Introduction to Buddhism and Jainism

The Quest for Meaning in an Age of Upheaval

Let’s begin not with Buddha or Mahavira, but with a question — a timeless human question:

What is the cause of suffering, and how can it end?

This question echoed across the Gangetic plains during the sixth century BCE — a period that historians now call the Age of Second Urbanisation. But more than just urbanization, this was an intellectual churning, a moral rebellion, and a spiritual reawakening.

Agriculture was expanding, trade routes were opening, towns were growing, and a new class — the gahapatis (householders) — was emerging. With this change came questions. The older Vedic rituals felt distant and expensive, monopolized by Brahmanas and shrouded in mystery. The varna system was becoming rigid. And yet, people were experiencing anxiety, inequality, and existential unrest. Something was missing.

In this backdrop, two remarkable figures walked the soil of eastern India — Gautama Buddha and Vardhamana Mahavira.

These were not ordinary reformers. They were kshatriyas, born in privilege, who voluntarily renounced the world in search of truth. Their journeys were not just personal — they represented a new kind of intellectual freedom. They listened to suffering not as a curse to be lifted by ritual, but as a reality to be understood.

Buddhism: The Middle Path

Born as Siddhartha in Lumbini (present-day Nepal), Gautama Buddha encountered human suffering in its rawest forms — sickness, old age, death. But instead of turning away, he turned inward. His search led him to Bodh Gaya, where under a peepal tree, after days of silent meditation, he attained enlightenment (nirvana). He became the Buddha — the awakened one.

But Buddha didn’t stop at his own liberation. He taught. Walking from village to village for 45 years, he simplified complex spiritual questions into an accessible ethical path: the Four Noble Truths and the Eightfold Path. This was a radical shift — he de-ritualized religion. There was no supreme god to appease, no caste to be born into salvation. The solution lay in understanding suffering and mastering the mind.

Buddha’s community, the Sangha, was open to all — kings and commoners, women and men, regardless of caste. His teachings were later compiled in Pali and preserved in the Tripitaka. Over time, Buddhism evolved — from the early Sthaviravadins and Mahasanghikas to the later Hinayana and Mahayana schools. Despite royal patronage and widespread appeal, by the 12th century, Buddhism faded from Indian soil, absorbed by the very traditions it had once challenged.

Jainism: The Path of Restraint

If Buddha taught moderation, Mahavira taught extreme restraint. Born a few decades earlier in Kundagrama near Vaishali, Vardhamana Mahavira too left behind princely comfort. But his renunciation was even more rigorous. After 12 years of penance, he attained Kevala Jnana (absolute knowledge). He was now a Jina — the conqueror of inner passions.

Mahavira didn’t start Jainism — he revitalized an existing tradition. He became the 24th Tirthankara, a spiritual teacher who helps others cross the ocean of suffering. His path demanded Ahimsa (non-violence) in the most literal sense — not just in action, but in thought and intention. He laid down five great vows, including celibacy, non-possession, and absolute truthfulness. This rigorous moral code was meant not only for monks but inspired householders too.

Like Buddhism, Jainism also rejected the authority of the Vedas and offered salvation without rituals. But it differed in tone — while Buddha emphasized understanding, Mahavira emphasized discipline and control. The Jain community, or Sangha, grew steadily and produced vast literature — in Prakrit, Apabhramsha, and later in regional languages like Kannada.

Twin Legacies of Reform

Together, Buddhism and Jainism represent India’s first organized philosophical revolutions. They offered ethical alternatives to ritualistic orthodoxy. They democratized spirituality. And they left behind rich cultural legacies — in language, architecture, literature, and moral philosophy.

But more importantly, they raised questions that are still relevant:

• What is the purpose of life?
• Can one find peace without privilege?
• Is morality rooted in ritual, or in how we live each day?

These questions were asked 2,500 years ago, but they still linger. To study Buddhism and Jainism is not merely to read about the past. It is to revisit the intellectual courage of two men who chose truth over comfort — and in doing so, reshaped Indian civilization.

Timeline

Here is the timeline of the events that unfolded in this period of history:

Timeline	Key Events
Sixth century BCE	Growing opposition to the ritualistic orthodox ideas of the Brahmanas led to the emergence of many heterodox religious sects, including Buddhism and Jainism.
563 BCE	Gautama Buddha was born Siddhartha in Lumbini Garden near Kapilavastu (Nepal).
540 BCE	Vardhamana Mahavira was born Prince Vardhamana in Kundagrama near Vaishali in Bihar.
483 BCE	The Buddha passed away at the age of eighty in Kushinagar (Uttar Pradesh).
483 BCE	First Buddhist Council was held at Rajgir under the presidentship of Mahakassapa.
468 BCE	Vardhamana Mahavira passed away at the age of 72 at Pavapuri near Rajgir.
383 BCE	Second Buddhist Council was held at Vaishali under the presidentship of Sabakami.
Fourth century BCE	Jainism spread to the Kalinga region in Orissa.
300 BCE	First Jaina Council was held at Pataliputra under the presidentship of Sthulabhadra.
250 BCE	Third Buddhist Council was held at Pataliputra under the presidentship of Moggaliputta Tissa.
Second century BCE	Jainism reached the southern districts of Tamil Nadu.
First century BCE	Mahayana Buddhism originated in the Andhra region. It became a recognisable form of Buddhism at the time of Kanishka in the first century CE.
72 CE	Fourth Buddhist Council was held at Kashmir under the presidentship of Vasumitra.
First century CE	Idol or image worship of Buddha began.
512 CE	Second Jaina Council was held at Vallabhi under the presidentship of Devarddhi Kshamashramana.