Unit Topic

u-1 Introduction
u-2 Factors responsible for the emergence of Buddhism
and Jainism

u-3 Jainism – Its rise in the 6th Century BCE

a) Origins
b) Doctrines and Beliefs
c) Spread and influence
u-4 Buddhism – Its rise in the 6th Century BCE
a) Origins
b) Doctrines and Beliefs
c) Spread and Influence
u-5 Conclusion
Bibliography
Unit-1
Introduction
Over the course of history, it has been recorded quite a many time, how a
certain period, and the subsequent events within that time frame have far
reaching implications over the History of a society. Thus, such a distinction
can be ushered upon 6th Century BCE, noting the wide array of cultural as
well societal shifts that were propagated during this period over the Indian
landscape. It was a period of economic as well religious unrest. Major
towns and cities came into being, and there was a seismic shift from the
older Vedic tradition. This period saw a wide array of religious reform
movements, with some sources noting an emergence of almost sixty new
religious sects, out of which Buddhism and Jainism specifically stood out. In
this project, we will try to investigate the root causes of such changes. Why
were such protestant movements necessary? How did these sects differ
from the old traditions? How well did they ensure these reforms, and how
much did they influence the course of time?

***
Unit-2
Factors responsible for the emergence of Buddhism and
Jainism
1) Religious excesses: The religious ceremonies and rituals propagated
by the later Vedic traditions were inconsiderate of the needs and
affordability of the general people. They were often quite expensive.
Filled with pompous rituals and extravagant offerings that soon drew
hostile reactions towards ritualism, and a necessity for a simpler
faith. Other than that, the Vedic traditions of cattle sacrifice, soon fell
out of favor. As agriculture developed, the value of cattle as an
agrarian asset took center stage, and faiths devoid of sacrificial
rituals gained much popularity.

2) The Caste system: The Varna system as prescribed in Vedic texts such
as the Dharmasutras, were a major cause for the social unrest. It
sharply divided the society into the Brahmins, the Kshatriyas, the
Vaishyas and the Shudras. The Shudras represented the lowest
denominator and were required to serve the three higher classes.
The caste system was rigid and more than often made sure that the
priestly classes bore major benefits, while the lower classes
languished in obscurity. The Vedic texts were written in Sanskrit,
rendering them inaccessible to the common people. The Shudras and
the women also had no rights to such knowledge, creating a sharp
sense of divide in the society. Thus, the common people clamored for
faiths that were inclusive and, in a way, more tolerant.

3) The Kshatriya Reaction: The ritualistic dominations of the Brahmins

drew strong reactions from the Kshatriyas, who were the ruling class.
The priestly class became so powerful that they exercised
supervision over these rulers, and often advised them in the matters
of administration. They held important positions in the government,
and often overruled royal decrees. Other than these, they also called
 for frequent rituals that affected the royal coffers to a great extent.
Now, it is important to notice that both these classes although
existing within the higher reaches of the social hierarchy, clashed in
manners that necessitated change. Vardhamana Mahavira, the
propagator of Jainism and Gautama Buddha, the founder of
Buddhism were both Kshatriyas. Thus, we find that the Kshatriyas
started disputing the authorities of the Brahmins. Several major
rulers not only patronized these new religions but also converted to
them.

4) Economic Growth: The new sects enjoyed prolonged support from

the Vaishyas, the mercantile class. By the onset of 6th Century BCE,
there was a steep growth in trade and business. With the
introduction of proper coinage and the establishment of major towns
and cities, the Vaishyas were prospering. However, their ascension
up the social ladder were continuously halted by the rigidity of the
Varna system. Several provisions within the Dharmasutras, such as
the ban on money lending at an interest, also prevented the merchant
class from laying claim towards larger profits. Thus, in order to enjoy
their social footing, and prosper in the commercial space, the
Vaishyas called for a change, subsequently lending their patronage
towards the new religions.

Image: pictorial representation of a Vedic yajna

Unit-3
Jainism – Its rise in the 6th Century BCE
a) Origins
The origins of Jainism are clouded with ambiguity. The Jains believe in the
existence of 24 Tirthankaras, who were the spiritual guides of the Jain
Tradition. Vardhamana Mahavira was the twenty fourth Tirthankara of this
lineage. However much of the historicity of the prior Tirthankaras has been
oddly debated and has been a subject to controversy. Several texts of the
antiquity mention Rishabhanatha as the first Tirthankara, who was the
founder of the Ikshvaku dynasty. He was also known as Adinatha and had
the Bull as his emblem.

Image: Stone figurine of Vardhamana Mahavira

The twenty third and the twenty fourth Tirthankaras, Parsvanatha and
Mahavira respectively, were definite historical figures. Parsvanatha was
born to the chief of a Kshatriya Clan and was married to a princess of an
Ayodhyan chiefdom. The Jain traditions place him around 8th-7th Century
BCE.
However, it was Vardhamana Mahavira, the 24th and final Jain Tirthankara
who was one of the most important Historical figures of this period. Born
around 540 BCE, near Vaishali. His father Siddhartha was the head of a
famous Kshatriya clan, while his mother Trisala, was the sister of a
powerful Lichchhavi chief. His family being connected to the royal family of
Magadha. Thus, it can be said that Jainism found its roots amidst Kshatriya
traditions.

b) Doctrines and Beliefs

The Digambara tradition of Jains believe that prior to his renunciation at
the age of 30, Mahavira had been married to Yasoda, with whom he had a
daughter. The rival Svetambara tradition however refuses to give
credibility to this fact and believe that Mahavira never married owing to
the Jain principal of celibacy. Nevertheless, after giving up his worldly life
Mahavira is said to have wandered for over 12 long years, practicing severe
austerities, including meditation, penance and fasting, until he attained
Kaivalya, the supreme knowledge, at the village of Jimbhrika. As he
conquered all senses, and overcame the necessities of mundane human
existence, he was rechristened Jina, the omniscient and hence his followers,
the Jains. Jainism was thus established not as a simple religion, rather an
austere way of life.

It was Parsvanatha who laid down the four foundational principles of the
Jain way of life, which included:

i) Non-Violence ii) Truthfulness iii) Non-Stealing and iv) Hoarding

personal wealth.

A fifth doctrine that marked, the Oath of Celibacy was added later by
Mahavira. He rejected the authority of the Vedas and objected to the
several Vedic rituals, while discrediting idol worshipping. He propagated
the attainment of liberation, amidst all sections of the society, despite of
one’s birth or their position in the hierarchy. He publicized the Triratnas,
three principals of the Jain Tradition, as a means of attaining liberation
from the karmic cycle. These were i) Right Knowledge ii) Right Faith and
iii) Right Action. Jainism also completely overruled the existence of God
and believed that the Universe is eternal, while putting high importance to
personal penance, which often delved into extreme form of non-violence,
starvation, and nudity.

c) Spread and influence

The Ganga Valley, served as the backdrop to the Jain uprising, mirroring
many fellow religious movements during the 6th Century BCE. Within its
initial stages, Jainism was confined to Bihar and its neighboring regions,
with Mahavira’s travels propagating the religion among the major cities of
Magadha, Kosala etc. To spread his teachings, Mahavira admitted both men
and women, who were both monks and lay followers to his order. The
involvement of women and common people in such a substantial manner
differentiated Jainism from the Vedic Traditions. Furthermore, he preached
his teachings in colloquial Prakrit, the language spoken by the common
people, while Jain religious texts were composed in common languages
such as Ardhamagadhi. Despite such positive reforms, Mahavira’s followers
were not more than several thousand at his peak. The considerably smaller
number is mainly owed to the workings of several rival sects which were
active during the same period.

Image: Taranga Jain Temple, Gujarat

However, Jainism did spread in Western India, especially in Gujarat and
Rajasthan. As well as in Southern India, where the Brahminical influence
was fleeting. The spread of Jainism in Karnataka is also attributed to
Chandragupta Maurya, via a later tradition, which claims the ruler
converted to Jainism and resettled in Karnataka as an ascetic, however the
historicity of this claim is oddly debated. Nonetheless, it cannot be disputed
that Jainism enjoyed considerable popularity during the reign of the
Mauryas.

A major famine that took place in Magadha almost 200 years post
Mahavira’s demise, also played a major role in the spread of Jainism in
South India and Deccan. The dreadful calamity lasted for roughly 12 years.
Prompting a large bunch of Jain monks to migrate to South India. While the
rest of them stayed back in Magadha. When the famine ended, the
migratory monks returned to Magadha only to clash vehemently with the
others, accusing them of violation of the Jain doctrine. This marked the split
of Jain tradition, into the Digambara sect, the more orthodox southerners,
who emphasized the necessity of nudity for the members of the order. And
the Svetambara Jains, the Magadhans who chose to remain clad in white
robes.

***
Unit-4
Buddhism – Its rise in the 6th Century BCE
a) Origins
Out of all the new sects that rose during the 6th Century BCE, Buddhism was
the only one which posed a legitimate threat to the popularity and
acceptability of Hinduism amongst the masses. Buddhism was founded by
Gautama Buddha, who was a contemporary of Mahavira. Although there is
a dearth of historical accounts dating back to the 6th Century that shed light
on the actual events in Buddha’s life. Semi-Historic narratives from several
Buddhist hagiographies allow us to form a picture of his life.

Image: Buddha's statue, Belum Caves, Andhra Pradesh

Traditions dictate him being born around approximately 530 BCE, in a

Shakya Kshatriya family in Lumbini, Nepal. His father Suddhodana was the
ruler of Kapilavastu, while his mother passed away soon after his birth. He
was brought up by his foster mother Mahaprajavati Gotami and was hence
rechristened Gautama. Despite growing up in a life of comfort and luxury,
he always felt deeply for people and their eternal misery. He was married
at an early age, and even sired a son. However, he found his true calling at
the age of 29, when he walked the path of renunciation and gave up his
palatial life. He dabbled in various forms of penance and ascetism, while
wandering the land for the next six years. Before attaining Nirvana
(Enlightenment) under a peepal tree at Bodh Gaya at the age of 35. He
delivered his first sermon at a deer park in Sarnath to his first five disciples,
an event which came to be known as dhammachakka-pavattana. He then
established the Sangha, an order of monks and nuns, to spread the
doctrines of Buddhism among the common people.

b) Doctrines and Beliefs

The path taught by Buddha is often referred to as the middle-path – which
advocates a balance between indulging in extreme austerities as well as
luxuries. He emphasized the importance of the law of Karma and implored
his followers to practice meditation and non-violence. Buddhism also does
not believe in the existence of God and the concept of human soul, rather
teaching its followers to attain Nirvana by conquering their physical and
material desires.

The core of the Buddha’s teachings finds its root in the Four Noble Truths.
These were: i) There is suffering. ii) It has a cause. iii) It can be
removed. iv) It can be removed by following the eight-fold path.

This eight-fold path, according to him was the key to counter all human
sufferings. This consisted of: i) Right View. ii) Right Determination. iii)
Right Speech. iv) Right Conduct. v) Right Livelihood. vi) Right Effort.
vii) Right Awareness. and viii) Right Concentration.

c) Spread and Influence

The Buddhist Sanghas played a major role with the recruitment of both
monks and lay followers within the sect. It was these monks via which the
teachings of the Buddha were disseminated widely. People were accepted
in the order without any consideration over their caste, creed, and gender.
This gained major response from both women and the lower strata of the
society. The use of simpler doctrines that shied away from elaborate rituals
as well as the use of colloquial Prakrit, also enjoyed major support from the
common people.
 Image: The Bodhi tree at Bodh Gaya

The Buddha himself had a composed personality that endeared him not
only to the common people, but also monarchs, his sermons a refreshing
change from the orthodoxy of the Vedic traditions. Buddhism rapidly made
its way into the monarchies of Magadha, Koshala, Kaushambi and several
other states. These royal patronages allowed it to establish Viharas and
Universities, comprising of renowned Buddhist scholars, that further
attracted interested minds in embracing the faith.

Following the death of Buddha, councils were held under the leadership of
major scholars, which led to the compilations of Buddha’s teachings and
sermons into holy scriptures called the Tripitakas, which made Buddhism
more accessible. Furthermore, illustrious Maurya king Ashoka’s embracing
of Buddhism some 200 years post Buddha’s demise gave the faith a major
boost of credibility. His methods to spread the religion well into West Asia,
Central Asia, and Sri Lanka, transformed it to a global religious order.

***

Unit-5
Conclusion
While we began our project with a series of questions and unfurnished
thoughts, we are now in a position to rationally conclude these ideas. We
tried to seek clarity about these sects and their unabashed challenge to the
Vedic traditions. We saw how the conditions courtesy to the Priestly
classes, prevalent during the 6th Century necessitated a series of serious
reforms. The social scenario was a complex mish mash of class necessities
and power struggles. The arrival of the varied protestant movement further
solidified the call for change. We specified the barriers between these sects
from the older traditions. How, their focus on the common people, a
simplistic approach to divinity and inexpensive way of conduct, attracted
followers and drew the ire of Vedic Sects. We can hence conclude that the
religious movements were a wakeup call to the Vedic traditionalists, who
soon followed suit by introducing reforms into their own ranks. Further
studies show, how the protestant movements lost their footing by falling
into the same pitfalls of their Vedic counterparts, while the once rigid
traditions embraced necessary changes to stay relevant over the course of
history.

***

Bibliography
Books

Chakravarti, Ranabir, Exploring Early India up to c.AD 1300 (Primus Books,

2016)

Sharma, R.S, India’s Ancient Past (Oxford University Press, 2005)

Keay, John, India – A History: From the Earliest Civilizations to the Boom of
the Twenty-First Century (Harper Press, 2000)

Basham, AL, The Wonder that was India (Picador India, 2004)

Singh, Upinder, A History of Ancient and Early Medieval India – From the
Stone Age to the 12th Century (Pearson, 2009)

Jha, D.N, Ancient India in Historical Outline (Manohar Publishers &

Distributors, 1997)

Websites
www.historydiscussion.net/articles/the-sixth-century-b-c-the-rise-of-new-
religious-thoughts

www.historydiscussion.net/history-of-india/age-of-jainism-and-buddhism

www.yourarticlelibrary.com/history/the-sixth-century-bc

www.yourarticlelibrary.com/history/jainism/jainism-origin-rise-and-
spread-of-jainism

www.thegreatcoursesdaily.com/the-origins-and-rise-of-buddhism

www.yourarticlelibrary.com/buddhism/top-11-causes-for-the-rise-of-
buddhism-in-india

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