."

The Buddha asked: “But for what reason do you live so?" Kassapa replied that he had
two reasons: his own well being here and now,' and his compassion for later generations which,
when hearing about such a life, would emulate it. Then the Buddha said: "Well spoken,
Kassapa, well spoken! You have lived for the happiness of many, out of compassion for the
world, for the benefit and welfare of gods and men. You may then keep to your coarse rag-
robes, go out for alms, and live in the forest".

"This our Kassapa," said the Buddha, "is satisfied with whatever robes, almsfood,
lodging, and medicine he obtains. For the sake of these he will not do anything that is
unbefitting a monk. If he does not obtain any of these requisites, he is perturbed; and when he
obtains them, he makes use of without clinging or infatuation, not committing any fault, of
(possible) dangers and knowing them as an escape (fron affliction). By the example of Kassapa,
or by one who equal I will exhort you, monks. Thus admonished, you should I in the same way".

The Buddha also mentioned that Kassapa was likewise exemplary in his relation to
the laity. When going among the families on his almsround or on invitation, he did not think
wishfully that people may give amply and give things of quality that they may give quickly and
respectfully. He had no such thoughts, but remained detached like the moon that sheds its mild
light from a distance.
 "When Kassapa goes among families, his mind is not attached, not caught up, not
fettered. He rather thinks: 'Let those who want gain acquire gain! Let those who want merit do
merit!' He is pleased and glad at the gains of others, just as he is pleased and glad at his own
gains. Such a monk is fit to go among families.

"When he preaches the doctrine, he will not do so for the sake of personal
recognition and praise, but for letting them know the Teaching of the Exalted One, so that
those who hear it may accept it and practice accordingly. He will preach because of the
excellence of the Teaching and out of compassion and sympathy." - Paraphrased from S.16:3,4.
But the strongest recognition of Maha Kassapa's achievement, the highest praise
given him by the Buddha, may be found in a sutta where it is said that Maha Kassapa could
attain at will, just like the Buddha himself, the four fine-material and the four immaterial
meditative absorptions, the cessation of perception and feeling, and could also attain the six
supernormal knowledge’s (Albania), which include the supernormal powers and culminate in
the attainment of Nibbana (S.16:9). Here his powerful meditative achievements, equaling those
of the Buddha, appear as a characteristic trait of Maha Kassapa's mind. It was because of that
deep meditative calm that he could adapt himself, unperturbed, to all external situations and
live as one of few wants, materially and socially.

In his verses preserved in the "Verses of the Elders" (Theragatha) Maha Kassapa
praises again and again the peace of the Johne's (meditative absorptions). He was one who
went from abundance to abundance. In his lay life he had lived in the abundance of wealth and
harmony. As a monk he dwelt in the abundance of jhanic experience, furthered by his former
life in the Brahma world. While in some of the texts he appears to be very severe, this should
not lead us to believe that he was harsh by nature.
When he occasionally rebuked others in stem words, he for pedagogical reasons in order to
help them. This we especially when we deal with his relationship to Ananda

Encounters with Deities

Two meetings of Maha Kassapa with deities of lower orh order have been recorded. They
are related here becauca illustrate his independence of spirit and his determination to to his
austere way of living without accepting privileges wherever they were offered.

There was a young female deity, called Laja, who remembe that she had obtained her
present celestial happiness becauen her previous human existence as a poor woman, she had
offer parched rice to the Elder Maha Kassapa with a believing henna uttering the aspiration:
"May I be a partaker of the truth you had seen!" On her way home, while reflecting on her
offering, she was bitten by a snake and died, and was immediately reborn in the Heaven of the
Thirty-three gods, in the midst of great splendour

This the deity, remembered, and in her gratitude she wanted now to serve the great Elder.
Descending to earth, she swept the Elder's cell and filled the water vessels. After she had done
that for three days, the Elder saw her radiant figure in his cell, and after questioning her, asked
her to leave as he did not wish that monks of the future, knowing of it, should disapprove of
him. His entreaties were of no avail; the deity rose into the air, filled with great sadness. The
Buddha, aware of what had happened, appeared to the deity and consoled her by speaking of
the worth of meritorious deeds and their great reward. But he also said that it had been
Kassapa's duty to practice restraint.
In the other story it is told that Maha Kassapa, while living at the Pipphali Cave, had entered a
period of seven days' uninterrupted meditation, spending the time in unbroken meditative
posture. At the end of that period, after arising from that meditation, he went to Rajagaha on
alms round. At that time there arose in five hundred female deities of Sakka's celestial realm
the keen desire to offer alms food to the venerable Maha Kassapa. With the food prepared,
they approached the Elder, asking for his favour by accepting their offering. But he aske them
to leave as he wanted to bestow his favour on the poor that they could benefit from their
meritorious deed.

After the Buddha's Parinibbana

What remains to be said about Maha Kassapa's relation to Ananda is closely connected with his
leading role in the Sangha after the passing away of the Buddha. At the demise of the Buddha,
only two of the five most prominent disciples were present, the brothers Ananda and
Anuruddha. Sariputta and Maha Moggallana had preceded the Master in death and Maha
Kassapa, with a large company of monks, was just then wandering on the highroad from Pava to
Kusinara. During that walk he happened to step aside from the road and sat down under a tree
to rest. Just then a naked ascetic passed that way. The ascetic had with him a Mandarava (coral
tree) flower, which is said to grow only in a celestial world. When Maha Kassapa saw this, he
knew that something unusual

Among the monks who heard that message, only those who Arahats like Maha Kassapa could
rernain composed and calm: but the others who were still unliberated from the passions
Iamented and wept: "Too soon has the Blessed One passed into Nihbana! Too soon has the Eye
of the World vanished from our sight!"
But there was one monk, Subhadda by name, who had ordained in his old age. He addressed
the other monks and said: "Enough, friends! Do not grieve, do not lament! We are well rid of
that Great Ascetic. We have been troubled by his telling us: 'This is befitting, that is not
befitting.' Now we can do what we like, and we won't have to do what we do not like."

It is not recorded that at that time the venerable Maha Kassapa gave a reply to those
callous words. He may not have wished just then to strike a discordant note by censuring the
monk or having him disrobed as he deserved. Hence he remained silent. But, as we shall see
later, Maha Kassapa quoted that incident when he spoke of the need for summoning a council.
Now, however, he admonished his group of monks not to lament, but to remember that
impermanence is the nature of all conditioned things. He then continued his journey to
Kusinara, together with his monks.

Until then it had not been possible to set the funeral pyre alight as the deities present
wanted to wait until the venerable Maha Kassapa came and paid his last homage to the
remains of the Master. When the venerable Maha Kassapa arrived at the place of cremation, he
walked twice around the pyre, reverently, with clasped hands, and then, with bowed head paid
his homage at the feet of the Tathagata. When his group of monks had done likewise, the pyre,
it is said, burst into flames by itself.
 Hardly had the bodily remains of the Tathagata been cremated when there arose a
conflict about the distribution of the relics among the lay folk assembled and those who had
sent messenger’s later.But the venerable Maha Kassapa remained aloof in that quarrel, as did
the other monks like Anuruddha and Ananda. It was a respected brahman, Dona by name, who
finally divided the relics into eight portions and distributed them among the eight claimants. He
himself took the vessel in which the relics had been collected.

The venerable Maha Kassapa himself brought to King Ajatasattu of Magadha his share of the
relics. Having done so ho turned his thoughts to the preservatior of the Master's spiritual
heritage, the Teaching (Dhamma) and the Discipline (Vinaya),

The necessity to do so was demonstrated to him by Subhadda's challenge of the monastic

discipline, and his advocacy of moral laxity, which Maha Kassapa took as a warning. If that
attitude were to spread, it would lead to the decline and ruin of both the Sangha and the
Teaching. To prevent this at the very start, Maha Kassapa proposed holding a council by which
the Dhamma and Vinaya could be reliably established and secured. With that suggestion, he
turned to the monks gathered at Rajagaha. The monks agreed and at their request Maha
Kassapa selected five hundred members, all but one of whom were Arahats. Ananda, however,
at that time had not yet succeeded in reaching that final attainment, but as he excelled in
remembering a large number of the Buddha's discourses, he too was admitted to complete the
five hundred members of the First Council. All other monks were to leave Rajagaha for the
duration of the council.
 As the first item of the council's proceedings, the texts of the monastic discipline were
recited by the venerable Upali, who was a Vinaya expert. The second item was the codification
of the Teaching laid down in the discourses. Here it was Ananda who, on being questioned by
the venerable Maha Kassapa, recited all those texts which were later compiled in the Five
Collections (Nikaya) of the Sutta Pitaka. It was an outstanding feat of memory on his part.

Finally, some special matters concerning the Sangha were discussed. Among them, the
venerable Ananda mentioned that the Buddha, shortly before his death, had permitted the
abolishment of minor rules. When Ananda was asked whether he had inquired from the
Buddha what these minor rules were, he had to admit that he had neglected to do so.

Now various opinions about this matter were expressed in the assembly. As there was
no consensus, the venerable Maha Kassapa asked the assembly to arbitrarily, the lay fall to
consider that if they were to abolish rules lay followers and the public in general no in a hurry
to relax discipline so soon after th. Hence Maha Kassapa suggested that the rules eserved intact
without exception. And so it was decided reproach them to the Master's death. Hence should
be preserved inta (Culavagga, XI).
After the holding of th which the venerable M and he was seen as the de fac would have
contributed to living disciples.

Later on, the venerable Maha the holding of the First Council, the high regard in venerable
Maha Kassapa was held grew still greater as the de facto head of the Sangha. His seniority
ributed to this, as he was then one of the oldest bowl to An Dhamma. Tudor as the worth after
him,.
on the venerable Maha Kassapa handed over the is almsbowl to Ananda, as a symbol of
continuing the
of the Dhamma. Thus Maha Kassapa, who had been generally recognized in the Order as the
worthiest in succession, chose on his part Ananda as being the worthiest after him.

There is no report in the Pail literature about the time and circumstances of his death.
Second Buddhist Council
The Second Buddhist council took place in Vesali, about one hundred years after the Buddha's
Parinibbana, in order to settle a serious dispute on Vinaya. The orthodox monks were able to
convince the monks whose behavior was under question.

Accounts of the dispute are preserved in the Vinaya texts of several of the early Buddhist
schools. Virtually all scholars agree that this second council was a historical event.

Sometime after the Second Council, schisms occurred within monastic Sangha, which resulted
in the formation of several horoups such as Sthaviravada, Mahasanghika and Sarvastivada.

The dispute arose over the 'Ten Points.' This is a reference to claims of some monks breaking
ten rules, some of which were considered major. The specific ten points were:

1. Storing salt in a horn.

2. Eating after midday.
3. Eating once and then going again to a village for alms.
4. Holding the Uposatha Ceremony with monks dwelling in the same locality.
5. Carrying out official acts when the assembly was incomplete.
6. Following a certain practice because it was done by one's tutor or teacher.
7. Eating sour milk after one had his midday meal.
8. Consuming strong drink before it had been fermented.
9. Using a rug which was not the proper size.
10. Using gold and silver.
 The key issue was the use of 'gold and silver', which is an Indic idiom that includes any kind
of money. The monks of Vesali had taken to wandering for alms with the specific goal of
collecting money, to which the visiting monk Yasa objected. Some of the other points are also
important, for example point 6, which would allow monks to not follow the Vinaya on any point
which their teacher did not follow or practice. This behaviour was

noted, became an issue and caused a major controversy. The monastic Sangha is
structured so that all actions and decisions must be unanimously agreed upon through
consensus. Since the monks accused of breaking these ten rules refused to be reprimanded or
acknowledge fault, the Sangha was unable to resolve this dispute in any other way than by
convening the Second Buddhist Council.

Some of the Ten Points were against minor rules. Before the Buddha's Parinibbana he told
Ven. Ananda that the community may (unanimously) relinquish the minor rules of the Vinaya
but at the First Buddhist Council there was uncertainty about rules he was referring to and it
was unanimously decided the Vinaya as it was during the Buddha's lifetime. However 100 years
later some monks felt that certain rules could be relaxed.

The Second Buddhist Council made the unanimous decision not to relax any of the rules, and
censured the behavior of the monks who were accused of violating the ten points..
Third Buddhist Council
The Third Buddhist council was convened in about 250 BCE at Asokarama in Patiliputta,
supposedly under the patronad Emperor Asoka. The reason for convening the Third Buddhi
Council is reported to have been to rid the Sangha of corruptio and bogus monks who held
heretical views. It was presided by the Elder Moggaliputta Tissa and one thousand mo
participated in the Council. However, the council is unrecognized and unknown to all Buddhist
sources outside of the Therausta school, and its importance to these other schools is therefo
debatable. Tradition has it that Asoka had won his throne throu shedding the blood of all his
father's son's except his own brother Tissa Kumara, who eventually got ordained and achieved
Arahantship.

Historical Background
The Theravadin account of the background to the Third Council is as follows: Emperor Asoka
was crowned in the two hundred and eighteenth year after the Buddha's Mahaparinibbana. At
first he paid only token homage to the Dhamma and the Sangha and also supported members
of other religious sects as his father had done before him. However, all this changed when he
met the pious novice-monk Nigrodha who preached him the Appamada vagga. Thereafter he
ceased supporting other religious groups and his interest in and devotion to the Dhamma
deepened. He used his enormous wealth to build, it is said, eighty-four thousand pagodas and
viharas and to lavishly support the bhikkhus with the four requisites. His son Mahinda and his
daughter Sanghamitta were ordained and admitted to the Sanghą.
Eventually, his generosity was to cause serious problems within the Sangha. In time the
order was infiltrated by many unworthy men, holding heretical views and who were attracted
to the order because of the Emperor's generous support and costly offerings of food, clothing,
shelter and medicine. Large numbers of faithless, greedy men espousing wrong views tried to
join the order but were deemed unfit for ordination.
 Despite this they seized the chance to exploit the Emperor's generosity for their own ends
and donned robes and joined the order without having been ordained properly. Consequently,
respect for the Sangha diminished. When this came to light some of the genuine monks refused
to hold the prescribed purification or Uposatha ceremony in the company of the corrupt,
heretical monks.
When the Emperor heard about this he sought to rectify the situation and dispatched one
of his ministers to the monks with the command that they perform the ceremony. However,
the Emperor had given the minister no specific orders as to what means were to be used to
carry out his command. The monks refused to obey and hold the ceremony in the company of
their false and 'thieving companions.

In desperation the angry minister advanced down the line of seated monks and drawing his
sword, beheaded all of them one after the other until he came to the King's brother, Tissa who
had been ordained. The horrified minister stopped the slaughter and fled the hall and reported
back to the Emperor. Asoka was deeply grieved and upset by what had happened and blamed
himself for the killings. He sought Thera Moggaliputta Tissa's counsel. He proposed that the
heretical monks be expelled from the order and a third Council be convened immediately.

Council
So it was that in the seventeenth year of the Emperor's reign the Third Council was called.
Thera Moggaliputta Tissa headed the proceedings and chose one thousand monks from the
sixty thousand participants for the traditional recitation of the Dhamma and the Vinaya, which
went on for nine months. The Emperor, himself questioned monks from a number of
monasteries about the teachings of the Buddha. Those who held wrong views were exposed
and expelled from the Sangha immediately. In this way the Bhikkhu Sangha was purged of
heretics and bogus bhikkhus.
 According to the Pail account, the Elder Moggaliputta Tie in order to refute a number of
heresies and ensure the Dham was kept pure, compiled a book during the council called the
Kathavatthu. This book consists of twenty-three chapters, and in a collection of discussions on
the points of controversy. It give refutations of the 'heretical views held by various Buddhist
secto on matters philosophical. The Kathavatthu is the fifth of the sour books of the
Abhidhamma Pitaka. However, the historicity of this has been questioned, as the account
preserved in the San Tian Li Pi Po Sho, although otherwise almost identical, does not mention
the Kathavatthu. Moggaliputtatissa told Ashoka that the doctrina taught by the Buddha was the
Vibhajjavada, the Doctrine of Analysis. This term is used in various senses, and it is not clear
exactly what it meant in this context. Traditionally, however, the Sri Lankan Theravadins and
other mainland schools of Early Buddhism identified themselves as Vibhajjavada.

Results of Missions
The Dhamma missions to Sri Lanka and Kashmir and Gandhara were very successful, leading to
a long-term presence and dominance of Buddhism in those areas.

It is not clear exacly how influential the interactions to Egypt and Greece may have
been, but some authors have commented that some level of syncretism between Hellenist
thought and Buddhism may have started in Hellenic lands at that time. They have pointed to
the presence of Buddhist communities in the Hellenistic world around that period, in particular
in Alexandria (mentioned by Clement of Alexandria), and to the pre-Christian monastic order of
the Therapeutae (possibly a deformation of the Pail word "Theravada"), who may have "almost
entirely drawn (its) inspiration from the teaching and practices of Buddhist asceticism" (Robert
Linssen).
 Possibly Buddhist gravestones from the Ptolemaic period have also been found in
Alexandria, decorated with what may be depictions of the Dharma wheel (Tarn, “The Greeks in
Bactria and India"). Commenting on the presence of Buddhists in Alexandria, some scholars
have even pointed out that “It was later in this very place that some of the most active centres
of Christianity were established" (Robert Linssen "Zen living"). In the 2nd century CE, the
Christian theologian Clement of Alexandria recognized Bactrian Buddhists (Sramanas) and
Indian Gymnosophists for their influence on Greek thought:

"Thus philosophy, a thing of the highest utility, flourished in antiquity among the
barbarians, shedding its light over the nations. And afterwards it came to Greece. First in its
ranks were the prophets of the Egyptians; and the Chaldeans among the Assyrians; and the
Druids among the Gauls; and the Sramanas among the Bactrians; and the philosophers of the
Celts; and the Magi of the Persians, who foretold the Saviour's birth, and came into the land of
Judaea guided by a star. The Indian gymnosophists are also in the number, and the other
barbarian philosophers. And of these there are two classes, some of them called Sramanas, and
others Brahmins." Clement of Alexandria.

Moggaliputta-Tissa
| Moggaliputta- Tissa (ca.327 BC-247 BC), (born in Pataliputra, Magadha (now Patna, India)
was a Buddhist monk and scholar who lived in the 3rd century BC. David Kalupahana sees him
as a predecessor of Nagarjuna in being a champion of the middle way and a reviver of the
original philosophical ideals of the Buddha.
He was the spiritual teacher of the Mauryan Emperor Ashoka, and his son Mahinda, who
brought Buddhism to Sri Lanka. Moggaliputta-Tissa also presided over the Third Buddhist
Council. According to the Mahavamsa, he had consented himself to be reincarnated as a human
in order to chair the council, on the request of the arahants who has presided over the second.
 He was the son of Mogalli of Pataliputra, as a Hindu in the brahmin caste as Tissa.
According to the Mahavamsa, Tissa, who was thoroughly proficient in the Vedas, at a young age
was sought after by the Buddhist monks Siggava and Candavajji for conversion, as they went on
their daily alms round. At the age of seven, Tissa was angered when Siggava, a Buddhist monk,
occupied his seat in his house and berated him. Siggava responded by asking Tissa a question
about the Cittayamaka which Tissa was not able to answer, and he expressed a desire to learn
the dharma, converting to Buddhism. After obtaining the consent of his parents, he joined the
Sangha as Siggava's disciple, who taught him the Vinaya and Candavajji the Abhidhamma
Pitakas. He later attained arahantship and became an acknowledged leader of the monks at
Pataliputra. He became known as Moggaliputta-Tissa.
.
At a festival for the dedication of the Asokarama and th viharas built by Ashoka, Moggaliputta-
Tissa, in answer to a que informed Ashoka that one becomes a kinsman of the RT religion only
by letting one's son or daughter enter the S. Upon this suggestion, Ashoka had both his son
Mahind daughter Sanghamitta ordained.

Moggaliputta acted as Mahinda's teacher until Mahinda. sent to propagate Buddhism in

Sri Lanka. Later, due to the ono gains which accrued to the Sangha through Ashoka's patrona
Buddhism, he perceived that the Order had become corrupt committed the monks to the
leadership of Mahinda, and lived in self-imposed solitary retreat for seven years on the Ahogan,
pabbata. Ashoka recalled him to Pataliputra after some monks had been murdered by royal
officials. After some initial reluctance ha traveled by boat to Pataliputra, and was met at the
landing place by Ashoka. Ashoka had a dream on the previous night which roval soothsayers
interpreted to mean that an eminent ascetic would touch him on the right hand. As the
Moggaliputta touched Ashoka's hand the royal guards were about to carry out an
instantaneous death penalty. Ashoka restrained his guards and Moggaliputta took his hand as a
sign that he accepted him as a disciple.
 On the advice of Moggaliputta, Ashoka convened the Third Buddhist Council in Pataliputra, in
the Asokarama, which was attended by some 1,000 monks in 253 BC. In his presence, Ashoka
questioned the assembled monks on their views of various doctrines, and those who held views
which were deemed to be contrary to Buddhism were disrobed. He compiled the Kathavatthu,
in refutation of those views, and it was in this council that this text was approved and added to
the Abhidhamma. Moggaliputta later made arrangements arising from the council to send
monks outside of the Mauryan Empire to propagate Buddhism, and arranged for a Bodhi tree
sapling to be sent to Sri Lanka.

He died at the age of eighty in the twenty-sixth year of Ashoka's reign and his relics were
enshrined in a stupa in Sanchi along with nine other arahants.

Fourth Buddhist Council

Fourth Buddhist Council is the name of two separate Buddhi council meetings. The first one
was held in the First Century in Sri Lanka. In this fourth Buddhist council the Theravadin Pail
Canon was for the first time committed to writing, on palm leaves. The second one was held by
the Sarvastivada school, in Kashmir around the First Century AD.
Fourth Buddhist Council in Sri Lanka
The 1st Fourth Buddhist Council (Theravada tradition) was held in response to a year in which
the harvests in Sri Lanka were particularly poor, and many monks subsequently died of
starvation. Because the Pail Canon was in that time solely remembered by heart, the surviving
monks recognized the danger of not writing the teachings of the Tipitaka down, so that even if
some of the monks (whose duty it was to study and remember parts of the Tipitaka for later
generations) died, the teachings would not be lost. This Fourth Buddhist Council took three
years. The Fourth Buddhist Council was held in Tambapanni (Sri Lanka) under the patronage of
King Vattagamani. The main reason for its convening was the realization that it was now not
possible for the majority of monks to retain the entire Tipitaka in their memories as had been
the case formerly for the Venerable Mahinda and those who followed him soon after.
Therefore, as the art of writing had, by this time developed substantially it was thought
expedient and necessary to have the entire body of the Buddha's teaching written down.

King Vattagamani supported the monk's idea and a council was held specifically to
commit the entire Tipitaka to writing, so that the genuine Dhamma might be lastingly
preserved. To this purpose, the Venerable Maharakkhita and five hundred monks recited the
words of the Buddha and then wrote them down on palm leaves. This remarkable project took
place in a cave called, the Aloka lena, situated in the cleft of an ancient landslip near what is
now Matale. Thus the aim of the Council was achieved and the preservation in writing of the
authentic Dhamma was ensured. In the Eighteenth Century, King Vijayarajasiha had images of
the Buddha created in this cave.

After the Council, palm leaves books appeared, and were taken to other countries, such
as Burma, Thailand, Cambodia and Laos. The Tipitaka and its commentaries were originally
brought to Sri Lanka by the missionary monk Mahinda of the Third Buddhist Council.
Fourth Buddhist Council in Kashmir
The 2nd Fourth Buddhist Council (Sarvastivada tradition said to have been convened by the
Kushan emperor Kanic perhaps around 100 CE at Jalandhar or in Kashmir. The Four Council of
Kashmir is not recognized as authoritative in Theravada reports of this council can be found
scriptures which were keni in the Mahayana tradition. The Mahayana tradition based som of its
scriptures on (refutations of) the Sarvastivadin Abhidharma texts, which were systematized at
this council.

It is said that for the Fourth Council of Kashmir, Kanishka gathered 500 monks headed by
Vasumitra, partly, it seems to compile extensive commentaries on the (Sarvastivadin
Abhidharma, although it is possible that some editorial work was carried out upon the existing
canon itself. The main fruit of this Council was the vast commentary known as the Maha-
Vibhasha ("Great Exegesis"), an extensive compendium and reference work on a portion of the
Sarvastivadin Abhidharma.

Scholars believe that it was also around this time that a significant change was made in
the language of the Sarvastivadin canon, by converting an earlier Prakrit version into Sanskrit.
Although this change was probably effected without significant loss of integrity to the canon,
this event was of particular significance since Sanskrit was the official holy language of
Brahmanism in India, and was also being used by other thinkers (regardless of their specific
religious or philosophical allegiance), thus enabling a far wider audience to gain access to
Buddhist ideas and practices. For this reason, all major (Sarvastivad and Mahayana) Buddhist
scholars in India thereafter wrote their commentaries and treatises in Sanskrit. Theravada
however never switched to Sanskrit; the language of the Theravadin scriptures (Pail) came to be
regarded as the natural language, the root language of all beings.
 SPLIT OF BUDDHISM

HINAYANA AND MAHAYANA

About a century after Buddha's Mahāparinibbana, dissension arose among the monks regarding
his actual words and their interpreta tion. This controversy led to the origin and growth of more
than eighteen schools of thought, all claiming to have preserved Buddha's teachings. They took
up the cause of Buddhism with great zeal and endeavoured hard to popularise it in the territo
ries in and outside India. E.Conze observes, "The first five centuries of Buddhist history saw the
development of a number of schools, or sects, which are traditionally counted as eighteen. The
historical traditions about them are uncertain, contradicto ry and confused". Andre Bareau has,
however, discussed chrono logically the origin of these different schools. Lamotte has also dealt
with the geographical distribution of the different schools on the basis of the inscriptions.

The first dissension was created by the monks of Vaisali through their breach of the rules of
discipline as laid down in the Vinayapitaka. The Cullavagga and the Ceylonese chronicles record
that the Second Buddhist Council was held at Vaisali just a century after the passing away of
Buddha to examine the validity of the ten practices (dasa vatthuni)* indulged in by the Vajjian
monks. The works of Vasumitra, Bhavya and Vinitadeva, extant in Tibetan and Chinese
translations provide us with a quite differ ent account. According to them the Council is said to
have been convened, because of the differences of opinion among the monks in regard to the
five dogmas propounded by Mahadeva a man of great learning and wisdom".
Traditions differ in regard to the cause of convening of the Second Council. But all the accounts
record unanimously that a schism occurred about a century after the Mahăparinib bana of
Buddha, due to the efforts of a few monks for a relaxation of the vigour of conduct current at
the time; the orthodox monks were not ready to allow that. The orthodox points of view
prevailed and the monks opposed to them were expelled from the Sangha. They were not,
however, disappointed. They gained strength gradually and convened shortly another Council
in which ten thousand monks participated. In the history of Buddhism it is known as
Mahăsangiti (Great Council). The monks who joined the Council later on were called the
Mahasanghikas, while the ortho dox monks were distinguished as the Theravadins. Thus
occurred the first schism which divided the early Buddhist Sangha into two primitive schools -
the Theravada and the Mahasanghika. Undoubt edly this Council marked the evolution of new
schools in Indian Buddhism.

It would be quite pertinent in this context to point out that this schism was followed by a series
of schisms, and in course of time several sub-sects branched off from these two sects. The
Theravada was split up into ten sub-sects and the Mahāsanghika into seven. These appeard one
after another in clrse succession within three or four hundred years after Buddha's
Mahäparinirvāna. But these different sects could not maintain their individual existences for
long. Most of them either disappeared or merged with other sects shortly after their origin,
only four schools survived. The four schools that could outline and expand their own field of
influence were the Vaibhasika, Sautràntika, Madhyamika and Yogācāra. In course of time these
four sc tools, however, coalesced together gradually and their philosophical views were
formulated into two schools - Hinayana and Mahayāna.
Buddhism today has two main sects well-known as Hinayāna and Mahāyāna. The former
prevails in Ceylon (SriLanka), Burma (Myanmar), Thailand (Siam), Cambodia and other
countries, the latter in Tibet, Nepal, China, Japan and others. The epithet Hinayāna has becn
given to thc Theravada Buddhism by the Mahāyān ists. The Theravādins never call themselves
Hinayanists. Asanga's Sutrālaṁkāra mentions the points of difference between the Hinayāna
and Mahāyana and indicates that it attempts to show the inferiority of the Hinayānists on
mental calibre and their unfit ness to comprehend the truth.

The Pali canon (Tipitaka) forms the basis of the Hinayana while Mahayana has no such three-
fold division of the canon. Of the numerous Mahayāna works, nine books’ so called Nine
Dharmas’, which are held in great reverence, are the most important works of the Mahayāna
school, as they trace the origin and development of Mahāyana as also point out its fundamental
teachings.

The ideal of Mahayana is Buddhahood while that of Hinayana is Arhatship. The Hinayanists
want their own Nibbāna first as they do not care for others, while the Mahayānists do not care
for their own Nibbana - they strive hard for the emancipation of all beings. Their principal
objective is to make beings attain nibbana in life. Mahayana has further inculcated the concept
of Bodhisattva which is its another ethical ideal. Bodhisattva means a being who is on the way
to Buddhahood (enlightenment) but has not yet obtained it. In order to remove the sufferings
of the world a Bodhisattva desires that he should stay as long as the sky and the world exist. He
further declares that let him alone experience all the wordly miseries and, let all the beings of
the world enjoy happiness owing to the meritorious deeds done by him as a Bodhisattvao.
With the development of Bodhicitta (thought of enlightenment) the practice of the six
paramitas, the fulfillment of which is com pulsory for the Bodhisattva is enjoined upon. As the
Bodhisattva practices the paramitas, his mind rises higher in path of spirit ual progress and
ultimately becomes a Buddha. The Hinayana also recognizes stages for the attainment of true
knowledge. But the two schools differ in their conception of the highest truth. According to the
Hinayana it is pudgalasunyata (non-existence of soul) while according to the Mahayana it is
both pudgala and dharmasunyatā/non-existence of soul as also of all things of the world.

Another distinguishing feature of Mahāyāna is its conception of Trikāya. Each Buddha has three
bodies: (i) Nirmānakaya,

(ii) Sambhogakäya and

(üi) Dharmakaya.

Nir-mānakāya is the human body of the Buddha. Sambhogakaya is the subtle body of the
Buddha. Dharmakaya is the body made pure by the practice of the Bodhipaksiya and other
dharmas that make a Buddha. It is not a body at all it is simply the 'void', sunyata. It can be
equated with tathatā, tathāgatagarbha and dharmadhātu.

According to the Hinayana the world is in a state of flux but is not unreal. But the Mahāyāna
maintains the flux and reality are two contradictory terms and therefore the world is the
creation of the mind. In his Vijnaptimatratasiddhi Vasubandhu has like wise pointedly shown
the advocates of Hinayāna labour under misconceptions, complete eradication of which is the
main object of those of the Mahāyāna.

Mahayana further lays emphasis on the practice of the four Brahmaviharas, viz, maitri
(friendliness), Karuna (compassion), muditā (sympathetic joy) and upeksa (equanimity).
Through their practice one attains purity of heart, and it is these Brahmavihāras which made
Buddhism also very popular.
Lastly, Mahayana is metaphysical and speculative while in Hinayāna there is no such ground for
speculation. Both the sects, however, agree in the fundamentals of Buddhism, viz, the Four
Noble Truths, the Noble Eightfold Path, the non-existence of the soul, the gradual stages of the
spiritual advancement and the doctrine of Karma. The two are closely related to each other,
hence the study of one entails the study of the other.

REFERENCES

1. Edward Conze, Buddhist Thought in India, pl 119.

2. BEFEO, 1956, PP. 16ff.

3. Historic du Buddhism Indien, p. 578

4.'They are:

(i) Singilonakappa - the practice of carrying salt in a horn, i.e. storing articles of food.

(ii) Drangulakappa - the practice of taking meals when the shadow is two fingers broad, i.e.
taking meals after midday.

(iii) Gamantarakappa - the practice of going to an adjacent village and taking meals for the
second time.
(iv) Avasakappa - the observance of the Uposatha ceremonies in various places in the same
parish (sima).

(v) Anumatikappa - doing deed and obstaining its sanction after wards.

(vi) Acinnkappa - the customary practices as precedent.

(vii) Amathitakappa - drinking of butter-milk after meals.

(viii) Jalogimpatum - drinking of today.

(ix) Adasakam nisidanam - use of a rug without a fringe.
(x) Jataruparajatam - acceptance of gold and silver.
5.
(i) An Arhat may commit a sin under unconscious temptation.
(ii) On may be an Arhat and not know of it.
(iii) An Arhat may have doubts on matters of doctrine.
(Iv) One cannot attain Arhatship without the aid of a teacher.
(v) The noble ways may begin by a shout, that is, one meditating seriously on religion may make
such an exclamation as 'How sad I How sad !' and by so doing attains progress towards
perfection - the path is attained by an exclamation of astonishment.

Akasasya sthitiryavad yavaca jagatah sthitih/

Tavanmama sthitirbhuyat jagadduhkhani nighnatah//

Yatkincit jagato dukkham tat sarvam mayi pacyatam/

Bodhisattvasubhaih sarvam jagat sukkhitam astu.//

How Buddhism Spread By Ashoka

Present State Odisha is the heart land of ancient and powerful kingdom known as Kalinga,
Utkala, Odra, Koshala and Kangoda. The people of Kalinga and other four kingdoms were
brave, peace loving and prosperous. Kapila Samhita, an ancient scripture, mentions that of
all the countries in world, India is the best and of all States, no States can match Utkala. In
the Mahabharata which dates back to 9th century BC, mentions have been made of Kalinga,
Odra and Utkala and the inhabitants were Odia. The flip side of the story is dominance of
Brahmanism in the society where Brahmins had been exploiting the masses by
misinterpreting the Vedic rituals. They were performing Yajna and indulging in cruel acts
like animal sacrifices, announcing that those acts would please gods and goddesses.

Two merchants Tapasu and Bhallika while on their trading trip had the good fortune of
meeting Tathagata in Uruvela forest, who was sitting under a tree. By then he had attended
enlightenment (Bodhi) and realized the eternal truth of salvation. The two traders offered
Tathagata some food which Tathagata accepted gladly. Tathagata revealed to these two
traders his new found four noble-truth- (a) that life is full of sorrows and sufferings, (b)
that, the suffering arises out of craving, (c) that, the suffering ends with the removal of
craving and (d) that, there is a way to the end of suffering. These two merchants of Kalinga
became the first lay disciples of Goutama Buddha in the world. Tathagata gave them a
handful of his hair and his over grown nail. They were initiated to Dhamma directly by
Mahakarunika Buddha himself. On the return to Kalinga, they spread the message of
Buddha among the masses.

Buddhism started spreading in the nook and corner of Odisha. It appealed to people
because there were no rituals, sacrifices, discrimination on the basis of caste and gender
and more specifically the Buddha’s teachings that there cannot be any violence to animals
or for that matter any living being.
Swami Vivekananda had said that Buddha is the spiritual voice of India. He further said,
that “the unique element of Buddhism was the social element. Buddhism was the first to
teach universal brotherhood of men. Buddha was the only Indian philosopher who did not
recognize caste. He was the greatest preacher of equality of man.” It has been said by some
that Buddha borrowed his religion from the Vedas, Upanishads and Kapilasutras which
would be like sayings that Darwin borrowed his philosophy from the Bible and that
Herbert Spenser got his philosophy from the treatises of mediaeval Theologician.

The eye catching beauty of this land and its rich resources had attracted the attention and
created jealousy of the neighbouring kingdom, Magadha. Kings and chieftains were ruling
the people of Kalinga. Emperor Asoka, the son of Bindusara, succeeded to the throne of
Maurya Empire in 273 BC. He declared war on Kalinga and invaded it with a mighty force in
the year 261 BC. No reasons have been stated in history for his attack of Kalinga. Prof Nabin
Kumar Sahu, a well known historian of the country, in his Odia book, Odishare Bouddha
Dharma, has stated that it is widely rumoured that there was a charming and most
beautiful lady Karubaki belonging to fisherman caste. She was married to the prince of
Kalinga. The praise of her beauty reached the ears of Asoka and he vowed to marry
Karubaki. This lady was endowed with all virtuous qualities of women and simultaneously
was expert in the art of war. It is said that after the war at her instance, Asoka embarrassed
Buddhism after which Karubaki married Emperor Asoka. Interestingly in an Asokan
inscription found in Allahabad it has been written that Asoka’s third queen was Karubaki.
Her son was Tibar who was a devout Buddhist. The story of Karubaki may be the
immediate cause of the Kalinga war.
During the Kalingan war, the people of Kalinga offered a gallant defense against the
aggression. Yet the forces of Kalinga had to face defeat in spite of relentlessly fighting the
battle with mighty army of Asoka resulting in an unprecedented carnage in the history of
wars. The description of the Kalinga war is noticed in the Rock Edict XIII. But Asoka is silent
about who was the king of Kalinga at that time and with whom he fought the war. He is also
silent about the losses he suffered in terms of men and materials. The Kalinga war brought
about an intense feeling of remorse and repentance in the mind of Asoka. He was initiated
to Buddhism by an Odia Bhikshu Upagupta. Historian describes this as a great change and
the emperor became Dharmasoka from Chandasoka. Emperor Asoka vowed to spread the
message of Buddha throughout India and also in the foreign country. He took full advantage
of the ports existing in the sea shore and river mouths of Kalinga for dispatching Buddhist
monks from Kalinga to Ceylon and other countries to spread the message of Buddha.

Ven Dr K Sri Dhammananda Nayaka Thero, a great Buddhist scholar, states that during the
reign of Emperor Asoka in India, Buddhism was introduced in Sri lanka by Mahinda, the
son of Emperor Asoka. At that time, Sri lanka was under the rule of King Devanam
Piyatissa. There was no other well established religion in the Island to oppose Buddhism.
Hence the king and his subjects embarrassed the new faith whole heartedly. The culture
and the civilization were very much influenced by the Indian way of life. Sanghamitra,
daughter of Asoka, (wife of Prince Agnibrahma) sailed by ship from Tamralipti to Sri lanka.
She ordained the chief queen of Tissa and organized the order of nuns. She was
accompanied by eight Buddhist families of Kalinga who settled in Sri lanka and formed the
nucleus for the development of Theravada Buddhism there. The Odishan Buddhist served
as religious ambassador from India to Sri lanka and other South-Asian countries. Had
Asoka not conquered Kalinga, Buddhism could not have spread so rapidly not only in
different parts of India but in the different parts of the world. Illustrious historian, HG
Wells, in his book ‘Outline of History’ has vividly described the role of Asoka in spreading
Buddhism.
To conclude, Buddhism achieved the real glory with the active contribution of the people of
Kalinga. The Kalinga war was the turning point in the history of India as emperor Asoka
became a Buddhist only after the war. He became the pioneer for spreading Buddhism in
different parts of World.
 CHAPTER-IV

IMPACT OF BUDDHISM

Impact of Buddhism on Indian society

Buddhism gave the greatest jolt to the orthodox Brahamism.Buddhism exercised profound
influence in shaping the various aspects of Indian society. It developed a popular religion
without any complicated, elaborate and unintelligible rituals requiring necessarily a
priestly class. This was one of the reasons for its mass appeal. The ethical code of Buddhism
was also simpler based on charity, purity, self sacrifice, and truthfulness and control over
passions.

It laid great emphasis on love, equality and non violence. It became an article of faith for the
followers of the Buddhism. It laid emphasis on the fact that man himself is the architect of
his own destiny. It was devoid of any elaborate idea of God. Although Buddhism could
never dislodge Brahmanism from its high position, it certainly jolted it and inspired
institutional changes in Indian society.

Rejecting the caste system and its evils including rituals based on animal sacrifices,
conservation, fasting and pilgrimage, it preached total equality. Promotion of social
equality and social justice helped Buddhism to cross the frontiers of Indian sub-continent
and became a world religion. In the field of education Buddhism tried to make education
practical, action oriented and geared towards social welfare. Most of the ancient Indian
universities like Nalanda,Taxila were products of Buddhism.

Impact of Buddhism on Indian Culture and Society

Buddhism provided a fresh momentum to the Indian culture in the intellectual, literary,
artistic and architectural field even it has completely vanished from India, its birth place.
Like Jainism, Buddhism went a long way in influencing the Indian culture and mind set of
the people.
Lord Gautam Buddha gave us four guiding principles. These are: there is suffering in life;
the ground of suffering is desire; ending desire implicates ending suffering; and following a
controlled and moderate lifestyle will end desire, and consequently end suffering. During
the Indian National Movement, the major force of Satyagrahi which was based on Ahimsa—
came from Buddhism.
Buddhism has deeply affected every aspect of Indian culture
Religion
The basic philosophy of the Buddhism was to shun the limits of life in terms of addiction to
worldly gratification or a life of painful austerity along with self-mortification. Buddhism
was mainly concentrated in the awareness that life is temporary and so as the sorrow. It
also teaches us where sorrow and change prevail and the idea of an immortal or permanent
soul is meaningless.

Opposition to Caste System

Buddha strongly discarded the ugly practice of caste system in Indian society during that
remote phase of history. Due to his opposition, the complication of caste system was
removed from the society. The society breathed a healthy atmosphere. This movement
sustained because of which Mahatma Gandhi and Ambedkar also adopted this principle of
Buddha and were admired by the society since then.

Script
Gautam Buddha always conveyed his ideas using simple languages. Initially he used Prakrit
language. Later on, he started using Pali language. With the gradual march of time, Sanskrit
became the medium of preaching Buddhism. In this way, languages developed.
The writings on the pillars and the rocks give us an insight about the script of the period,
which was brahmi—which later became the basis for many northern languages like
Gujarati, Marathi, Hindi, Bengali, etc.

Literature
Vinayapitaka was read by Anand when Buddha departed. It deals with the code of conduct
of the Buddhist monks. Suttapitaka deals with the Buddist religion and the
prose. Abhidhamma pitaka was created in 4th council when Buddhism was divided between
Mahayana and Hinayana Buddism. All these texts were written in Pali
language. Mahabivasha was another book on Buddhism written in
Sanskrit. Sariputta Prakarana, Vajra Suchi and Sutralankara were other Sanskrit books on
Buddhism. Thus, literature also flourished due to rise of Buddhism.
Buddhist art and architecture
Buddhism contributed to a large extent in the field of art and architecture. A lot of
information can be gathered from the pillars and Buddhist caves of Ashoka. The Sarnath
pillar on the inverted lotus is fine example. The stupa constructed during Ashoka time
represents Buddhism which later got modification from other Rajput rulers or the traders
in later periods.

The figures of Buddha and Bodhisatva, Gandharva, Yaksha, trees, birds, creepers, etc.
carved out on rocks manifested the growth of art and architecture in our country. The
Buddhist paintings in Ajanta, Ellora, Karle, Bagh reflects the talent of Indian painters. Hence
it can be interpreted that art, architecture, painting, etc. grew due to Buddhism.
 CONCLUSION

According to Anguttara-Nikaya, Buddha handed over tufts of his hair to the two merchants
of Ukkala (Utkala) Tapasu and Bhallika, who deposited the hair-relic in a Chaitya (Kesha
Stupa) built by them in their native town Asitanjana. From the Nikaya texts, it is also known
that the Vassa and Bhanna peoples of Utkala, after hearing the discourse of Buddha
delivered at Jetavana, accepted his teaching. From the writings of the Rock Edict-XIII of
Asoka, it is known that Shramanas (Buddhist monks) were preaching Buddhism in Kalinga
much before Emperor Asoka (c.272-36 B.C.) invaded Kalinga.

After the great Kalinga War in 261 BC, Mauryan Emperor Asoka observing the horrors of
the war, out of profound remorse, gave up his ambition of military conquest (Digvijay) in
favour of spiritual conquest (Dharmavijay). After this Great War, Asoka embraced
Buddhism being initiated by an Odia Buddhist monk Upagupta, and with great zeal started
propagating Buddhism in every nook and corner of India and also in countries like Sri
lanka, Indonesia, the Eastern Archipelago and the Far East. Within a span of fifteen years, it
became a world religion.

It speaks well for Odisha that a religious creed being nurtured by it, rose to the stature of a
world religion having passed through its very portals. Emperor Asoka had constructed a
monastery known as Bhojakagiri Vihara, where his brother Tissa resided. Xuan-Zang
(Hieun-Tsang), the famous Chinese traveler, who visited Odisha around 639 A.D., had seen
nearly eleven stupas erected by Asoka. Odisha had well developed Buddhist cultural
centres at Parimalagiri, Surabhigiri, Bhorasaila, Tamralipta and Chelitalo. Buddhist scholars
of eminence like Nagarjuna, Aryadeva, Sarbagami, Dignaga and Dharmakirti stayed in these
centres and wrote many books on Buddhist philosophy and ethics.
During the reign of Asoka and subsequently, the Hinayana sects, particularly the
Theravadins, had their sway in Buddhism. Hinayana Buddhism continued to be in
prominence till the 7th century AD. Prof N Dutta, an eminent scholar of Buddhism, has
stressed that Mahayana Buddhism had originated from Kalinga in the 1st century AD.
Taranath, the Tibetan historian, gives Odivisa (Odisha) the credit of being the earliest
centre of Mahayana Buddhism. King Subhakaradeva-I of Odra presented an autographed
Buddhist manuscript to Chinese Emperor Te-tsong. The manuscript and a letter were
entrusted to the learned monk Prajna for a translation, who after wandering for eighteen
years in various places including Nalanda settled in a monastery of Wu-ch’a (Odra) before
going to China, which indicates the importance of Odishan monastic establishments.

Canonical Buddhism has had three distinct phases known as the ethical Hinayana, the
philosophical Mahayana and the esoteric Tantrayana. Tantrayana had three offshoots,
Vajrayana, Sahajayana and Kalachakrayana, which were propounded by Odishan Siddhas
Indrabhuti, laksmikara, his sister, and Manjusree, respectively. All these three esoteric
Buddhist Yanas or vehicles were ardently practised by Buddhist adepts in Odisha. Esoteric
Buddhism travelled to China from Odisha. Buddhism was a living religion among the
people of Odisha till the 15th century AD.

When Muslim invaders Vaktiyar Khilji attacked Nalanda, Vikramasila and adjacent areas
and killed thousands of Buddhist Bhikshus, the greatest Mahayana centre of Odisha,
Jagadalavihar, gave shelter to hundreds of Buddhist Bhikshus. In 1202 AD, Chancellor of
Vikramasilavihara Sribhadra also took shelter in Odisha. The Muslim invaders did not dare
to enter Odisha till the 16th century AD.

The great art historian Charles Fabrie had stated that Odisha had an unfathomable treasure
trove of Buddhist art and architecture. Presently, it is dotted with nearly four thousand
monuments and architectural sites.
The period from the 1st century AD to the 7th century AD can be regarded as the Golden
Era of Buddhism. The Mahayana form of Buddhism was flourishing during this period.
Mahayana in detail has been described in the Prajnaparamita literature. After a great deal
of research, finality has been reached that Astasahasrika, the first volume of
Prajnaparamita was written in Odisha. Therefore, Odisha was the birthplace of the
Mahayana Buddhism. This fact has been written by Tibetan historian lama Taranath in his
book Pagsam-Zon-Tsang.

From the 1st century AD, Chinese people were greatly attracted by the Mahayana
Buddhism and hundreds of them came as pilgrims to the Buddhist centres of India,
including those in Odisha. The three prominent Chinese travellers who have been immortal
because of that travelogue are Fahiyan, Hieun-Tsang and It-Tsing. Emperor Harshavardhan,
who was a Mahayana Buddhist, had conquered Odisha but did not do any harm to
Hinayana Buddhist.

From the early 8th century AD, the Tantrayana form of Buddhism developed in Odisha.
Here, Saraha propounded Buddhakapalatantra. Kambalapada and Padmavajra jointly
propounded Hevajratantra. luipa, the famous Buddhist monk, propounded Samputatilaka.
In the middle of the 8th century, King Indrabhuti of Sambala (Sambalpur) simplified all
these forms into Vajrayana and his sister laxmikara founded Sahajayana.
King Indrabhuti’s adopted son was Padmasambhava. He is regarded as the second Buddha.
He had married Princes Mandaraba of Jahore (Keonjhar). Guru Padmasambhava (Guru
Rinpoche) with the help of his wife had taken great penance and attained Siddhi in
Sahajayana. It has been mentioned in a number of Buddhist scriptures of Nepal that
Gautama Buddha had said that after a few centuries of his Parinirvana, Padmasambhava
would take birth at Uddiyana (Odisha) and he would attain great height of sainthood. Guru
Padmasambhava at the invitation of Shantirakshita (his brother-in-law) went to Tibet and
established lamaism there. lamaism has spread in different parts of the Himalayan territory
such as Sikkim, leh, ladakh, Arunachal Pradesh. He along with Shantirakshita had also
established Sam-ye monastery in Tibet.

Starting from Hinayana Buddhism, Odisha was the birthplace of Mahayana Buddhism,
Tantrayana Buddhism, Vajrayana Buddhism and Sahajayana Buddhism and has many
Siddhas who had written Buddhist philosophy, literature, logic and ethics and illuminated
the world. The contribution of Guru Padmasambhava (Guru Rinpoche) has excelled
everybody. Therefore, Odisha’s contribution to Buddhism is unparallel and is written in
golden letters in history.
 REFERENCE

S.S. Tripathy –Buddhism and religious cuts of South-East india.

Nagendranath Vasu- The Modern Buddhism and it’s followers in Odisha.

Ajit Kumar Tripathy, P.C. tripathy, C.B. Patel- New Horizons of Buddhism in Odisha.

Sunil Kumar Pattanaik- Early Buddhist art Of Odisha.

Umakanta Mishra- Vajrayana Buddhism: Study in social iconography.

The Book I especially used to know about buddha’s teachings and thoughts are in followed-

1. What the Buddha Thoughts

2. Dhammapada- The way of Truths
3. Basic teachings of Buddha
4. Buddha’s teaching