Buddhism and Jainism | History for UPSC 2024 (Pre & Mains) PDF Download

 Page 1


Buddhism and Jainism
Page 2


Buddhism and Jainism
The rise of Jainism and Buddhism
Inequality and Social Conflict - Due to the improvement in agriculture and development of trade, money and 
urbanization, traditional equality and brotherhood gave way to inequality and social conflict. People wanted some kind 
of reprieve from new social problems like violence, cruelty, theft, hatred, and falsehood. Jainism and Buddhism preached 
the concept of peace and social equality, people welcomed it. 
Complexity of the Brahmanical religion - The complex rituals and sacrifices advocated in the Later Vedic period were not 
acceptable to the common people. The sacrificial ceremonies were also found to be too expensive. The superstitious 
beliefs and mantras confused the people.
The philosophy of the Upanishads - The teachings of Upanishads, an alternative to the system of sacrifices, were highly 
philosophical in nature and therefore were not easily understood by all.
Agricultural economy - Killing animals did not bore well for the farmers in the Gangetic valley as the increasing use of 
iron had made animal drawn ploughing popular. As a result, they were in a position to embrace a religion that supported 
non violence and was against the custom of animal sacrifice.
Difficult language - The Vedas were written in Sanskrit and the Brahmans gave religious discourse in only that language. 
It was not understood or spoken by the common people and hence a need was felt for a religion which would be 
accessible for people at large.
Patronized by the Vaishyas - Besides, the general economic progress had led to the rise of vaisyas and other mercantile 
groups, who wanted better social position than what brahmanas gave them. They preferred to patronise non-vedic
religions like Buddhism and Jainism through substantial donations.
Political situation - In the sixth century BCE, Magadha was ruled by Bimbisara and later by Ajatashatru. Both had 
definitive opinions about religion and philosophy. Later on, both patronised Jainism and Buddhism.
Page 3


Buddhism and Jainism
The rise of Jainism and Buddhism
Inequality and Social Conflict - Due to the improvement in agriculture and development of trade, money and 
urbanization, traditional equality and brotherhood gave way to inequality and social conflict. People wanted some kind 
of reprieve from new social problems like violence, cruelty, theft, hatred, and falsehood. Jainism and Buddhism preached 
the concept of peace and social equality, people welcomed it. 
Complexity of the Brahmanical religion - The complex rituals and sacrifices advocated in the Later Vedic period were not 
acceptable to the common people. The sacrificial ceremonies were also found to be too expensive. The superstitious 
beliefs and mantras confused the people.
The philosophy of the Upanishads - The teachings of Upanishads, an alternative to the system of sacrifices, were highly 
philosophical in nature and therefore were not easily understood by all.
Agricultural economy - Killing animals did not bore well for the farmers in the Gangetic valley as the increasing use of 
iron had made animal drawn ploughing popular. As a result, they were in a position to embrace a religion that supported 
non violence and was against the custom of animal sacrifice.
Difficult language - The Vedas were written in Sanskrit and the Brahmans gave religious discourse in only that language. 
It was not understood or spoken by the common people and hence a need was felt for a religion which would be 
accessible for people at large.
Patronized by the Vaishyas - Besides, the general economic progress had led to the rise of vaisyas and other mercantile 
groups, who wanted better social position than what brahmanas gave them. They preferred to patronise non-vedic
religions like Buddhism and Jainism through substantial donations.
Political situation - In the sixth century BCE, Magadha was ruled by Bimbisara and later by Ajatashatru. Both had 
definitive opinions about religion and philosophy. Later on, both patronised Jainism and Buddhism.
Jainism
The Jains believe that their faith has come down to them from antiquity through a series of 24 
Tirthankaras, the earliest of whom was Rishabhanatha, whom Jain legends depict as having lived 
millions of years ago
The first Jain figure for whom there is reasonable historical evidence is Parshvanatha (or Parshva), a 
renunciant teacher who may have lived in the 7th century BCE and founded a community based upon 
the abandonment of worldly concerns. 
Jain tradition regards him as the 23rd Tirthankara (literally, “Ford Maker”; i.e., one who leads the way 
across the stream of rebirths to salvation) of the current age (kalpa).
Mahavira was the twenty-fourth and the last tirthankara of Jainism and as the last tirthankara he 
developed and gave final shape to the Jain doctrines.
After attaining Kevala Gyana, Mahavira converted 11 disciples (called ganadharas), all of whom were 
originally Brahmans. 
Two of these disciples, Indrabhuti Gautama and Sudharman, both of whom survived Mahavira, are 
regarded as the founders of the historical Jain monastic community, and a third, Jambu, is believed to 
be the last person of the current age to gain enlightenment.
Page 4


Buddhism and Jainism
The rise of Jainism and Buddhism
Inequality and Social Conflict - Due to the improvement in agriculture and development of trade, money and 
urbanization, traditional equality and brotherhood gave way to inequality and social conflict. People wanted some kind 
of reprieve from new social problems like violence, cruelty, theft, hatred, and falsehood. Jainism and Buddhism preached 
the concept of peace and social equality, people welcomed it. 
Complexity of the Brahmanical religion - The complex rituals and sacrifices advocated in the Later Vedic period were not 
acceptable to the common people. The sacrificial ceremonies were also found to be too expensive. The superstitious 
beliefs and mantras confused the people.
The philosophy of the Upanishads - The teachings of Upanishads, an alternative to the system of sacrifices, were highly 
philosophical in nature and therefore were not easily understood by all.
Agricultural economy - Killing animals did not bore well for the farmers in the Gangetic valley as the increasing use of 
iron had made animal drawn ploughing popular. As a result, they were in a position to embrace a religion that supported 
non violence and was against the custom of animal sacrifice.
Difficult language - The Vedas were written in Sanskrit and the Brahmans gave religious discourse in only that language. 
It was not understood or spoken by the common people and hence a need was felt for a religion which would be 
accessible for people at large.
Patronized by the Vaishyas - Besides, the general economic progress had led to the rise of vaisyas and other mercantile 
groups, who wanted better social position than what brahmanas gave them. They preferred to patronise non-vedic
religions like Buddhism and Jainism through substantial donations.
Political situation - In the sixth century BCE, Magadha was ruled by Bimbisara and later by Ajatashatru. Both had 
definitive opinions about religion and philosophy. Later on, both patronised Jainism and Buddhism.
Jainism
The Jains believe that their faith has come down to them from antiquity through a series of 24 
Tirthankaras, the earliest of whom was Rishabhanatha, whom Jain legends depict as having lived 
millions of years ago
The first Jain figure for whom there is reasonable historical evidence is Parshvanatha (or Parshva), a 
renunciant teacher who may have lived in the 7th century BCE and founded a community based upon 
the abandonment of worldly concerns. 
Jain tradition regards him as the 23rd Tirthankara (literally, “Ford Maker”; i.e., one who leads the way 
across the stream of rebirths to salvation) of the current age (kalpa).
Mahavira was the twenty-fourth and the last tirthankara of Jainism and as the last tirthankara he 
developed and gave final shape to the Jain doctrines.
After attaining Kevala Gyana, Mahavira converted 11 disciples (called ganadharas), all of whom were 
originally Brahmans. 
Two of these disciples, Indrabhuti Gautama and Sudharman, both of whom survived Mahavira, are 
regarded as the founders of the historical Jain monastic community, and a third, Jambu, is believed to 
be the last person of the current age to gain enlightenment.
Jainism
?Vardhaman Mahavira was born in 599 B.C.E. at Kundagrama near Vaishali in Bihar. 
?At the age of thirty he became an ascetic and wandered for twelve years. In the 13th year of his 
penance, he attained the highest spiritual knowledge called Kevala Gnana. Thereafter, he was 
called Mahavira and Jina (conqueror of self). His followers were called Jains and his religion 
Jainism. 
? He preached his doctrines for 30 years and died at the age of 72 at Pavapuri near Rajagriha
?The three principles of Jainism, also known as Triratnas (three gems), are: right faith; right 
knowledge; right conduct.
?Right faith is the belief in the teachings and wisdom of Mahavira. 
?Right Knowledge is the acceptance of the theory that there is no God and that the world has been 
existing without a creator and that all objects possess a soul.  
?Right conduct refers to the observance of the five great vows (panchamahavrata): not to injure life 
(ahimsa); not to lie (satya vachana); not to steal (asteya); not to acquire property (aprigraha); not to 
indulge in sexual act (brahmacharya)
Page 5


Buddhism and Jainism
The rise of Jainism and Buddhism
Inequality and Social Conflict - Due to the improvement in agriculture and development of trade, money and 
urbanization, traditional equality and brotherhood gave way to inequality and social conflict. People wanted some kind 
of reprieve from new social problems like violence, cruelty, theft, hatred, and falsehood. Jainism and Buddhism preached 
the concept of peace and social equality, people welcomed it. 
Complexity of the Brahmanical religion - The complex rituals and sacrifices advocated in the Later Vedic period were not 
acceptable to the common people. The sacrificial ceremonies were also found to be too expensive. The superstitious 
beliefs and mantras confused the people.
The philosophy of the Upanishads - The teachings of Upanishads, an alternative to the system of sacrifices, were highly 
philosophical in nature and therefore were not easily understood by all.
Agricultural economy - Killing animals did not bore well for the farmers in the Gangetic valley as the increasing use of 
iron had made animal drawn ploughing popular. As a result, they were in a position to embrace a religion that supported 
non violence and was against the custom of animal sacrifice.
Difficult language - The Vedas were written in Sanskrit and the Brahmans gave religious discourse in only that language. 
It was not understood or spoken by the common people and hence a need was felt for a religion which would be 
accessible for people at large.
Patronized by the Vaishyas - Besides, the general economic progress had led to the rise of vaisyas and other mercantile 
groups, who wanted better social position than what brahmanas gave them. They preferred to patronise non-vedic
religions like Buddhism and Jainism through substantial donations.
Political situation - In the sixth century BCE, Magadha was ruled by Bimbisara and later by Ajatashatru. Both had 
definitive opinions about religion and philosophy. Later on, both patronised Jainism and Buddhism.
Jainism
The Jains believe that their faith has come down to them from antiquity through a series of 24 
Tirthankaras, the earliest of whom was Rishabhanatha, whom Jain legends depict as having lived 
millions of years ago
The first Jain figure for whom there is reasonable historical evidence is Parshvanatha (or Parshva), a 
renunciant teacher who may have lived in the 7th century BCE and founded a community based upon 
the abandonment of worldly concerns. 
Jain tradition regards him as the 23rd Tirthankara (literally, “Ford Maker”; i.e., one who leads the way 
across the stream of rebirths to salvation) of the current age (kalpa).
Mahavira was the twenty-fourth and the last tirthankara of Jainism and as the last tirthankara he 
developed and gave final shape to the Jain doctrines.
After attaining Kevala Gyana, Mahavira converted 11 disciples (called ganadharas), all of whom were 
originally Brahmans. 
Two of these disciples, Indrabhuti Gautama and Sudharman, both of whom survived Mahavira, are 
regarded as the founders of the historical Jain monastic community, and a third, Jambu, is believed to 
be the last person of the current age to gain enlightenment.
Jainism
?Vardhaman Mahavira was born in 599 B.C.E. at Kundagrama near Vaishali in Bihar. 
?At the age of thirty he became an ascetic and wandered for twelve years. In the 13th year of his 
penance, he attained the highest spiritual knowledge called Kevala Gnana. Thereafter, he was 
called Mahavira and Jina (conqueror of self). His followers were called Jains and his religion 
Jainism. 
? He preached his doctrines for 30 years and died at the age of 72 at Pavapuri near Rajagriha
?The three principles of Jainism, also known as Triratnas (three gems), are: right faith; right 
knowledge; right conduct.
?Right faith is the belief in the teachings and wisdom of Mahavira. 
?Right Knowledge is the acceptance of the theory that there is no God and that the world has been 
existing without a creator and that all objects possess a soul.  
?Right conduct refers to the observance of the five great vows (panchamahavrata): not to injure life 
(ahimsa); not to lie (satya vachana); not to steal (asteya); not to acquire property (aprigraha); not to 
indulge in sexual act (brahmacharya)
Jainism
?Jainism believed that the main goal of human life is the purification of soul and attainment of nirvana, which 
means freedom from birth and death. 
?This can be achieved not through rituals and sacrifices but by pursuance of Triratnas and Panchamahavrata
?Householders were expected to observe milder form of the practice of these virtues called anuvrata (small vows) 
in comparison to the monk
?The concept of anekantavada or syadavada. It means that the truth can be viewed from aneka or various angels. 
?Emphasis on extreme form of penance, austerity, and strict non-violence
?Both the clergy and laymen had to strictly follow the doctrine of ahimsa. 
?Mahavira rejected the authority of the Vedas and objected to the Vedic rituals
?Even the practice of agriculture was considered sinful as it causes injury to the earth, worms and animals
?Mahavira used Prakrit language to spread his message
?Mahavira organised the Sangha to spread his teachings. He admitted both men and women in the Sangha, which 
consisted of both monks and lay followers.