JAINISM (SECTS IN JAINISM)

1. The schism of Jainism into the two sects seems to have taken place in around 350
BC
a) DIGAMBARAS – (sky-clad or naked) – Leader Bhadrabahu
b) SWETAMBARAS – (white-clad) – Leader Sthulabahu
2. During the reign of Chandragupta Maurya when there was a 12 year of famine,
Bhadrabahu, leading Jain Muni/scholar went to Karnataka, but on return to
Magadha found differences with other Jains on the issue of acceptance of the
Agamas and wearing of cloth.
3. This led to the emergence of the two different sects.
After the 15th century, numerous Jaina monastic establishments called basadis sprang up in
Karnataka and were granted land by the king for their support.

JAIN COUNCILS

1st JAIN COUNCIL 2nd JAIN COUNCIL

300 BC 512 AD

Sthulabhadra Devardhi Kshamasemana

Pataliputra Vallabhi

12 Angas were compiled New additions in the form of

Upangas
DIFFERENCE IN THE TWO SECTS

Digambars Shwetambars
• living naked & not even having • clad in white clothes
cloth as their possession
• do not consider Agamas to contain • believe that the Agamas
the teachings of Mahavira & survived &they represent the
believe that they were lost in the teachings of Mahavira.
famine
. Women cannot be Tirthankaras or .Accord the same status to
attain salvation on account of women who have renounced
not being able to practice
complete renunciation, as they the world and who are
have to cover their body referred as sadvis.
DIFFERENCE IN THE TWO SECTS

Digambars Shwetambars
• Digambaras do not accept the • believe that Mallinath, the 19th
view of womanhood of Tirthankara was a woman who
Mallinath attained salvation and thus
• the two sects do agree on basic women are not precluded from
tenets of Jainism, Viz, Triratna, salvation.
Panch-Mahavrata (five vows),
Ahimsa, Anekantavada, etc. • Shvetambars believe he was
married.
• Digambars believe that Mahavir
was not married
 SIMILARITIES BETWEEN JAINISM AND BUDDHISM
1) Both Jainism and Buddhism had a similarity of ideas and both have sprung up almost in the same
circumstances/ situations.
2) Both appeared as revolts against orthodox Brahmanical Hinduism.
3) Both Buddhism and Jainism sprang in Eastern India where the Aryan culture had no sweeping influence.
4) They contributed to the rise of the revolutionary anti- Brahmanical creeds of Buddhism and Jainism in
Eastern India.
5) In respect of their basic philosophical concepts, Buddhism and Jainism were indebted to the Samkhaya
philosophy.
6) The Buddhists and Jainas equally believe that the world is full of misery, that the objective of religion is to
liberate self from the miseries of this world by eliminating rebirth.
7) This concept of the Jainas and the Buddhist that world is a misery and that man is subjected to the result of
Karma was borrowed from the Upanishads and the Samkhaya philosophy.
8) Both Mahavira and Buddha rejected the authority of the Vedas and the efficacy of Vedic rites.
9) Both upheld ascetic life, moral and ethical codes.
10) Both the teachers upheld non- violence as means of salvation.
11) Jainism and Buddhism had largest number of followers among the mercantile class.
12) Both Mahavira and Buddha preached their doctrines in the language of the people.
 BASIC DISSIMILARITIES
JAINISM BUDDHISM
Founded on The teachings of 24 Tirthankaras The teachings of Gautama Buddha
including Vardhamana Mahavira
Main sects Digambara, Svetambara Mahayana and Hinayana

Concepts about soul Believes that soul is a living entity They do not believe in the ideas of eternal
which sticks to different types of self or soul (Atman) and eternity
matter
Doctrines Non- violence, not lying, not stealing, Eight- fold path
celibacy, non-possession
Way to liberation Rigorous ascenticism and self- Middle Path (through ashtangika marga)
mortification
Progress Mainly confined to India Spread to other parts of world
 JAINISM
1. This faith is said to have been propounded by Mahavira in the 6th century BCE.
2. At present there are 4.5 to 5 million Jains in the world and the followers are mostly
concentrated in India.
3. However, within India, the followers are spread in almost all the states and union
territories.
4. As a community, despite the small numbers (less than 0.5% of the Indian
population). It enjoys good prosperity and literacy.
5. Today, it is considered to be a separate religion distinct from Hinduism and has been
accorded a minority community status in India.
CAUSES FOR THE RISE OF JAINISM AND BUDDHISM
1. Primary cause was religious unrest in India in the 6th century B.C.
2. Complex rituals and sacrifices were not acceptable to common people.
3. Beliefs and mantras confused the people.
4. Teachings of Upanishads were highly philosophical in nature.
5. Rigid caste system where the higher classes enjoyed all the privileges.
6. Kshatriyas resented domination of priestly class.( Both Buddha and Mahavira
belonged to Kshatriya origin.)
7. a) Growth of trade led to improvement in the economic conditions of the
Vaisyas.
b) As a result, they wanted to enhance their social status but the orthodox
Varna system did not allow this.
c) Therefore, this merchant class supported Buddhism and Jainism.
8. Economy changed from pastoral to agro and trade.
9. Ritual killing of animal for sacrifices was not favoured in agro economy.
 JAINISM
1. Philosophy of Jainism is based on the teachings of 24 Trithankaras.
2. Rishabhnath was the first Tirthankara and Mahavira was the 24th and the last
Tirthankara.
3. As a philosophy, Jainism is as old as Vedic Hinduism with Rishabhanath, being
referred to in the Vedas.
4. Rishabhnath (also known as Adinath) is also considered as an incarnation of lord
Vishnu in the Puranas.
5. Jainism flourished as a separate religious philosophy only after the advent of
Mahavira, the last Tirthankara.
6. Excessive ritualism, animal sacrifices, etc. which were opposed by the Jain teachings
along with its emphasis on Ahimsa, compassion, morality, ethics, and other precepts,
enabled it to spread in the country.
 THE LIFE AND TIMES OF MAHAVIRA
1. Vardhaman was the son of King Siddhartha ( the chief of Jnatrika clan), and
queen Trishala.
2. He was born in 599 BC in Kundagrama (Vaishali in present day Bihar)
3. At an age of 30, he renounced his family and kingdom including all worldly
possessions, even his clothes, and set out in search of the truth.
4. He wandered for many years as an ascetic, performing penance and
meditation.
5. Later, he eventually found true knowledge (kaivalya) and thus became Jina (or the
conquer), or Mahavira (the great one).
6. He was also referred as Nigrantha (or Nigantha), one who is free from
attachments and vices.
7. After attaintment of Kaivalya (enlightenment – true knowledge) he preached for
several years.
8. At the age of around 72, he is said to have attained Nirvana at Pavapuri (Bihar).
 TEACHINGS & PHILOSOPHIES OF JAINISM
Emphasis on the practice of Ahimsa is one of the important aspects of Jainism which
distinguishes it from other religions.
• Whole world is animated (has life).
• This would include even the apparently non-living things such as water, stones, etc.
• One must practice Ahimsa or non-violence/non-injury particularly to human beings,
animals, and even to insects and plants.
• Intentional harm and absence of compassion makes the act more violent.
• The life and conduct of Jains is often shaped by non-violence making vegetarianism
essential to their conduct.
• The strict followers of Jainism travel only on foot and do not travel by vehicles as it
could trample insects.
• Further, they cover their mouth with a white cloth and use a broom (of fine thread
called Ogho) to sweep where they sit, less they kill any insect.
 TEACHINGS & PHILOSOPHIES OF JAINISM
• KARMA AND TRANSMIGRATION OF SOUL
1. Jainism believes in transmigration of soul, Viz. the rebirth in different living forms.
2. A person reaps the fruits of one’s Karma and the cycle of birth and rebirth is shaped
through one’s Karma.
3. Thus, to attain freedom from this cycle, one must practice the right Karma.
4. Nirvana could be attained by following the Triratnas – right conduct, right faith, and
right knowledge.
 TEACHINGS & PHILOSOPHIES OF JAINISM
• SAMYAK DARSANA

TRIRATNAS OF
JAINISM
SAMYAK JNANA SAMYAK CHARITRA
The three jewels, Samyak Charitra (right conduct), Samyak Darshana (right faith),
and Samyak Jnana (right knowledge) are the core values to be adopted for
attaining salvation.
 SAMYAK
CHARITRA

AHIMSA SATYA

SAMYAK
BRAHMACHA CHARITRA ASTEYA
RYA

APARIGR
AHA
 SAMYAK CHARITRA
1. SAMYAK CHARITRA
a) This refers to right conduct which in turn includes five vows (Panch-
Mahavrata).
b) These are Ahimsa (non injury / non- violence), Satya (not lying/ telling
truth),Asteya (non stealing), Aparigraha (non possession/ non
attachment) and Brahmacharya (Celibracy).
 SAMYAK DARSHANA
WHAT ARE THOSE TATTVAS ?
• Tattva connotes “ Reality, Truth” in Jain philosophy, and is the framework for salvation.
• According to Digambara Jains, these are seven tattvas, while Svetambaras believe in
nine tattvas.

1. Right faith or Samyak Darshan implies to understand the true nature of substance.
2. To do this one must have faith in the teachings of the Tirthankaras which enables a
person to distinguish between the right and wrong karma.
3. As per this philosophy, a person ought to believe in Tattvas of Jain philosophy.
 SAMYAK DARSHANA
TATTVAS OF JAIN PHILOSOPHY :-
• Jiva – Matters which posses soul
• Ajiva – Matters which do not posses soul
• Asrava – Karmic influx (both evil and auspicious) into the soul
• Bandha – Bondage of Karma and the soul.
• Samvara – Stoppage of Karmic influx into the soul
• Nirjara – Separation/dissociation of karmic matter from the soul
• Moksha – Liberation due to separation of karmic matter from the soul
• Punya – Good karma Found in the tattva theory of Swetambara,
but not of Digambaras.
• Papa – Bad Karma
 SAMYAK JNANA
• As per this philosophy the right knowledge is of five kinds. These are :
1. Mati (sensory knowledge) : obtained through normal faculties
2. Srutu (acquired knowledge) : which is verbal or non-verbal acquired words through
scriptures.
3. Avadhi (distant knowledge) : of remote things or clairvoyance acquired through higher
faculties.
4. Mansh prayaya (para-normal knowledge) : or knowledge acquired physically or
telepathically.
5. Keval (absolute Knowledge) : or perfect knowledge which is not subject to perspectives
or relative standpoints.
 DRAVYA (SUBSTANCE)
1. According to the Swetambara tradition of Jainism, there are five eternal substances
in existence :-
• Soul (jiva)
• Matter (pudgala)
• Space (akasha)
• Motion (dharma) and
• Rest (Adharma)
4. To this list of five, the Digambara Jain tradition adds “Time” (Kala) as the sixth
eternal substance.
 JAINISM
• As per this philosophy, “although the truth is one, but owing to different perspectives,
different people perceive the same truth differently”. Thus, truth can be approached in
different ways.
1. The concepts of Syadvada or ‘conditional view points’ and Nayavada or ‘partial
viewpoints’ further arose from Anekantavada.
2. Thus, truth as we perceive may not be taken as absolute, rather it is even relative.
3. Also known as the philosophy of non-absolutism or of relative pluralism, Anekantavada
is among the core and distinguishing philosophies of Jainism.
4. The doctrine of Anekantavada is applied by Jains in religion, philosophy , and all fields of
life.
5. Thus, it encourages free thinking and helps in reconciliation of different perspectives.
6. At the same time it also forewarns us not to be too dogmatic or a stickler to one’s own
viewpoint as truth is not absolute.
7. Thus, it promotes tolerance of views and reconciles with the philosophy of non-
violence.
OTHER SALIENT ASPECTS OF JAIN PHILOSOPHY
• Views on God
i. Jainism recognized the existence of the gods but placed them lower than
the Jina.
• Other Important Views
i. Jainism was opposed to ritualism, animal sacrifices, infallibility of the Vedas
and Brahmanical superiority.
ii. It laid special emphasis on renunciation, austerity, and asceticism.
 VIEWS ON VARNA SYSTEM
• It did not condemn the varna system, as Buddhism did.
• According to Mahavira, a person is born in a high or in a lower Varna in
consequences of the sins or the virtues acquired by him in the previous
birth.
• Mahavira looks for human values even in a chandala.
• In his opinion, through pure and meritorious life members of the lower castes
can attain liberation.
• Jainism mainly aims at the attainments of freedom from worldly bonds and no
ritual is required for acquiring such liberation.
 ASCETICISM
✓ Of all the major Indian religions, Jainism has had the strongest austerity-
driven ascetic tradition, and it is an essential part of a mendicant’s spiritual
pursuits.

✓Acetic life may include nakedness symbolizing non-possession of even

clothes, fasting, body mortification, penance and other austerities.

✓This is done in order to burn away past karma and stop producing new karma
both of which are believed in Jainism to be essential for reaching moksha.
 FOOD & FATSING
✓ The practice of non-violence towards all living beings has led to Jain
culture being vegetarian.
✓ Jain monks and nuns do not eat root vegetables such as potatoes, onions,
and garlic because tiny organisms are injured when the plant is pulled up,
and because a bulb or tuber’s ability to sprout is seen as characteristic of a
higher living being.
✓ Jains fast on different occasions throughout the year, particularly during
festivals. This practice is called upavas, tapasya or vrata.
✓ The fasting practice is believed to remove Karma from one’s soul and allow
one to gain merit (punya).
 MEDITATION
✓ Jainism considers meditation (dhyana) a necessary practice.

✓ In Jainism, meditation is concerned more with stopping Karmic attachments

and activity, not as a means to attain transformational insights or self-
realization as in other Indian religions.
 SALLEKHANA
✓ The Sallekhana ( or Santhara) vow is a “religious death” ritual vow
observed at the end of life, historically by Jain monks and nuns

✓ In this vow, there is voluntary and gradual reduction of food and liquid
intake to end one’s life by choice and with dispassion.

✓ In Jainism this is believed to reduce negative karma that affects a soul’s

future rebirths.
 RITUALS & WORSHIP
✓ There are many rituals in Jainism’s various sects.

✓The ultimate ritual is Sallekhana, a religious death through ascetic

abandonment of food and drinks.

✓A Jina as deva is not an avatar (incarnation) in Jainism, but the highest

state of omniscience that an ascetic tirthankara has achieved.

✓Out of the 24 Tirthankaras, Jain devotional worship is predominantly

addressed to four. Mahavira, Parshvanatha, Neminatha and
Rishabhanatha.
 JAIN SCRIPTURES
1. The teachings of Mahavira and other Tirthankars are contained in the Jain scriptures
called ‘Agamas’.
2. These Agamas were written in Prakrit.
3. These scriptures were not originally in written form or documented, as possessions
and attachments were not permitted in the Jain philosophy.
4. As such, these scriptures were passed on by oral traditions for many centuries before
being documented.
5. It is believed that after the great famine in 350 BC, many of the Agamas were lost.
6. Subsequently, they were recompiled and documented.
7. But it is also believed by Digambaras that these recompiled Agamas were not the
authentic teachings of Lord Mahavira.
8. However, Shwetambaras believe the Agamas to be the teachings of Mahavira himself.
 Buddhism
1. 4th largest religion in the world having nearly
500-550 million followers (7%-8% of the world
population).
2. Concentrated largely in Asia with the maximum
Buddhist presence in China and other countries
in Southeast Asia (viz. Cambodia, Myanmar and
Thailand), South Asia (Sri Lanka), and East Asia
(Japan).
3. Buddhism as a religion was founded by Gautama
Buddha in the 6th century BCE in India.
5. It is divided into numerous sects, viz.
Mahayana, Hinayana, Vajrayana and
Theravada.
6. It has a rich philosophy, captured in the
Tripitakas and other Buddhist scriptures.
 Origin of Buddhism
1. Events and occurrences have been found to
be recorded in the various Buddhist texts and
accounts of travelers and writers like Fa-Hien
and Hiuen Tsang.
2. Further, inscriptions and edicts of emperor
Ashoka and other kings which survive to this
day on stupas, chaityas, and other rock
inscriptions, serve as an important source of
information about Buddhism.
4. Lord Buddha - born in 563 BC to king
Suddhodhana (a Sakya ruler of Kapilvastu) and
Maya Devi, in Lumbini
5. Owing to predictions of seers, that he would
either become a great emperor or a great sage,
his father restricted his life to the comforts of
the palace.
6. He was married to Yashodhara and had a son
Rahul.
7. Once, in a venture outside the palace, the sight
of a sick man, an old man, a corpse, and a monk
(referred to as the ‘four sights’) deeply
influenced him.
9. He renounced his worldly life, family and
Kingdom in persuit of the truth
(“Mahabhinishkramana”).
10.With several years of asceticism and
mediation, Buddha attained enlightenment
in Bodh Gaya under a Pipal tree (called the
Bodhi tree) and hence became Buddha – one
who is enlightened.
11.First sermon -to his five disciples at Sarnath
(Varanasi), an event called the Dharmachakra
Pravartana or the turning of the Wheel of
Law.
12.This marks a formal beginning of the
Buddhist religion.
13.Buddha spent the rest of his life in preaching
in different parts of the country – largely in
Magadh and Kosala Mahajanpads.
14.He attained Mahaparinirvana at Kusinagra
(in present day Uttar Pradesh).
 Buddhism
Facts about Buddhism
Other Name Siddhartha
Father Shuddodhana
Mother Mahamaya
Republic Shakya Clan
Capital Kapilavastu
Raised by Gautami
Wife Yashodhara
Son Rahul
Born Lumbini
Year 563 BC To 483 BC
 Events and Symbols In Buddhism
1. Lotus: This represents purity and the birth of
Buddha.
2. Pipal/Bodhi Tree: It represents attainment of
enlightenment by Buddha.
3. Wheel:
▪ This represents the delivering of the first sermon
by Buddha at Sarnath or Dharmachakra
Pravartana.
▪ The 8 spokes of the wheel represent the
eightfold path of Buddhism.
4. Stupa: This represents the Mahaparinirvana of
Buddha.
5. Empty Throne: This represents the Buddha
himself and it is also a reference to his royal
ancestry. At times it also signifies the Buddha
in meditation.
6. Lion: This symbol traditionally represents
strength, power and royalty and it is also
representative of Buddha.
7. Footprints: It is representative of the
footprints of the Buddha and his presence.
8. Three Jewels (Triratna): The triple gems
represent the Buddha, the Dhamma, and the
Sangha.
9. Deer:
▪ Deer symbols usually indicates two parts that
are “deer” and “the dharma wheel”
▪ It is a reference to Buddha’s first teaching at
Deer park in Sarnath.
10.Elephant: It represents valour, strength and
wisdom.
 Buddhism
Council Time Patronage Monk Where Motive Facts

1st 400 King Mahakasyapa Rajgriha To preserve Buddha’s • Ananda,

Buddhis BC Ajatshatru teachings(Sutta) and rules great
t for disciples(Vinaya) disciple
Council recited
Sutta
• Upali,
another
disciple
recited
Vinaya
2nd 383 King Sabakami Vaishali To settle a dispute on
Buddhis BC Kalasoka Vinaya Pitaka, the code of
t discipline
Council
3rd 250 King Moggaliputta Patalipu Abhidhamma Pitaka was
Buddhis BC Ashoka Tissa tra established and now
t known as “Tripitaka”
Council

4th 72 AD Kushan Vasumitra Kundalv Divided Buddhism into 2

Buddhis King with ana sects Mahayan & Hinayan
t Kanishka Asvagosha as Kashmir
Council his deputy
 TEACHINGS & PHILOSOPHY OF BUDDHA
• The Famous “Middle Path”
1. Buddhism emphasizes on following the middle path for attaining salvation, i.e., a path
neither of self-indulgence nor of extreme asceticism or self-penance.
• Views On God
1. Buddha did not believe in god as a creator of the universe or an eternal or unchanging
soul.
2. However, Buddhist texts do not contain explicit denial of existence of god.
3. He was a rationalist who tried to explain things in light of reason and not on basis of
blind faith.
• Views On Ahimsa
1. Buddhist teachings also emphasized on Ahimsa or non-violence (although
Buddhism was more moderate when compared to Jainism in the extent and
strictness to which Ahimsa and its edicts were to be implemented or asceticism
was to be adopted.
2. Even under gravest provocation Buddha did not show least anger or hatred and
instead conquered everyone by his love and compassion.
• Views On Karma
1. He laid great emphasis on law of karma.
2. He argued that condition of man in this life depends upon his own deeds.

• Views On Soul
1. Buddhism does not recognize the existence of soul.
 BUDDHISM AS A SOCIAL REVOLUTION
1. Though he did not make a direct attack on the caste system, he was against any social
distinction.
2. People were taken into the Buddhist order without any consideration of caste.
3. Women were also admitted to the Sangha and thus brought on par with men.
4. His religion was identical with morality and it emphasized purity of thought, word and
deed.
5. In comparison with Brahmanism, Buddhism was liberal and democratic.

Therefore, Buddhism was more a social than religious revolution.

 EMPHASIS ON ETHICS
1. It emphasized on righteous action for attaining salvation or ‘Nibbana’ (Nirvana)
which literally means extinguishing of the ego and desire.

2. It taught the code of practical ethics and laid down the principle of social equality.

3. Buddhism preached against ritualism, idolatry, animal sacrifices, Brahmanism, and

caste system.
 TEACHINGS & PHILOSOPHY OF BUDDHA
1. It bases its philosophy on the Four Noble Truths and propounds the Eightfold path to
attain salvation.
• Four Noble Truth
1. World is full of sorrow
2. Desire is the cause of sorrow
3. Triumph over desires leads to prevention of sorrow
4. Man can avoid Dukkha by avoiding extremes of life and following Eight-fold paths
• Eight Fold Path Or Astangika Marga
1. Right observation 5. Right livelihood
2. Right determination 6. Right exercise
3. Right action 7. Right memory
4. Right speech 8. Right meditation
 BUDDHIST SCRIPTURES
• Tripitakas
The Buddhist philosophy is contained in several important Buddhist scriptures, the most
important of which are the Tripitakas. It literally means the three baskets of knowledge
and teachings.
1. Vinaya Pitaka – It contains the details of life of Lord Buddha and rules and
regulations for functioning of the Sangha.

2. Sutta Pitaka – This contains Buddha’s sermons on matters of doctrine and ethics.

3. Abhidhama Pitaka – The metaphysical concepts and philosophy of Buddhism are

contained in this Pitaka.
 BUDDHISM
• TRIPITAKAS :-
1. VINAYA PITAKA ( “Conduct”) - :
✓ Suttavibhanga
✓ Khandhaka
✓ Parivara
2. SUTTA PITAKA (“Sermon”) -:
✓ Digha Nikaya
✓ Majjhima Nikaya
✓ Samyutta Nikaya
✓ Anguttara Nikaya
✓ Khuddaka Nikaya
3. ABHIDHAMA PITAKA (“Meta Physics”) :-
✓ Dhammasangani
✓ Vibhanga
✓ Dhatukatha
✓ Puggalapannatti
✓ Kathavatthu
✓ Yamaka
✓ Pathana

✓*** Largest is Sutta Pitaka which is divided in 5 groups (nikaya)

 OTHER IMPORTANT BUDDHIST SCRIPTURES
Jatakas Contain tales of previous births of
Buddha in poetry form
Millind Panha “Questions of Menander” contains
dialogue of the Greco-Bactrian king
and Buddhist monk Nagasena
Dipavamsa Known as “Chronicle of the Island” Oldest historical record of Sri Lanka
:Pali Literature
Mahavamsa Known as “Great Chronicle” Written in Pali literature

Mahavastu Written in Sanskrit, Pali and Prakrit Accounts of earlier lives of Buddha

Buddha Charita Sanskrit work by Ashavaghosa

Lalitavistara Sanskrit text deals with the life story

of Buddha
Divyavadana Sanskrit text deals with the life story This texts basically correlates past
of Buddha lives virtuous deeds to subsequent
lives events.
 BODHISATTVAS
• 8 BODDHISATTVAS :-
a. Avalokitesvara
b. Manjusri
c. Vajrapani
d. Samantabhadra
e. Ksitigarbha
f. Maitreya
g. Sadaparibhuta
h. Akasagarbha
1. Boddhisattva means one who has the wish to attain Buddhahood not only for his
benefit but for the benefits of all the beings.
2. A Boddhisattva is bound to attain enlightment and refers to all who are destined to
become the Buddha in this life or in another life.
 IMPORTANT BODHISATTVAS
• AVALOKITESVARA
1. Avalokitesvara literally means “The Lord who looks down”.

2. He is also called Padmapani meaning the “Lotus-Bearer”.

3. His special attribute is compassion towards all living beings of the world.

4. A cave wall painting of Avalokitesvara is present in Ajanta Caves as Padmapani.

 IMPORTANT BODHISATTVAS
• MANJUSRI
1. Manjusri is a manifestation of great wisdom and meditation.

2. Manjusri is depicted as a male bodhisattva wielding a flaming sword in his right hand,
representing the realization of transcendental wisdom which cuts down ignorance
and duality.

3. In some statues, he is portrayed with a sword in one hand and the book in the other
hand, which describes the cardinal virtues to be followed by the worshipers of
Buddha.
 IMPORTANT BODHISATTVAS
• VAJRAPANI
1. He is the protector and guide of the Buddha.

2. He symbolizes Buddha’s power.

3. Vajrapani, a sterner Bodhsattva, is the foe of sin and evil, and like the god Indra
bears a thunderbolt in his hand.
 IMPORTANT BODHISATTVAS
• MAITREYA
1. The gentle Maitreya is worshipped as a Bodhisattva and he is regarded as future
Buddha.

2. He is also referred to as Ajita Bodhisattva.

3. The prophecy of the arrival of Maitreya refers to a time in the future when the dharma
will have been forgotten by most on the terrestrial world.

4. We note here that popular Budai or laughing Buddha is claimed to be a incarnation of

Maitreya.
 IMPORTANT BODHISATTVAS
• SADAPARIBHUTA
He persevered in the face of persecution for the sake of the correct teachings of Buddha,
and finally attained Buddhahood.

• SAMANTABHADRA
Samantabhadra means Universal Worthy and he is associated with meditation.

• KSITIGARBHA
a) The name literally means “earth womb”
b) Ksitigarbha is known for his vow to take responsibility for the instruction of all
beings, between the death of Gautama Buddha and the rise of Maitreya, as well as
his vow not to achieve Buddhahood until all hells are emptied.
 BUDDHISM
• 3 Protection Deities around Buddha :-
1. Manjusri = Wisdom

2. Vajrapani = Power

3. Avalokitesvara = Compassion
 SECTS IN BUDDHISM
• Over a period of time Buddhism divided into several sects, depending on
their belief and practice.
1. HINAYANA :-
• Literally meaning the smaller vehicle, Hinayana emerged as a separate form of
Buddhism after the fourth Buddhist council.
• This was the orthodox sect that emphasized on individual salvation.
• It follows the original teachings of Buddha.
• In this sect, unlike in the Mahayana sect, Buddha was not considered as a god.
• Does not believe in idol worship.
• Thervada is a Hinayana sect.
• In Hinayana sect, Buddha and events of his life were represented symbolically.
• Pali language was used predominantly.
2. MAHAYANA :-
• Literally meaning the larger vehicle.
• Believed in universal salvation rather than merely the salvation of individuals.
• Mahayana sect also accepted making of statues of Buddha in Human form and
believed Buddha to be an eternal god.
• Idol worship was practiced.
• They also followed the concept of Bodhisattvas such as Avlokiteshwara , Vajrapani,
Kshitigarbha.
• These were venerated souls who had attained personal salvation but took birth on this
earth to enable the salvation of other souls.
• Sanskrit was the predominant language.
• This sect was propagated by emperor Kanishka and later spread far and wide.
3. THERAVADA :-
• This literally means the “Doctrine of Elders”.
• Like Hinayana, it emphasized on attaining of individual “Nirvana” through mental
discipline, appropriate knowledge and right conduct.

4. VAJRAYANA :-
• A new form of Buddhism emerged in Bengal and Bihar during the Pala rule under the
influence of tantric sects of Hinduism.
• This sect worships Buddha, Bodhisattvas and female divinities like Tara.

Buddhism also has regional variations such as Lamaism of Tibet, Sri Lanka
Buddhism, Thai Buddhism and Japanese Buddhism.
 CONTENTS OF BUDDHISM LECTURES
✓ Buddhism – An Introduction
✓Buddhism – A Brief History
✓ Spread of Buddhism – Buddhist Councils
✓ Teachings & Philosophy of Buddha
✓ Buddhist Scriptures
✓ Important Bodhisattvas
✓ Sects in Buddhism
✓ Event & Symbols in Buddhism
✓ Places associated with the life of Buddha
✓ Mudras of Buddha
✓ Causes for the decline
 SCHISMS IN BUDDHISM
1. The second Buddhist council was convened at Vaishali a century after
the death of the Buddha (around 383 BC presided over by
Sabakami).

2. Its purpose was to end the controversy between the monks who
began to follow some unorthodox practices, and their opponents
who remained orthodox.

3. But unfortunately it failed to arrive at an agreement over monastic

discipline, leading to the division of the Buddhist Sangha into the
orthodox Stharviravadins (or Theravadins) and the unorthodox
Mahasanghikas.
 STHAVIRAVADINS
1. The earliest and at the same time, a vivid and simple picture of the
personality of the Buddha and his teachings is found in the Pali
literature of the Theravadins or Sthaviravadins.

2. This literature also describes Buddha as god of gods (devatideva),

and capable of being a world teacher.
 SARVASTIVADINS
1. The Sarvastivadins closely related with the school of Theravada.

2. The school of the Sarvastivadins is centered round the idea, sabbam

atthi (all things exist).

3. This school and that of the Sthaviravadins are realists. For them, the
external world and its constituent parts, have a real existence.

4. Therefore this school believes that all things exist, and exist
continuously- in the past and the future as well as in the present.
 MAHASANGHIKAS
1. They believed in the transcendent nature of the Buddha and therefore all
sorts of superhuman powers were attributed to them.
2. The distinguishing character was that greater importance was attached to the
Bodhisattvas, as they were considered to posses paranormal powers and to
have been more helpful to the world.
 PLACES ASSOCIATED WITH LIFE OF BUDDHA
• ASTAMAHASTHANAS – There are eight holy places associated with the life of Buddha.
• LUMBINI
a) Located in Nepal
b) Birth place of Buddha
• BODHGAYA
a) Place of enlightenment
b) Located in Bihar on bank of river Neranjana (also known as Uruvela at that time)
• SARNATH
a) Also known as Isipatana
b) Delivered first sermon at deer park
• KUSHINAGAR
a) Noted Buddhist site marking his place of death
• SRAVASTI :-
a) Buddha spent a major portion of his life here
b) Important for Jains also.
c) In Buddha time, it was the capital of Kosala Kingdom
• SANKASYA :-
a) Farrukhabad district of Uttar Pradesh
b) Currently it has ruins of old monasteries and Buddhist monuments
• RAJGIR :-
a) It is sacred to the founders of both the historical Mahavira and Buddha
b) Buddha delivered some of his famous sermons and initiated king Bimbisara of Magadha
and countries others to Buddhism
• VAISHALI :-
a) During his time Vajji Mahajanapada
b) After leaving Kapilavastu for renunciation, he came to Vaishali first and had his spiritual
training.
 OTHER PLACES OF IMPORTANCE N BUDDHISM
• AMARAVATI :-
a) AP’s Guntur district
b) Site of a Buddhist Stupa built in pre-Mauryan times, ruled by Satavahana
Kings.
• NAGARJUNKONDA :-
a) Near Nagarjunasagar in AP
b) Home to more than 30 Buddhist Viharas
c) Named after Nagarjuna, a renowned Buddhist scholar and philosopher
d) Remains were discovered in 1926 by archaeologist AR Saraswati in 1926
• AJANTA CAVES :-
a) It have 31 rock cut caves from 2nd to 8th century AD, located in
Aurangabad
b) First caves called Chaityas were created during Satavahana Dynasty
c) Cave No.1 has the painting of Padmapani and Vajrapani
d) Jataka tales are depicted on the walls
• ANGKOR WAT :-
a) Located in Cambodia
b) Temple were built by Suryavarman II
• BODH GAYA :-
a) It has Mahabodhi temple and Bodhi tree
b) Later, Mahabodhi temple became UNESCO world heritage site in 2002
• BOROBUDUR :-
a) Loacted in Indonesia
b) It is a UNESCO world Heritage site
• BAMYAN CAVES :-
a) Located in Afghanistan
b) Made in Gandhara style
c) Largest examples of standing Buddha
d) Blown by dynamite by Taliban in 2001
• ELLORA CAVES :-
a) It has Buddhist, Jain and Hindu Rock cut temples built by Rashtrakuta kings
b) Most caves of Buddhism are Viharas
• PUSHPAGIRI UNIVERSITY :-
a) It was an ancient Buddhist mahavihara located a top Langudi Hills in Jajpur
district of Odisha, India
b) Along with Nalanda, Vikramashila, Odantapuri, Takshashila and Vallabhi, it is
believed to be a major ancient center of learning
• VIKRAMSHILLA, AND ODANTAPURI :-
a) Vikramshila and Odantapuri were the Buddhist Viharas founded by Palas.
 THE BHAKTI MOVEMENT
❑ The Bhakti movement emerged as a new devotional trend in the Hindu society
1) It aimed to purge the religion of its Brahmanical orthodoxy, evils like untouchability, and loosen the grip of
the caste system.
2) Its tenets were based on devotion on God and equality of mankind.
3) The movement had its origin in the 8th century BC when the Alvars (vaishnavaites) and the Nayanars
(Shaivities) had emerged in Southern India.
4) The movement reached its zenith in the 15th and 16th century and is referred to as the Bhakti movement.
5) The Bhakti movement emerged in Northern and Eastern Indian much later.
Further, here it manifested in different sects which were based on worship of different deities such as
Vaishnavism, Shaivism, Shaktism, etc.
 EARLY BHAKTI MOVEMENT
• The emergence of Alvars and Narayans in South India marked the beginning of the Bhakti movement.
• It was departure from the old religious thought process and was more egalitarian and inclusive.
 EARLY BHAKTI MOVEMENT
❑ THE ALVARS

• The word Alvars literally means, those immersed in devotion of Lord Vishnu.
• Their Bhakti tradition was characterized by penning of songs and poems in service and love of the God.
• The saints and devotees would travel from place to place singing hymns in praise of Lord Vishnu of Krishna.
• There were 12 important Alvars who belonged to different social backgrounds, the best known being
Periyalvar and his daughter Andal.
• Andal, the only woman Alvar saint, wrote a number of compositions which are still sung to this day.
• The Nalayira Divya Prabandham is an important Alvar composition.(Tamil verses composed by the 12 Alvars,
and was compiled in its present form by Nathamunigal during the 9th – 10th centuries.)
 EARLY BHAKTI MOVEMENT
❑ THE NAYANARS

• These were devotees of Lord Shiva who were a group of 63 saints (also saint poets) in the 6th to 8th century.
• Like Alvars, their mode of worship was singing hymns or devotional songs in praise of the deity and travel from
place to place.
• Karaikkal Ammaiyar was a female Shiva devotee whose compositions are preserved to this day.
• The important Nayanars were Sambandar, Sundarar, and Appar.
• The compilation of their songs is contained in Tevaram and Tiruvachakam.
• As a result of patronage of the Chola Kings a number of temples of prominence dedicated to Lord Shiva were
constructed at Thanjavur, Chidambaram, and Gangaikondacholapuram.
• The Nayanar and Alvar traditions also inspired a number of splendid metal and stone sculptures (viz. the image of
Shiva as Natarajan).
 EARLY BHAKTI MOVEMENT
❑ THE VIRASHAIVAS & THE LINGAYATS

• The movement of Virashaiva (heroes of Shiva) or the Lingayats (wearers of the Linga) emerged in around 12th
century in Karnataka.
• The movement was started by Basavana (a Brahmin) who was earlier a Jaina and a minister in the court of a
Chalukyan King.
• The Linayats opposed the caste system and worked for the emancipation of women and the downtrodden in
the society.
• They were opposed to ritualism and Brahmanical orthodoxy.
• They supported widow remarriage and post puberty marriage of girls.
• They did not believe in rebirth and believed in unification of the soul with Shiva on death.
• They did not cremate their dead but buried them.
• The teachings or the messages of the Lingayats is contained in Vachanas (literally meaning as sayings) which
were composed in Kannada.
 EARLY BHAKTI MOVEMENT
ARE VIRASHAIVAS AND LINGAYATS THE SAME?
LINGAYAT VEERASHAIVAS
Lingayats are followers of Basavanna, the 12th- century Veerashaivism, as the name suggests, is an order od
social reformer who rebelled against Hindu society and Shaiva faith, which in turn is one of the two major Vedic
established a new Dharma. faiths- the other one being the Vaishnava faith. Both
Shaiva and Vaishnava followers constitute the sanatana
dharma.
Basavanna protested these practices like caste system, They accept the Vedic texts and practices like caste and
Vedic worship etc. gender discrimination.
But the Shiva that Basavanna referred to is not the Veerashaiva worship Lord Shiva, the one mentioned in
Hindu mythological Shiva. Basavanna’s Shiva is a Hindu mythology.
formless, seamless figurative entity.
In terms of religious practice, Basavanna propagated Basavanna had suggested wearing of the Ishtalinga on
only the worship of Ishta Linga. one’s neck but Veerashaivas have done away with the
practice.
He did not encourage rituals and ceremonies of Veerashaivas, however, encouraged such rituals in stark
offering, prayer and sacrifice. contrast.
 LATER BHAKTI MOVEMENT
• While the first wave of Bhakti movement emerged from the southern part of India, it did not cover the entire
country.
• Further, no such parallel movements was seen in northern part of India for centuries to come.
• Brahmins occupied important positions in the court of Rajput kings and discharged religious and secular
functions.
• Although same religious leader did emerge from the non- Brahmanical background, viz. the Naths, the Jogis, and
the Siddhas, it did not take the shape of a large scale movement.
 THE IMPACT OF THE DELHI SULTANATE AND THE ADVENT
OF ISLAM
• The Islamic religion with its concept of equality and egalitarianism also influenced the Hindu society, particularly
the marginalized section to whom the teachings of Islam appealed.
• The authority of the Rajput's and the social- religious authority of the Brahmins waned under the Delhi Sultanate.
• The influence of Islam also brought into fore the Growth of Sufism.
• There was a need for reform and consolidation of Hinduism in the midst of sweeping socio- religious political
changes, religious conservations, and turmoil in the mainstream Hindu religion.
• It is also noteworthy that the seeds of Bhakti movement were sowed in Upanishadic teachings and earlier revival
in Hinduism brought about as a result of teachings and philosophy of Shankaracharya (Advaita- Vedanta
philosophy),Ramanuja (Vishisht-Advaita) and Madhavacharya (Dvaitavad philosophy).
• Thus, the later phase of Bhakti emerged in the 14th century CE and reached its peak in 15th and 16th century CE.
It include many saints and preachers like Ramananda, Kabir, Guru Nanak, Chaitanya, Mirabai. Etc.
The above factors all led to the growth of the Bhakti movement.
 PHILOSOPHIES CHARACTERISING THE BHAKTI MOVEMENT
A number of philosophy are said to have influenced and characterized the Bhakti movement ranging from
Vedantism to Sufism. Some of these are:

1) Vedantism:
• The Upanishadic teaching particularly that of Shankaracharya, Madhavacharya, and Ramanuja has a salutary
effect on reformation of the Hindu religion and reducing the influence of ritualism and orthodoxy.
• Thus, it paved the way for growth of Bhakti movement.

2) Dvaita and Adavaitha Philosophy:

• Bhakti movement incorporated in its fold both the Advait philosophy or monism and the Davaita philosophy or
dualism.
• Elements of both philosophies can be found in teaching of Bhakti saints.
• While that of Nanak’s and Kabir’s philosophy were based on monism, many other Bhakti teachers preached the
dualistic philosophy.
3) Nirguna and Saguna:

• Bhakti movement also saw emergence of two distinct streams of devotion, the Nirguna or those who
believed in formless and attribute less God; and Saguna where God was perceived to be having attributes
and was even personalized.
• While some preachers like Kabir believed in a formless God (nirguna Brahma), the likes of Mirabai,
Tulsidas, and Soordas were devotees of the Saguna Brahma.

4) Sufism:

• This too had an important influence on Hindu society, particularly its emphasis on unity of God and
equality of mankind.
• Sufism and its growth is also seen by scholars to be often parallel to the Bhakti movement.
 FEATURES OF THE BHAKTI MOVEMENT
• Movement emphasized on Bhakti (or devotion to God) as a means to attain salvation.
• Movement and most preachers emphasized on monotheism or existence of one God.
• However, the perception of God could be Nirguna (formless/ attribute less) or Saguna (with attributes).
• The movement emphasized on equality of mankind and was inclusive. It professed salvation to woman and the
marginalized.
• It dispensed the need old rituals, attacked dogmas, Brahmanical superiority, and prescribed surrender to God
through Bhakti as means of salvation
• It preached mostly in local language and followed the guru- shishya tradition.
IMPORTANT PREACHERS IN THE BHAKTI MOVEMENT
1) SHANKARACHARYA:
8TH century CE; Preached throughout India.

• Also referred as Adi Shankaracharya, he was responsible for bringing revival and reformation in Hinduism.
• His teachings are based on Advaita philosophy of Vedanta (monism) emphasizing on the unity of the creator and
creation.
• Founded the four ‘mathas’ in different geographical locations of the country and thus unifying Hinduism.
• Laid the foundation of Bhakti movement with his composition of devotional hymns in praise of Lord Vishnu, Lord
Shiva, and goddess Shakti.
• Composed commentaries on the Vedas (Brahma Sutras) Upanishads, and the Gita.

2) RAMANUJA:
11TH century CE; Tamil Nadu and South India.

• He was the propounder of the Vishishtadvaita philosophy.Along with Advaita Philosophy (of Shankaracharya) and
Dvaita philosophy (of Madhavacharya), the three form the most important Vedantic philosophy.
• Follower of Sri Vaishnavism (worship of Vishnu and Lakshmi).
• Teachings emphasized on Bhakti or devotion to a personal to a personal God.
 3) BASAVANNA:
12th century CE; Karnataka.

• He was philosopher, a Kannada poet, a statesman, and a religious reformer.

• Laid the foundation of Lingayat sect which emphasized on devotion to Lord Shiva (followers wore Shivalinga
around neck).
• He spread social awareness through his poetry which is known as Vachanas.
• Compilation of the Vachanas is called Vachanas Sahitya.
• He introduced new public institutions such as the Anubhava Mantapa (or the ‘hall of spiritual experience’)
which welcomed men and woman from all socio-economic backgrounds to discuss spiritual and mundane
question of life, in open. The Basavarajadevara Ragale by the Kannada poet Harihara is the earliest available
account on the life of the social reformer.

4) MADHAVACHARYA:
13TH century CE; Karnataka.

• Propounded the Dvaita philosophy of Vedanta which emphasized on dualism or subtitle but fundamental
difference between the Brahma (creator) and Atman (soul).
• Emphasized on attaining salvation through the grace of God through the Bhakti tradition.
• Composed nearly 37 texts on Dvaita philosophy.
 IMPORTANT PREACHERS IN THE BHAKTI MOVEMENT
❑ JNANESHWAR
Late 13th century CE; Maharashtra

• A saint poet in Maharashtra and early reformist. He was also a philosopher and a yogi of the Nath tradition.
• His commentary on Bhagvad Gita called Jnaneshwari and another work Amrut-Anubhav are important
contributions in Marathi literature.
• Emphasized on ‘Bhakti’ and equality of all beings and condemned the caste system.
• Belonged to the Varkari tradition (A Bhakti tradition in Maharashtra and Karnataka where Lord Vishnu is
worshipped in his incarnation as Vitthal or Vithoba).
 Important preachers in the bhakti movement
❑ NAMDEVA
Late 13th and 14th century CE; Maharashtra, northern Karnataka

• He was a poet and saint of the Varkari tradition.

• He was a Vaishnavite and his preaching's included the Nirguna as well as saguna elements.
• Preached and composed in local Marathi language.

Varkari or Warkari (meaning ‘a pilgrim’) is a sampradaya (religious movement) within the Bhakti spiritual
tradition of Vaishnavite Hinduism, geographically associated with the Indian state of Maharashtra.
 IMPORTANT PREACHERS IN THE BHAKTI MOVEMENT
❑ RAMANANDA
Part of the 14th and 15th century CE; Varanasi region of Uttar Pradesh
• Founder of the Ramanandi Sampraday, one of the largest monastic Hindu order.
• Prominent preacher of Bhakti movement, a Vaishnava devotional poet and saint.
• Initiated 12 disciples (10 men and 2 women) which include Kabirdas, Ravidas, Bhagat Pipa, and others.
• First to preach in Hindi (local language), author of Gyanlila and Yoga Chintamani (in Hindi) and other works like
Vaisanava-mata Bhajhaskara, and Ramacharan Paddhati in Sanskrit.
• Accepted both Sagun and Nirguna philosophies.
 IMPORTANAT PREACHERS IN THE BHAKTI MOVEMENT
❑KABIR
15TH century CE; Varanasi, Uttar Pradesh

• A prominent poet saint of Bhakti movement and a disciple of Ramananda.

• Questioned dogmas and rituals in both Hinduism and Islam, preached monism and Nirguna Brahma.
• Teachings are in the form of couplets known as Dohas.
• Some of Kabir’s couplets also find place in the Sikh holy book Adi Granth.
• Kabir is known for being critical of both Hinduism and Islam.
• During his lifetime, he was threatened by both Hindus and Muslims for his views.
• When he died, both Hindus and Muslims had claimed him as theirs.
• Kabir’s legacy survives and continues through the kabir panth (‘Path of Kabir”), a religious him as its founder.
• Its members are known as Kabir panthis.
 IMPORTANT PREACHERS IN THE BHAKTI MOVEMENT
❑ GURU NANAK
15TH century CE; Punjab

• First of the ten Sikh gurus and founder of Sikhism.

• Guru Nanak was born in Nankana Sahib which is in present day Punjab of Pakistan.
• Teaching based on monism, equality, love towards fellow beings, and devotion to God.
• Teaching contained in 974 verses in Guru Granth Sahib, as a collection of verses recorded in Gurmukhi script
(holy text of Sikhism and compilation of teachings of various Sikh Gurus and also other preachers).
• Guru Nanak died in the year of 1539 in Kartarpur.
 IMPORTANT PREACHERS IN THE BHAKTI MOVEMENT
❑ CHAITANTA
Late 15th and 16th century CE; Bengal, but travelled and preached throughout India

• Also referred as Chaitanya Mahaprabhu or Gaurang Mahaprabhu.

• He was a Bengali spiritual teacher & the founder of Gaudiya Vaishnavism.
• “Gaudiya” refers to the Gauda region (present day Bengal/ Bangladesh).
• Teachings were based on Bhagvata Purana, Bhagvata Gita, and Krishna Bhakti (devotion to Lord Krishna).
• His teachings are recorded Siksastakam (which contains eight devotional prayers in Sanskrit).
• He is believed by his devotees to be Krishna himself who appeared in the form of his own devotee in order to
teach the people of this world the process of Bhakti and how to attain the perfection of life.
• He is considered as the most merciful manifestation of Krishna.
• He is revered as Krishna, popularized the chanting of the Hare Krishna mantra.
IMPORTANT PREACHERS IN THE BHAKTI MOVEMENT
❑ NARSINH MEHTA
15TH century CE; Gujarat

• A poet saint of Bhakti tradition who preached in Gujarat.

• Composed a number of Padas (verses).
• He is especially revered in Gujarati literature, where he is acclaimed as its Adi Kavi (Sanskrit for “first among
poets”).
• Well known for his poem/ song ‘Vaishno Jan to Tene re Kahiye’ which was a favourite song of Mahatma Gandhi.
 IMPORTANT PREACHERS IN THE BHAKTI MOVEMENT
❑ VALLABHACHARYA
15TH and 16th century, born in South India. Preached throughout India. Died in Kashi, Uttar Pradesh.

• Also known as Vallabha, was a Hindu theologian and philosopher who founded the Krishna centered (Pushti
Marg) in the Braj region of India.
• Followers include Pushti Sampradaya and Vishnu Swami Sampradaya.
• Vallabha rejected asceticism and monastic life, suggested that through loving devotion to God Krishna, any
householder could achieve salvation- an idea that became influential in western Uttar Pradesh, Rajasthan and
Madhya Pradesh.
 IMPORTANT PRECHERS IN THE BHAKTI MOVEMENT
❑ SURDAS
15th and 16th century; Vridavan, Mathura, Uttar Pradesh.

• Blind poet saint, dedicated in devotion to Lord Krishna.

• Surdas was known for his lyrics written in praise of Lord Krishna.
• They are usually written in Braj Bhasa, one of the two literary dialects of Hindi.
• A disciple of Vallabhacharya.
• His verses are contained in famous works called Sursagar, Sur-Saravali, and Sahitya Lahiri.
 IMPORTANT PREACHERS IN THE BHAKTI MOVEMENT
❑ RAIDAS OR RAVIDAS
15TH AND EARLY 16TH CENTURY; Varanasi, Uttar Pradesh.

• A disciple of Ramananda, Raidas, preached devotion to God, equality of mankind and removal of divides such as
caste.
• Some of his verses included in Guru Granth Sahib.
• Guru Ravidas was a North Indian mystic poet-saint of the Bhakti movement during the 14th to 16th century CE.
• Venerated as a guru (teacher) in the region of Punjab, Uttar Pradesh, Rajasthan, Maharashtra and Madhya
Pradesh the devotional songs of Ravidas made a lasting impact upon the Bhakti movement.
• He was a poet-saint, social reformer and a spiritual figure.
• Ravidas taught removal of social divisions of caste and gender, and promoted unity in the pursuit of personal
spiritual freedoms.
 IMPORTANT PREACHERS IN THE BHAKTI MOVEMENT
❑ SHANKARDEVA
Mid 15th and 16th century CE; Assam

• He was a poet saint of Assam who started the neo- Vaishnavite movement, ‘Ekasharna Dharma’ based on
devotion to Lord Krishna.
• Made important contribution with his poem and plays and other works including Kirtana Ghosha, Borgeets and
Harischandra Upakhyana.
• Teachings helped in social reformation of Hindu society in Assam.
• He is widely credited with building on past cultural relics and devising new forms of music (Borgeet), theatrical
performance (Ankia Naat, Bhaona), dance (Sattriya), literary language (Brajavali).
• The Bhagavatic religious movement he started, Ekasharana Dharma and also called Neo Vaishnavite movement,
influenced some (Ahom & Koch)medieval kingdoms- and the assembly of devotees he initiated evolved into
Sattras (monasteries) over time, which continue to be important socio-religious institutions in Assam.
• Sankardev inspired the Bhakti movement in Assam just as Guru Nanak, Ramananda, Namdev, Kabir, Basava and
Chaitanya Mahaprabhu inspired it elsewhere in the Indian subcontinent.
 IMPORTANT PREACHERS IN THE BHAKTI MOVEMENT
❑ MIRABAI
16TH century CE; Rajasthan

• She was a devotee poet seeped in Bhakti of Lord Krishna.

• A princess in Rajput dynasty, she considered Lord Krishna as her consort and composed many ‘Padas’ to express
her love and devotion.
• She referred to the Lord, whom she saw as her husband.
• Her mother, her in-laws disapproved of her public singing and dancing as she belonged to a Royal Family of
Mewar and was a princess.
• But she had too much love for god and scarified everything, even her family, for god and attained Moksha through
Bhakti Yoga.
 IMPORTANT PREACERS IN THE BHAKTI MOVEMENT
❑ TULSIDAS
16TH century CE; Varanasi, Uttar Pradesh

• Also referred as Goswami Tulsidas, he was a poet saint and a reformer; and belonged to the Saguna school.
• Follower of Ramanandi Sampradaya (tradition of Ramananda).
• Well known author of Ramcharitamanas (in Avadhi) which is a re-telling of Sanskrit Ramayana.
• Other workers include Vinay-Patrika, HanumanChalisa, (hymn).
• Tulsidas spent most of his life in the city of Varanasi.
• The Tulsi Ghat on the Ganges River in Varanasi is named after him.
 IMPORTANT PREACHERS IN THE BHAKTI MOVEMENT
❑ EKNATH
16TH century CE; Maharashtra

• Poet saint in Maharashtra.

• Belonged to the Varkari tradition; preceded by Jnaneshwara and Namdev and succeeded by Tukaram.
• In the development of Marathi literature, Eknath is seen as a bridge between his predecessors- Jnaneshwar
and Namdev- and the later Tukaram and Ramdas.
• He wrote a variation of the Bhagavata Purana which is known as the Eknathi Bhagavata and a variation of the
Ramayana which is known as the Bhavarth Ramayan.
• He introduced a new form of Marathi religious song called bharood, writing 300 of them.
 IMPORTANT PREACHERS IN THE BHAKTI MOVEMENT
❑ DADU DAYAL
Late 16th century CE; Gujarat

• A poet saint in Gujarat whose teachings led to formation of Dadu Panth.

• ‘Dadu’ means brother and ‘Dayal’ a compassionate one. His teachings were based on devotion and
compassion.
• Dadu’s compositions was mostly in Braj language.
• Compositions recorded in Dadu Anubhav Vani containing 5000 verses.
 IMPORTANT PREACHERS IN THE BHAKTI MOVEMENT
❑ TUKARAM
Early 17th century CE; Maharashtra

• He was a poet saint of Bhakti movement belonging to the vaishnavite sect (varkari tradition)
• His poetry (Abhanga poetry tradition) and preaching's were dedicated in devotion to lord vithala or vithoba (an
incarnation of Lord Vishnu).
• Tukaram is best known for his devotional poetry called abhanga and community-oriented worship with spiritual
songs known as kirtans.
 SIKHISM
1. Amongst the major religions of the world, Sikhism is the one of the youngest and
only 500 years old.

2. It originated in the Punjab region in the teaching of guru Nanak (in the 15th century
CE) and
in that of the subsequent other nine Gururs.

3. Today, it has more than 25 million followers the world over.

 SIKHISM
FAITH & FUNDAMENTAL BELIEFS
1. The fundamental beliefs of Sikhism is articulated in the sacred scripture guru granth sahib
include
• Faith and meditation on the name of the one creator,
• Divine unity and equality of all human,
• Engaging in selfless service,
• Striving for justice for the benefit and prosperity of all, and
• Honest conduct and livelihood while living a householder’s life.

2. Sikhism is a monotheistic religion which believes in one god. Here the world is considered to
be a reflection of the creator and hence, not an entity separate from it.

3. Thus, god is omnipresent (sarv vyapak), infinite, and is signified by IK-Onkar which
represents the divine melody of the one supreme being.
4. ** IK-Onkar- symbol represents one supreme reality
IK-Onkar
 SIKHISM
FAITH & FUNDAMENTAL BELIEFS
4. It considers god to be sat(or truth), sat guru (true guru), kartar (creator), Nirankar (without
form), akal purkh(timeless being), and wahe guru (praise to guru).
5. Sikhism emphasizes on realization of truth as the highest ideal.
6. But it does not prescribe the path of ascetism and self mortification for this.
7. It professes one be Gurmukh (or god conscious) and to follow the path of japa (recitation of the
name of god), kirtana (devotional prayer); and naam- simran (singing the names of god).
8. It also emphasizes on humans to be wary of the five thieves in the path of salvation which are ego,
anger,greed, attachment, and lust.
 SIKHISM
SCRIPTURES IN SIKHISM
1. Sri guru granth sahib or the Adi granth is the holy book of the Sikhs.

2. It is considered as the supreme spiritual authority and head of the Sikh religion. It lays down
moral and ethical rules for development of the soul, spiritual salvation and unity with god.

3. It comprises 3384 verses composed by the 10 Sikh gurus and many other saints of the bhakti
period such as Kabir , Namdev, Ramanand, Pipa, Ravidas, Sheikh farid, and others.

4. Guru nanak (the first guru) contributed 974 hymns while guru Arjan dev contributed 2218
hymns.

5. The tenth guru, Guru Gobind Singh, named the Sikh scripture guru granth sahib as his
successor, terminating the line of human gurus and making the scripture the eternal, religious
spiritual guide for Sikhs.
 SIKHISM
THE KHALSA
1. Although the initial development of Sikhism was influenced by the devotion to god and the bhakti
movement , the persecution of Guru Arjan and Guru Teg bahadur at the hands of Mughal
emperors (Jahangir and Aurangzeb) led to the birth of a military order within Sikhism.

2. The khalsa, literally meaning the pure, was introduced by Guru Gobind Singh (the tenth and
the last guru) as the sant-sipahi (a saint soldier) to protect the freedom of conscience and
religion.
 SIKHISM
THE KHALSA
3. The Sikhs who were not initiated in to the khalsa were called as sahajdhari Sikhs.

4. The baptizeb Sikhs were called ‘Singh’ and the women were called ‘Kaur’.

5. It exhorted its followers to wear the five symbols of kesh, kangha (comb) , kada (steel
bracelet), kaccha (short drawers), and kirpan (sword).

3. This kind of differentiation at a very physical level gave uniformity to the movement and made them
different than their co- religionists.
THE KHANDA
 SIKHISM
THE KHANDA
1. The khanda is the symbol of the Sikh faith, that attained its current form around the first decade of the
20th century.

2. It is an amalgam of three symbols:

• A double- edged khanda (sword) in the center
• A chakkar (chakram)
• Two single- edged sword, or kirpan crossed at the bottom, which sit on either side of the khanda
and chakkar.
 SIKHISM
THE KHANDA

3. Guru Hargobind was the first one to grid the two swords as the symbol for Sikhs, which symbolized
the spiritual (piri) and temporal (miri) authority and represented the combination of the
bhakti and Shakti.

3. He constructed the akal takht and Lohagrah fort as markers of his authority, to conduct daily
business and defence.
 Sikh Gurus

1)Guru Nanak
2)Guru Angad
3)Guru Amar Das
4)Guru Ram Das
5)Guru Arjan Dev
6)Guru Hargobind
7)Guru Har Rai
8)Guru Har Krishan
9)Guru Tegh Bahadur
10)Guru Govind Singh
 THE SUFI MOVEMENT
1. Sufism or tasawwuf, as it is called in Arabic, is a inner , mystical, or psycho-spiritual dimension of
Islam .
2 Sufis represented the inner side of the Islamic creed, which stresses on self-realization,
beautification of the soul through piety, righteousness and universal love for all.
3 In India , Sufism helped in maintaining communal harmony and social stability by advocating religious
tolerance and by borrowing spiritual techniques and practices from other religions.
4 In very amateur terms Sufism is a kind of mystical philosophy.
5 The word finds its roots in Arabic word for wool (suf), indicative of the garments of rough wool
worn by the ascetics and even the prophets.
WHAT IS THE DIFFERENCE BETWEEN A MOSQUE AND
DARGAH ?

• Mosque, the house of Allah, is erected locally for Islam for the habitual ritual payer of 5 times (daily
Salah-the religious prayer)
• Dargah is a shrine built over the grave of a revered religious figure, often a Sufi saint.
**In India, one of the first Sufi shrines belonged to Shaikh farid-al-din ganj-I Shankar (A.D. 1265)
known popularly as Baba farid. His shrine lies in ajudhan/pakpattan town.
***As Baba farid wrote in Punjabi, he was the prime candidate to consider for indigenization and
spread of Sufism in Punjab.
 CHARACTERISTICS

❖ According to some historians, there are three stages in the history of Sufism:

STAGE PERIOD CHARACTER

1ST Stage: khanqah 10th century Also called the age of golden mystic.

2nd stage: Tariqa 11-14th century When Sufism was being

institutionalized and traditions and
symbols started being attached to it.
3rd Stage: Tarifa 15th century The stage when Sufism became a
popular movement.
 THE SUFI MOVEMENT
CHARACTERISTICS
1. The lands which were the abode of war after coming under the Sufi's
spiritual authority and the king’s political authority became the land of
peace (Dar-ul-Islam).
2. The basic tenants of Sufism included the concept of ‘purity’.
3. Sufism became the process of purification of hearts which means a
rigorous ethical discipline.
4. The basic point in the sufic philosophy is the inner reality and believing
that god was the first, the last and the outer and the inner components
of every entity.
 THE SUFI MOVEMENT
CHARACTERISTICS

5. Most Sufis use the vocabulary of love and intimate affection while describing
their experience with god.
6. It was a badge of honors for the Sufi to be known as the lover of god or their
Sufi masters.
7. They were even called ’ahl-l dil or master of the heart’.

8. The Sufi saints had obtained wilaya or the Islamic doctrine of sainthood, which
made him close to god and was protected by the grace of god.
 THE SUFI MOVEMENT
CHARACTERISTICS
9. There are many terms for the teacher and guide like pir or sheikh
whose main task was to transmit the teachings to the student, i.e. the
murid.

10.Chief disciples are chosen to act as the successor (khalifa) or

representative (muqaddam) of the master.

11 . There was an unspoken and invisible spiritual and territorial

authority of the saints.
 THE SUFI MOVEMENT
CHARACTERISTICS
SAMA
* The musical and ecstatic aspect of Sufism is called sama.
**This is a particular kind of devotional dance akin to kirtana and was introduced
by Jalauddin Rumi.
***With particular movements and often special and rhythmical music, he engages
in the selfless remembrance of god.

****The sama poetry is mostly sung in the form of Qawwali. Music of sama
accompanied by Dholak, tabla,sarangi, harmonium and sitar.
 THE SUFI MOVEMENT

❖ There are two different philosophies in Sufi mystical thought.

WAHADAT AL-WUJUD
1. One is the concept of wahadat al-wujud or the ‘oneness of existence’ which was coined by Ibn Arabi.
2. The philosophy emphasizes that ‘there is no true existence except the ultimate truth (God)’ and that
the only truth within the universe is god, and that all things exist within god only.

WAHADAT UL-SHUHUD
3. The other is the concept of wahadat ul-shujud or the ‘apparentism’
4. This school held that God and creation are not identical; rather, the latter is a shadow or reflection of
the divines name and attributes.
 DIFFERENT SUFI ORDERS IN INDIA

❖ There were many Sufi order that exited in medieval India, as they were extremely popular with
masses. Some of the major Sufi order were:

1. Chisti Silsilah
2. Suhrawardi Silsilah
3. Naqshbandi Silsilah
 SUFI ORDERS IN INDIA

1. CHISTHI SILSILAH
1) The major Sufi order in medieval times was the chisti silsilah whose geographical spread was from
Rajasthan to Deccan.
2) Khawaja Muinuddin Chishti in a place called Herat in 1192AD established this Sufi order.
3) The main center was around Ajmer and they worked amongst the poorest sections of the society.
4) They had many famous Sufis in their atelier like Sheikh Nizamuddin auliya, Sheikh Hamiduddin of
Nagpur
5) They wanted to usually stay away from state powers but were linked intrinsically when the expansion
to far flung areas and resettlement happened as they got of land in Bengal and Multan for their
dargahs and khanqas.
6) Sultan lltumish dedicated his architectural marvel Qutub minar to his saint, Khawaja Qutubuddin
Bakhtiyar Kaki.
 SUFI ORDERS IN INDIA

7. The next historical figure of the Sufis in Deccan was saiyid Muhammad Husaini Gesu Daraz
(1321- 1422).

8. Other important chisthi saints included Shaikh NasirUddin Mahmud who was popularly know as
Nasiruddin Chiragh Dehlavi or the lamp of Delhi.

9. In the 15th century, the hold of this silsilah on Delhi started decreasing and they moved to eastern and
southern India.
 SUFI ORDERS IN INDIA

2. SUHRAWARDI SILSILAH

1. The founder of this silsilah was Sheikh Shihabuddin Suhrawadi but the responsibility and privilege to
get it to
India was upon the shoulders of Sheikh Bahauddin Zakariya (1182 -1262).

2. They have good relations with the kings and were affluent too.

*The shrine of Bahauddin Zakariya , in Multan, is a major Suhrawardiyya shrine

 SUFI ORDERS IN INDIA

3. OTHER REGIONAL SILSILAH

1. The Firdausia order was more famous in Bihar and Bengal than areas.
2. The Qadri was prominent in Gujarat and Madhya Pradesh.
3. The Qadri sect got its moments of glory when prince Dara Shikoh became a student of Mian Mir at
Lahore.
 SUFI ORDERS IN INDIA

4. NAQSHBANDI SILSILAH
❖ Aurangzeb was a member of the Naqshandi Sufi order.
1. The Naqshbandi order flourished in India during the Mughal period, especially propounded by
Baqi Billah.
2. He was contemporary to Akbar's period.