Thoughts of Buddha regarding the beliefs of Vedic religion
Refuting the authenticity of Vedas
Mahatma Buddha used to emphasize logic rather than faith. He was not ready to accept what was said in the Vedas as the ultimate truth. He believed that such superstition would frustrate the human intellect. Due to lack of belief in the authenticity of the Vedas, Buddhism does not consider God as the creator of this creation.
Due to such thoughts of Mahatma Buddha, some people called him 'Atheist' Told. Buddha said that the intellect of man should be experimental. He should test things and things on his own by not having complete faith on what anyone says. Regarding himself, he said- 'Those who believe me to be omniscient, they condemn me.
Silence in relation to the soul
'Atman' in Vedas Deep thought has been given in relation to this, but Mahatma Buddha remained silent on this subject throughout his life. He neither said that there is a soul nor said that there is no soul. He refused to discuss the issue of soul. Because if he said that there is a soul, then man would have got attached to himself and in his view attachment was the root cause of sorrow. If he had said that there is no soul, then man would have become sad thinking that after death I will have nothing left. Therefore, he did not consider it appropriate to get into this controversy.
Belief in the principle of fruit of action
Mahatma Buddha believed in the principle of the fruit of action. He said that the kind of action a man does, he has to suffer the same result. Man's this world and the hereafter are dependent on his karma, but Buddha's karma did not mean Vedic rituals. He considered all the physical, verbal and mental efforts of human beings as karma.
These actions of ours are the givers of happiness and sorrow. He said that do not ask the race of human beings. A low caste person can also become a wise and sinless sage by good deeds and a Brahmin without conduct can be a Shudra. Therefore, Mahatma Buddha emphasized on establishing moral idealism in the society by emphasizing on inner purification and right actions.
Belief in Reincarnation
The Vedas believe in the reincarnation of man. Buddha was a Karmaist and he believed that according to the actions a man is born good or bad, but Buddha did not say anything about the existence of the soul. Therefore, it is natural to ask the question that who then reaps the fruits of one's actions? Who is reborn? According to Mahatma Buddha, this rebirth is not of the soul but of the ego. When a man's desires and desires are destroyed, he becomes free from the cycle of rebirth.
Belief in causal relationship
Although the Vedic religion believes that the creation has arisen only by the will of God and that there is no cause and that God is pleased without any reason, the Vedic religion believes in the principle of karma-fruits and reincarnation because of the causal relationship. believes in. Mahatma Buddha also believed that there must be some reason behind every thing and event in the world.
He said that only by understanding the causes of each event or situation, measures can be taken to get rid of it. Mahatma Buddha said that birth and death are causal. The cause of birth is old age and death. This world goes on due to the chain of causality. No power or God is needed to run the world.
Belief in Nibbana (Nirvana)
Vedic religion believes in Moksha which means that by doing good deeds and divine grace of man, the soul of man after cutting the cycle of birth and death again merges with God and he never has to take birth again. The ultimate goal of Buddhism is also to attain nirvana, but this is slightly different from Vedic salvation. Nirvana The word means 'extinguished' .
The Buddha said that nirvana can be attained by extinguishing the fire of craving or lust that arises in the mind. This nirvana can be attained in this birth and in this world. Nirvana means liberation from the condition of repeated births and deaths.
Buddha said- 'O monks! This world is eternal. Creatures driven by craving wander in it. Their beginning or end is not known. A creature lying in the cycle of existence takes birth and dies again and again from time immemorial. It has taken birth again and again in the world and has shed immense tears because of dear-disconnection and unpleasant-coincidence. Have experienced intense grief for a long time. Now you get nirveda from all the sacraments, attain detachment, attain liberation.'
Belief in self-reliance
Gautam Buddha has given great importance to self-reliance. One of the main elements of Buddhism is compassion. There are three distinctions of compassion-
(1.) Selfish Compassion: Compassion of parents towards their children is selfish compassion.
(2.) Sahetuki Karuna: Seeing any creature in pain, the heart becomes moved with compassion.
(3.) Ahetuki or Mahakaruna: There is neither selfishness of man in this nor does he think of purity. He spreads his compassion on all beings equally. Mahatma Buddha has considered man as his own destiny maker. He believed that man can get rid of sufferings by his own efforts. There is no need of divine grace for this.
Paticcha Samuppada
In the Second Noble Truth of the Buddha, there is a mention of the twelfth diagnosis. This principle of dvashanidan is called dependent arising. This is the main tenet of the Buddha's teachings. The theory of karma, transientism, narcissism, sanghatvada and arthakriyakaritva, etc., all the remaining theories are based on dependent arising.
Dependent origination means the creation of another thing on the attainment of one thing or the creation of an action on the basis of a cause. His formula is– 'It happens when it happens.' In other words, it can also be called the 'law of causation'.
There must be a reason for any event. Nothing happens without a reason. This principle established the truth that the repeated births in the world and the sufferings caused by it are not related to any creator, but they have certain causes and concepts. For this reason Buddha is called an atheist.
Mahatma Buddha gave so much importance to dependent arising that he called it 'Dhamma'. Dependent origination is relative as well as absolute. It is the world in relative terms and Nirvana in absolute terms. One who sees dependent originating sees dharma and one who sees dharma sees dependent origination. Forgetting him is the cause of sorrow. His knowledge brings an end to sorrows.
Transientism
Transientism or transformationalism was born from the principle of dependent origination. According to Buddhist philosophy, neither world nor life is eternal. They do not have independent power. Both are changeable, therefore perishable. Mahatma Buddha said that this world is changeable. Everything in it keeps on changing every moment, even the soul and the world also keeps on changing, but this change of the world is not visible to the common man. Just as the flow of a river keeps changing every moment, it seems to be the same.
Social Thoughts of Mahatma Buddha
Like Mahavir Swami, Mahatma Buddha was also opposed to the Brahminical caste system. He was in favor of evaluating a person on the basis of karma, not considering anyone as small or big on the basis of birth. He was opposed to slavery. He believed that unemployment is a curse and it is the duty of the state to keep every person engaged in some work.
Buddha was in favor of monarchy and considered the king as the lord of all the land. According to him, the ideal king is one who can rule well without weapons and punishment only through policy and religion. He laid emphasis on many things for social progress. He was against violence, ruthlessness, atrocities on women, mistreatment, slander, bitter language and delirium.
He believed that every householder should serve his parents, acharyas, wife, friends, servants and sages and sannyasis. Hate cannot be eradicated from hatred, so you should take the help of love. Anger must be conquered by anger. Don't be in the habit of looking at the faults of others. Man should live his life by keeping his mind, word and deed balanced.
Buddhist Monk and Sangha
Buddha knew that not all human beings can follow the same strict rules. So he divided his followers into two categories called 'monks' and 'worshippers'. The monks used to call them those who left the household life and followed all the teachings of the Buddha and lived in the propagation of Buddhism. Buddha also gave the right to women to become nuns. They also had to follow strict rules like men and monks. The men and women of the household were called worshipers and upasikas. He lived a household life and followed the rules laid down by the Buddha.
To keep the bhikkhus organized and sober, the Buddha founded the Buddhist Sangha. The monks in the Sangha had to live according to the prescribed routine and schedule. There was no distinction of caste and creed in the Sangh, nor did it have any overlord. The main task of the Sangha was to propagate Buddhism. There were separate monasteries for the bhikkhus and nuns living in the sangha where they lived a renunciation and simple life. For eight months of the year, the monks used to preach Buddhism by roaming around and for four months in the monastery, they used to meditate and do spiritual practice. Many of these monasteries became important centers of learning.
The Buddhist Sangha was organized on the basis of a republican system. Every monk had equal rights in the affairs of the Sangha. Attendance in union meetings was mandatory. The absentee could also get his vote expressed through another person. Each member could vote freely. Decisions were taken by majority. Each proposal was presented and accepted three times. That's when it became the 'rule'.
'Asan-pradapaka' Used to say The proposer of the meeting had to give notice of the proposal in advance. This action is called 'Recognition' was called 'Nati' was called 'Anusawan' to submit the proposal or 'Kammawacha' was called.
After deliberation, the motion was voted on. Sometimes arrangements were made for voting by the Shalaks. The presence of 30 members was required to hold a federal assembly. In the absence of a quorum, the proceedings of the meeting were considered illegal. Thus, the Sangh functioned according to the republican system.
Branches of Buddhism
Three of Gautama's disciples - Upali, Ananda and Mahakashyap - remembered the Buddha's teachings and told them to their disciples. In 247 BC, the teachings of Gautam Buddha were collected in the Third Buddhist Council at Pataliputra during the time of Emperor Ashoka. Buddha's disciples divided his teachings into three parts which are 'Vinaya Pitaka', 'Sutta Pitaka' and 'Abhidhamma Pitaka' are called. These are the original texts of Buddhist literature.
The monks of the Sangha established by the Buddha, according to their own tastes, began to interpret their words according to their own tastes, using different meanings. Due to this the Buddhist Sangha split into two sects- 'Mahasanghika' and 'Sthaviravadi' , The federal vote was gradually divided into several sections.
The Sthaviravadi were also in the beginning of the 1st century AD 'Mahayana' and 'Hinnanyan' divided into two sects. In the Mahayana sect also some other branches developed in which 'Vigyanism' or 'Yogachar' and 'secondary' or 'nihilism' became more famous. Similarly, in the branches that originated in Hinayana, 'Vaibhasika' and 'Sautantrik' Famous philosophical sects took place.
Influence of Bhagavata Dharma on Buddhism originated from Vedic religion
After the emergence of Buddhism and Jainism, there were invasions of Yavana, Shaka, Kushan, Pahlava etc. from the western border of India. Jainism and Buddhism, who believed in non-violence, could not face these invaders. Therefore, the country needed a religion that could kill the enemies with a sword in hand.
To fulfill this need of the society, once again Vedic religion came to the fore and within it 'Bhagavat Dharma' Whose ultimate worship was born 'Vasudeva' They are also called Sankarsana and Vishnu. This religion is also known by the names of Satvat Dharma, Pancharatra Dharma and Narayaniya etc. Bhagavata religion later appeared in the form of Vaishnavism.
The first mention of Vasudeva Dharma or Vaishnavism dates back to BC. Panini in the fifth century Texts of 'Ashtadhyayi' has happened in BC In the 4th century, the Greek ambassador Megasthenes in the assembly of Chandragupta Maurya 'Saursenai' नामक भारतीय जाति का उल्लेख किया है जो ‘हेरेक्लीज’ की पूजा करती थी। इतिहासकारों ने हेरेक्लीज को वासुदेव कृष्ण माना है। ई.पू.113 के भिलसा अभिलेख में कहा गया है- ‘भागवत् हेलिओडोरेस ने देवाधिदेव वासुदेव की प्रतिष्ठा में गरुड़-स्तम्भ का निर्माण करवाया।’
यह हेलियोडोरस तक्षशिला का निवासी था तथा मालवा नरेश भागभद्र के दरबार में इंडो-बैक्ट्रियन यवन राजा एण्टियालकिडस का राजदूत था। स्पष्ट है कि ई.पू. द्वितीय शती तक भागवत् धर्म का पर्याप्त प्रचार हो चुका था।
पद्यतंत्र के अनुसार- ‘भागवत् धर्म के सम्मुख अन्य पांच मत- योग, सांख्य, बौद्ध, जैन तथा पाशुपत, रात्रि के समान मलिन हो जाते हैं, इसलिए इसे ‘पांचरात्र’ धर्म भी कहा जाता है।’ इस उक्ति से सहज ही अनुमान किया जा सकता है कि भागवत् धर्म के उदय से जैन-धर्म एवं बौद्ध धर्म को बहुत बड़ा धक्का लगा।
भागवत् धर्म के आधार वासुदेव थे जिसका अर्थ होता है- ‘एक ऐसा सर्वव्यापक देवता जो सर्वत्र वास करता है।’ वासुदेव अथवा नारायण अथवा विष्णु का ‘चक्रधारी स्वरूप’ एवं उनके अवतार ‘राम’ तथा ‘कृष्ण’ के ‘शत्रुहन्ता’ स्वरूप उस काल के क्षत्रियों को अधिक अनुकूल जान पड़े जो हाथों में अस्त्र-शस्त्र धारण करके अपने शत्रुओं एवं दुष्टों का संहार करते हैं।
भागवत् धर्म ने न केवल अपना शत्रुहंता स्वरूप ही प्रकट किया अपितु वैदिक धर्म की जटिलताओं को दूर करके जनसामान्य को तेजी से अपनी ओर आकर्षित किया। भागवत् धर्म ने जन-सामान्य के लिए वेदवर्णित कर्मकाण्डों एवं खर्चीले यज्ञों के स्थान पर सर्वशक्तिमान ‘भगवान’ की भक्ति पर जोर दिया।
भगवान के ‘संकट-मोचन’ एवं ‘भक्तवत्सल’ स्वरूप के कारण भागवत् धर्म को अपार लोकप्रियता प्राप्त हुई। उस काल में एक ओर जैन-धर्म अपने तात्विक विवेचन की जटिलता के कारण एवं उच्च जातियों की बहुलता के कारण जनसामान्य से दूर हो रहा था तो दूसरी ओर बौद्ध धर्म में गृहस्थों के लिए निर्वाण की व्यवस्था नहीं होने के कारण वह भी लोकप्रियता खोता जा रहा था।
इन कारणों से बौद्ध धर्म ने भी अपने भीतर कई तरह के परिवर्तनों की आवश्यकता अनुभव की। कुछ बौद्धों ने इन परिवर्तनों को मानने से इन्कार कर दिया। इस कारण ईसा की पहली शताब्दी के आसपास बौद्ध धर्म दो भागों में बंट गया। जो लोग पुराने नियमों पर चलते रहे उन्हें ‘हीनयान’ अर्थात् ‘छोटी गाड़ी’ वाले कहा गया। जिन लोगों ने नए नियमों एवं परिवर्तनों को स्वीकार कर लिया, उन्हें ‘महायान’ अर्थात् ‘बड़ी गाड़ी वाला ‘ कहा गया।
हीनयान सम्प्रदाय
हीनयान सम्प्रदाय बौद्ध धर्म के प्राचीन स्वरूप को मानता है। यह सम्प्रदाय महात्मा बुद्ध को ‘धर्म-प्रवर्तक’ तथा ‘निर्वाण प्राप्त व्यक्ति’ मानता है न कि ईश्वर का अवतार। हीनयान सम्प्रदाय कर्मवाद एवं पुनर्जन्म में विश्वास रखता है तथा ईश्वर की सत्ता में विश्वास नहीं रखकर स्वयं पर विश्वास रखता है। इस सम्प्रदाय का मानना है कि बुद्ध द्वारा बताए गए मार्ग का अनुसरण करने से निर्वाण की प्राप्ति हो सकती है और निर्वाण प्राप्ति के लिए यही सही मार्ग है।
इस सम्प्रदाय का कथन है कि अपने लिए स्वयं प्रकाश बनो किंतु, स्वयं के प्रकाश को पहचान सकना प्रत्येक के वश में नहीं होता। शुभ और अशुभ दोनों तरह की वासनाएँ हेय हैं। ये लोग निवृत्ति पर अधिक बल देते हैं। इस सम्प्रदाय को इसलिए ‘हीन-सम्प्रदाय’ अर्थात् छोटी गाड़ी कहते थे क्योंकि इस सम्प्रदाय के कठोर सिद्धांतों पर चलकर बहुत कम व्यक्ति निर्वाण का प्राप्त कर सकते थे।
महायान सम्प्रदाय
महायान सम्प्रदाय की मान्यता है कि बुद्ध के पूर्व भी बौद्ध धर्म के अनेक प्रवर्तक हुए जिन्हें वे ‘बोधिसत्व’ it is said. प्रत्येक ‘कुल पुत्र’ ‘बोधिचर्चा’ से अर्थात् करुणा, मुदिता, मैत्री और अपेक्षा के आचरण द्वारा या दान, शील, क्षमा, वीर्य, ध्यान और प्रज्ञा नामक छः पारमिताओं की साधना द्वारा बुद्धत्व के मार्ग पर चल सकता है किन्तु उसे बुद्ध बनने में रुचि नहीं है। वह अकेले बुद्धत्व को प्राप्त करना उचित नहीं समझता जबकि उसके अन्य साथी दुःख और कष्टों के बन्धन में जकड़े हुए हैं।
वह ऐसे लोगों की सेवा करने को बुद्धत्व से भी ज्यादा महत्त्वपूर्ण मानते हैं। उसके लिए प्राणी मात्र की भलाई और सेवा करना ही जीवन का चरम लक्ष्य है और वह इसी को निर्वाण मानता है। ऐसे लोगों को महाज्ञानी ‘बोधिसत्व’ it is said. ‘बोधिसत्वचर्या’ का एक अंग करुणा है और दूसरा प्रज्ञा। करुणा से लोक-सेवा और परोपकार की भावना विकसित होती है। प्रज्ञा से संसार का वास्तविक स्वरूप और आतंरिक मर्म से साक्षात्कार होता है।
भागवत् धर्म और विदेशी आक्रांताओं के संयुक्त प्रभाव से महायान सम्प्रदाय में बुद्ध की मूर्ति-पूजा का चलन हुआ। बुद्ध तो स्वयं को सर्वज्ञ कहलाने के भी विरुद्ध थे किन्तु उनके अनुयाई उन्हें ‘ईश्वर’ एवं ‘ईश्वर का अवतार’ मानने लगे। गान्धार और मथुरा में स्थानीय शैलियों में बुद्ध की प्रतिमाएं बड़ी संख्या में बनने लगीं और ‘बुद्ध’ तथा ‘बोधिसत्वों’ की पूजा होने लगी। जिस प्रकार वैष्णव मत की मान्यता थी कि भक्ति के द्वारा ईश्वर तथा मोक्ष को प्राप्त किया जा सकता है, उसी प्रकार, महायान मत की भी मान्यता थी कि ईश्वर के अवतार बुद्ध तथा बोधिसत्वों की भक्ति के द्वारा निर्वाण प्राप्त किया जा सकता है।