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The Buddha Tooth Relic Temple is situated in Chinatown in Singapore. It's actually a modern building, constructed in 2007. The curious name derives from the left canine tooth of Buddha. This is said to have been extracted from his funeral pyre in Kushinagar, India. It is now displayed in a large stupa (dome-shaped shrine) in the Temple's grounds.
Vaishali is one of the eight holy sites of Buddhism. Buddha visited Vaishali just after he left Kapilvastu where he lived as a prince, and just before he entered into nirvana in nearby Kushinagar.
Thank you for taking the time to look at, comment on, and fave my photographs.
"Prayer is not asking. It is a longing of the soul. It is daily admission of one's weakness. It is better in prayer to have a heart without words than words without a heart."
Mahatma Gandhi
Walk through one of Singapore’s must-see cultural sites, the Buddha Tooth Relic Temple & Museum, and marvel at an impressive array of Buddhist relics.
The Buddha Tooth Relic Temple & Museum located in the Chinatown district was recently built in 2007, but the temple’s richly designed interiors and comprehensive exhibits on Buddhist art and history tell stories of culture over hundreds of years old. The temple gets its name from what the Buddhists regard as the left canine tooth of Buddha, which has been recovered from his funeral pyre in Kushinagar, India and displayed in its grounds.
Let's make the world a better place, one child at a time!
Reproduction is prohibited without my explicit permission.
INDIEN, india, Sarnath - Buddha-Stupa,
Sarnath ist ein Ort im Bundesstaat Uttar Pradesh in Indien, 10 Kilometer nördlich von Varanasi. Im Wildpark zu Sarnath lehrte Siddhartha Gautama nach seiner Erleuchtung das Dharma und begründete die Sangha. Der Mönch Kondanna erlangte hier seine Erleuchtung. Neben Bodhgaya, Kapilavastu und Kushinagar gehört Sarnath zu den vier wichtigsten buddhistischen Pilgerzielen. Nachdem Siddhartha Gautama in Bodhgaya 45 B.B.E. (589/525 v. Chr.) seine Erleuchtung erlangte, predigte er im Wildpark (Migadaya) zu Sarnath zum ersten Mal die sogenannten Vier Edlen Wahrheiten (diese enthalten den achtfachen Pfad zum Nirwana) und begründete damit den Buddhismus. (M. 141, Saccavibhanga Sutta)
Die fünf ehemaligen Gefährten aus den Jahren der strengen Askese (Kondanna, Bhaddiya, Vappa, Mahanama und Assaji) wurden bei dieser Gelegenheit vom Buddha zu Mönchen (Bhikkhu) ordiniert und begründeten damit den buddhistischen Orden (Sangha).
Durch Ausgrabungen des Archaeological Survey of India seit dem frühen 19. Jahrhundert wurde Sarnath als eine der wichtigsten Pilgerstätten für Buddhisten aus aller Welt etabliert. Reste von Stupas, Klöstern und eine der Säulen des Ashoka zeugen von der Bedeutung des Ortes bis zu seiner Zerstörung im 12. Jahrhundert.
Dhamek Stupa (also spelled Dhamekh and Dhamekha, traced to Sanskrit version Dharmarajika Stupa, which can be translated as the Stupa of the reign of Dharma) is a massive stupa located at Sarnath, 13 km away from Varanasi in the state of Uttar Pradesh, India.
Stupas originated as pre-Buddhist tumuli, in which ascetics were buried in a seated position, called chaitya. After the parinirvana of the Buddha, his remains were cremated and the ashes divided and buried under eight mounds with two further mounds encasing the urn and the embers. Little is known about these early stupas, particularly since it has not been possible to identify the original ten monuments. However, some later stupas, such as at Sarnath and Sanchi, seem to be embellishments of earlier mounds.[4] The Dhamek Stupa was built in 500 CE to replace an earlier structure commissioned by the great Mauryan king Ashoka in 249 BCE, along with several other monuments, to commemorate the Buddha's activities in this location. Stupas originated as circular mounds encircled by large stones. King Ashoka built stupas to enshrine small pieces of calcinated bone and other relics of the Buddha and his disciples.
1016 Kushinagar Express blasts towards Bhopal with a New BSL WAP 4 # 22791,location is just before Patra bridge!!
1016 Kushinagar Express blasts towards Bhopal with a New BSL WAP 4 # 22791,location is just before Patra bridge!!
EX-JHANSI BSL WAP 4 # 22361 in extinct P4 livery arrives at BPL with 1015 LTT-GKP Kushinagar Express in tow
"Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment."
Buddha
Walk through one of Singapore’s must-see cultural sites, the Buddha Tooth Relic Temple & Museum, and marvel at an impressive array of Buddhist relics.
The Buddha Tooth Relic Temple & Museum located in the Chinatown district was recently built in 2007, but the temple’s richly designed interiors and comprehensive exhibits on Buddhist art and history tell stories of culture over hundreds of years old. The temple gets its name from what the Buddhists regard as the left canine tooth of Buddha, which has been recovered from his funeral pyre in Kushinagar, India and displayed in its grounds.
Thank you for taking the time to look at, comment on, and fave my photographs.
"Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good." - Buddha
Thank you for taking the time to look at, comment on, and fave my photographs. Come say hello on Instagram if you like.
Walk through one of Singapore’s must-see cultural sites, the Buddha Tooth Relic Temple & Museum, and marvel at an impressive array of Buddhist relics. The Buddha Tooth Relic Temple & Museum located in the Chinatown district was recently built in 2007, but the temple’s richly designed interiors and comprehensive exhibits on Buddhist art and history tell stories of culture over hundreds of years old. The temple gets its name from what the Buddhists regard as the left canine tooth of Buddha, which has been recovered from his funeral pyre in Kushinagar, India and displayed in its grounds.
"The man who goes farthest is generally the one who is willing to do and dare. The sure-thing boat never gets far from shore."
-Del Carnegie
This boat I found at Mongkolchai Monastery at Kushinagar of Uttar Pradesh (India) this is one of the major attraction of Buddha Circuit in UP.
Walk through one of Singapore’s must-see cultural sites, the Buddha Tooth Relic Temple & Museum, and marvel at an impressive array of Buddhist relics.
The Buddha Tooth Relic Temple & Museum located in the Chinatown district was recently built in 2007, but the temple’s richly designed interiors and comprehensive exhibits on Buddhist art and history tell stories of culture over hundreds of years old. The temple gets its name from what the Buddhists regard as the left canine tooth of Buddha, which has been recovered from his funeral pyre in Kushinagar, India and displayed in its grounds.
Thank you for taking the time to look at, comment on, and fave my photographs.
Thank you for taking the time to look at, comment on, and fave my photographs.
"Prayer is not asking. It is a longing of the soul. It is daily admission of one's weakness. It is better in prayer to have a heart without words than words without a heart."
Mahatma Gandhi
Walk through one of Singapore’s must-see cultural sites, the Buddha Tooth Relic Temple & Museum, and marvel at an impressive array of Buddhist relics.
The Buddha Tooth Relic Temple & Museum located in the Chinatown district was recently built in 2007, but the temple’s richly designed interiors and comprehensive exhibits on Buddhist art and history tell stories of culture over hundreds of years old. The temple gets its name from what the Buddhists regard as the left canine tooth of Buddha, which has been recovered from his funeral pyre in Kushinagar, India and displayed in its grounds.
Let's make the world a better place, one child at a time!
Reproduction is prohibited without my explicit permission.
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Buddha Tooth Relic Temple and Museum, Singapore
The Buddha Tooth Relic Temple & Museum located in the Chinatown district was recently built in 2007, but the temple’s richly designed interiors and comprehensive exhibits on Buddhist art and history tell stories of culture over hundreds of years old. The temple gets its name from what the Buddhists regard as the left canine tooth of Buddha, which has been recovered from his funeral pyre in Kushinagar, India and displayed in its grounds.
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All rights reserved - Copyright © Gasper Zalar
Face arrière du Torana ouest (portique) du grand stupa de Sanchi
Le grand stūpa de Sanchi a un diamètre de 36 m environ, il date du IIème siècle av. J.-C.. Il est entouré de 4 portiques sculptés, orientés vers les points cardinaux et qui ont été installés au Ier siècle avant J.-C. .
Sur l'architrave du haut de la face arrière du Torana ouest, est représenté le transport des reliques du Bouddha,
Au milieu, c'est le siège de Kushinagar (le ville où le Bouddha a rejoint le Nirvana) pour obtenir le partage des Reliques.
En bas, la défaite de l'armée de Mara qui n'a pas réussi à faire céder le Bouddha à la tentation (épisode de la prise de la Terre à témoin).
On remarque le style, inspiré de la civilisation mésopotamienne, des animaux mythiques qui figurent aux intersections.
A cette époque, le Bouddha n'était pas représenté sous forme humaine mais le plus souvent il était figuré par l'Arbre de l'Eveil (Bodhi) ou par la Roue de la Loi
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Sur une colline à environ 40 km de Bhopal dans l'Etat du Madhya Pradesh au centre de l'Inde, le site de Sânchî regroupe des monuments bouddhiques (piliers monolithes, palais, stupas et monastères) dont la plupart remontent au IIème siècle avant J.-C.
C'est Ashoka, l'empereur Maurya, converti au Bouddhisme, et dont l'épouse était née dans la ville voisine, qui a fait édifier ce site religieux, resté actif jusqu'au XIIème siècle. Le sanctuaire a ensuite été oublié avec la disparition du Bouddhisme en Inde puis a été redécouvert au début du XIXème siècle (1818) par un officier britannique.
Sanchi est le plus ancien sanctuaire bouddhique existant. Le site est inscrit sur la liste du patrimoine mondial de l'UNESCO.
A unique and precious collection of more than 1,000 sacred Buddhist relics will be permanently displayed in the Heart Shrine of the completed Maitreya Buddha statue in Kushinagar. Meanwhile, it is the wish of the Spiritual Director of the Maitreya Project, Lama Zopa Rinpoche, that the collection should travel throughout the world to bring the blessings of the relics and the message of loving-kindness to people everywhere.
The relics were found among the cremation ashes of Buddhist masters. They resemble beautiful pearl-like crystals. Buddhists believe the relics are produced as a result of the master's spiritual qualities of compassion and wisdom.
Thank you for taking the time to look at, comment on, and fave my photographs.
"Prayer is not asking. It is a longing of the soul. It is daily admission of one's weakness. It is better in prayer to have a heart without words than words without a heart."
Mahatma Gandhi
Walk through one of Singapore’s must-see cultural sites, the Buddha Tooth Relic Temple & Museum, and marvel at an impressive array of Buddhist relics.
The Buddha Tooth Relic Temple & Museum located in the Chinatown district was recently built in 2007, but the temple’s richly designed interiors and comprehensive exhibits on Buddhist art and history tell stories of culture over hundreds of years old. The temple gets its name from what the Buddhists regard as the left canine tooth of Buddha, which has been recovered from his funeral pyre in Kushinagar, India and displayed in its grounds.
Let's make the world a better place, one child at a time!
Reproduction is prohibited without my explicit permission.
Ricoh Five-One-Nine - Fuji 100 film - dslr rescan from vintage negatives - Nikon D810 - Micro Nikkor 105 2.8 - Lightroom - Negative Lab Pro - Photoshop
The Buddha Tooth Relic Temple & Museum located in the Chinatown district was recently built in 2007, but the temple’s richly designed interiors and comprehensive exhibits on Buddhist art and history tell stories of culture over hundreds of years old. The temple gets its name from what the Buddhists regard as the left canine tooth of Buddha, which has been recovered from his funeral pyre in Kushinagar, India and displayed in its grounds.
The Buddha Tooth Relic Temple is one of Singapore’s most impressive sites. Located in the historic Chinatown area, this Chinese Buddhist temple is famed worldwide for housing what is supposedly the left canine tooth of Lord Buddha, recovered from his funeral pyre in Kushinagar, India.
Built-in 2007, this beautiful temple is housed in a gigantic 320 kg solid gold stupa, which has been extensively researched to replicate the architectural style of the Tang Dynasty and the Buddhist Mandala. It boasts richly designed interiors and comprehensive exhibits on Buddhist art and history.
Address: 288 South Bridge Rd, Singapore 058840
Ref: www.cuddlynest.com
File: z_23H6312
"Prayer is not asking. It is a longing of the soul. It is daily admission of one's weakness. It is better in prayer to have a heart without words than words without a heart."
Mahatma Gandhi
Thank you for taking the time to look at, comment on, and fave my photographs. Come say hello on Instagram if you like.
Walk through one of Singapore’s must-see cultural sites, the Buddha Tooth Relic Temple & Museum, and marvel at an impressive array of Buddhist relics. The Buddha Tooth Relic Temple & Museum located in the Chinatown district was recently built in 2007, but the temple’s richly designed interiors and comprehensive exhibits on Buddhist art and history tell stories of culture over hundreds of years old. The temple gets its name from what the Buddhists regard as the left canine tooth of Buddha, which has been recovered from his funeral pyre in Kushinagar, India and displayed in its grounds.
Thank you for taking the time to look at, comment on, and fave my photographs.
"Prayer is not asking. It is a longing of the soul. It is daily admission of one's weakness. It is better in prayer to have a heart without words than words without a heart."
Mahatma Gandhi
Walk through one of Singapore’s must-see cultural sites, the Buddha Tooth Relic Temple & Museum, and marvel at an impressive array of Buddhist relics.
The Buddha Tooth Relic Temple & Museum located in the Chinatown district was recently built in 2007, but the temple’s richly designed interiors and comprehensive exhibits on Buddhist art and history tell stories of culture over hundreds of years old. The temple gets its name from what the Buddhists regard as the left canine tooth of Buddha, which has been recovered from his funeral pyre in Kushinagar, India and displayed in its grounds.
Sorry friends for being very irregular at Flickering in the past 6 months. This year has been hell of a ride in terms of official projects and personal commitments. Hopefully, hereon I'll be able to share more stuffs regularly.
Last month I paid a visit to my homeland, India. This image is from the place where Lord Buddha found final nirvana- Kushinagar which apparently happens to be one of the most important four holy sites for Buddhists and just an hour drive from my hometown. Here is the Wikipedia link for more details. I felt nostalgic while driving through theses temples as I used to visit the place quite often when I was a kid. I visited the place after 9 years and was amazed to see the changes and the development.
If you have not noticed yet, I have started a Blog, check it out.
Catching up with your streams today. See you on Flickr more often now.
JHS WDM3D 11293 ready to place 11016 Kushinagar Express to platforms while LDH 3A 16129 watches the show
ブッダガヤ日本寺の大仏
Bodhgaya is like a World Expo of Buddhism. Buddhist associations from various countries have built Buddhist temples and monasteries according to their architectural traditions. The photo was taken in the compound of Japanese temple. This statue may have influenced Indians to make similar constructions like Maitreya Project in Kushinagar, UP.
Buddha statues used to be kept in a temple or special building regardless of their size. A temple in Kamakura near Tokyo had a big Buddha statue kept in a building (Sri Lankans call it "image house"), but the building collapsed in 1369. The temple could not afford the reconstruction and later abandoned the idea as exposed Buddha became famous. This was how the construction of outdoor Buddha statues started and became a Japanese tradition.
Frankly speaking, outdoor religious statues are eyesores, at least, for me. They are built to force people to see religious idols regardless of their religion and aesthetic preference, and often spoil landscape (this is bad especially for photo enthusiasts). Some say it is rude to Buddha.
People working for Maitreya Project once showed me photos of outdoor statues of Buddha, Maitreya and Avalokitesvara in Japan, and said the Japanese examples were good reference for their project.
Oh, my Buddha (^^;)
Sarnath in the northern suburb of Varanasi is one of the 8 holy sites of Buddhism. Buddha started his teaching here. Other Buddhist holy sites are Lumbini where Buddha was born, Bodhgaya where he attained enlightenment, Kushinagar where he entered into Nirvana, Vaishali, Rajgir, Sravasti and Sankisa. All the holy sites are located in Uttar Pradesh or Bihar except for Lumbini in Nepal.
If you go to Varanasi, you will see many ragged people called Sadhu (Hindu ascetic). Probably, Buddha had been one of them 2500 years ago.
Stupa was originally a burial mound containing Buddha's relic distributed among his followers, but later became a symbolic architecture of Buddhism.
...Paranirvana Temple & Stupa, Kushinagar.
“Make of yourself a light”
said the Buddha,
before he died - Mary Oliver
"vayadhammā sankhārā
appamādena saṃpadethā"
Holga120 PC, Aerochrome
Stunning ET WAP-4 #22884 swiftly accelerating over a gradient charging recently LHBfied 11016 GKP-LTT Kushinagar Express.
Thank you for taking the time to look at, comment on, and fave my photographs.
"Prayer is not asking. It is a longing of the soul. It is daily admission of one's weakness. It is better in prayer to have a heart without words than words without a heart."
Mahatma Gandhi
Walk through one of Singapore’s must-see cultural sites, the Buddha Tooth Relic Temple & Museum, and marvel at an impressive array of Buddhist relics.
The Buddha Tooth Relic Temple & Museum located in the Chinatown district was recently built in 2007, but the temple’s richly designed interiors and comprehensive exhibits on Buddhist art and history tell stories of culture over hundreds of years old. The temple gets its name from what the Buddhists regard as the left canine tooth of Buddha, which has been recovered from his funeral pyre in Kushinagar, India and displayed in its grounds.
Let's make the world a better place, one child at a time!
Reproduction is prohibited without my explicit permission.
Happy 70th Independence Day to all :)
Seen here is Red Monster ET WAP-4 #25030 skipping Misrod @ MPS towing LHB 11015 LTT-GKP Kushinagar Express.
Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.
The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.
Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.
CONTENTS
HISTORICAL SIDDHARTA GAUTAMA
Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.
The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.
The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.
No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.
TRADITIONAL BIOGRAPHIES
BIOGRAPHICAL SOURCES
The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.
From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.
NATURE OF TRADITIONAL DEPICTIONS
In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.
Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.
Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:
It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.
BIOGRAPHY
CONCEPTION AND BIRTH
The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.
Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.
The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.
While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.
Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.
EARLY LIFE AND MARRIAGE
Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.
When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.
RENUNCIATION AND ASCETIC LIFE
At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.
Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.
Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.
He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.
Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.
AWAKENING
According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.
Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").
According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.
According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.
FORMATION OF THE SANGHA
After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.
He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.
All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.
TRAVELS AND TEACHING
For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.
The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.
The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.
Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.
Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:
"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."
The Buddha is said to have replied:
"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."
Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.
Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.
In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.
MAHAPARINIRVANA
According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.
Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.
Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:
44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"
The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.
According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.
At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.
While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.
BUDDHA AND VEDAS
Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.
RELICS
After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.
PHYSICAL CHARACTERISTICS
An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".
The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)
"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)
A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.
Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").
Among the 32 main characteristics it is mentioned that Buddha has blue eyes.
NINE VIRTUES
Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:
- Buddho – Awakened
- Sammasambuddho – Perfectly self-awakened
- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.
- Sugato – Well-gone or Well-spoken.
- Lokavidu – Wise in the knowledge of the many worlds.
- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.
- Satthadeva-Manussanam – Teacher of gods and humans.
- Bhagavathi – The Blessed one
- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."
TEACHINGS
TRACING THE OLDEST TEACHINGS
Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.
According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:
"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"
"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"
"Cautious optimism in this respect."
DHYANA AND INSIGHT
A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36
CORE TEACHINGS
According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.
According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:
[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.
Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.
According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.
According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."
The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.
The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.
LATER DEVELOPMENTS
In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":
- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;
- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;
- Dependent origination: the mind creates suffering as a natural product of a complex process.
OTHER RELIGIONS
Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.
The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).
Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.
In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.
WIKIPEDIA
The Parinibbana Shrine at the Wat Dhammaram Buddhist Center, Kissimmee, Fl.
( a replica of the shrine in Kushinagar India )
“Here the Tathagata ( Buddha ) passed away into the state of Nibbana in which no element of clinging remains!"
- from the Maha-parinibbana Sutta
Siddhartha Gautama, most commonly referred to as the Buddha ('the awakened'), was a wandering ascetic (self-discipline and abstention from all forms of indulgence) and religious teacher who lived in South Asia during the 6th or 5th century BCE and founded Buddhism. According to Buddhist legends, he was born in Lumbini, in what is now Nepal, to royal parents of the Shakya clan, but renounced his home life to live as a wandering ascetic. After leading a life of mendicancy, asceticism, and meditation, he attained nirvana at Bodh Gaya in what is now India. The Buddha then wandered through the lower Indo-Gangetic Plain, teaching and building a monastic order. He died in Kushinagar, reaching parinirvana, final extinction.
According to the Buddhist tradition, the Buddha taught a Middle Way between sensual indulgence and severe asceticism, leading to freedom from ignorance, craving, rebirth, and suffering. About two centuries after his death, he came to be known by the title Buddha; his teachings were compiled by the Buddhist community in the Vinaya, his codes for monastic practice, and the Sutta Piṭaka, a compilation of teachings based on his discourses.
This statue stands outside the Aldershot Buddhist Centre (also the Buddhist Community Centre UK or BCCUK) which is a Buddhist temple and community centre catering for the Buddhists of Aldershot in Hampshire and surrounding area. Opened in 2015, it describes itself as the United Kingdom's first Buddhist community centre.
With the influx of large numbers of Nepalis into the area in recent years giving Rushmoor the largest Buddhist community in the United Kingdom, a need for a temple and community centre to cater for their spiritual and secular needs was required. The Buddhist Community Centre UK was founded in 2007 by the founder and Chairman Mr Kaji Sherpa. The former Labour Exchange building (later the Social Club for Aldershot & District Traction Company Limited) beside the Recreation Ground on the High Street being empty, this was purchased and converted.
The centre and associated monastery were formally opened on 29 June 2015 by the 14th Dalai Lama who is also the centre's Patron. After blessing the Centre the Dalai Lama gave a speech which included a call for an end to religious divisions, and after the ceremony he moved to the Aldershot Town football stadium where a large crowd heard him speak on Buddhism in the 21st-century.
The YG class meter gauge locomotive was built in 1956 by Wiener Lokomotivfabrik, Floridsdorf, Germany.
It was serving Badarpur Steam Loco Shed of NFR and was retired from service in 1997.
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Indian Railways (reporting mark IR) is an Indian state-owned enterprise, owned and operated by the Government of India through the Ministry of Railways. It is one of the world's largest railway networks comprising 115,000 km of track over a route of 65,808 km and 7,112 stations. In 2014-15, IR carried 8.397 billion passengers annually or more than 23 million passengers a day (roughly half of whom were suburban passengers) and 1058.81 million tons of freight in the year. On world level Ghaziabad is the largest manufacturer of Railway Engines. In 2014–2015 Indian Railways had revenues of ₹1634.50 billion (US$25 billion) which consists of ₹1069.27 billion (US$16 billion) from freight and ₹402.80 billion (US$6.1 billion) from passengers tickets.
Railways were first introduced to India in the year 1853 from Mumbai to Thane. In 1951 the systems were nationalised as one unit, the Indian Railways, becoming one of the largest networks in the world. IR operates both long distance and suburban rail systems on a multi-gauge network of broad, metre and narrow gauges. It also owns locomotive and coach production facilities at several places in India and are assigned codes identifying their gauge, kind of power and type of operation. Its operations cover twenty nine states and seven union territories and also provides limited international services to Nepal, Bangladesh and Pakistan. Indian Railways is the world's seventh largest commercial or utility employer, by number of employees, with over 1.334 million employees as of last published figures in 2013. As for rolling stock, IR holds over 245,267 Freight Wagons, 66,392 Passenger Coaches and 10,499 Locomotives (43 steam, 5,633 diesel and 4,823 electric locomotives). The trains have a 5 digit numbering system and runs 12,617 passenger trains and 7421 freight trains daily. As of 31 March 2013, 21,614 km (32.8%) of the total 65,808 km route length was electrified. Since 1960, almost all electrified sections on IR use 25,000 Volt AC traction through overhead catenary delivery.
HISTORY
The history of rail transport in India began in the mid-nineteenth century. The core of the pressure for building Railways In India came from London. In 1848, there was not a single kilometre of railway line in India. The country's first railway, built by the Great Indian Peninsula Railway (GIPR), opened in 1853, between Bombay and Thane. A British engineer, Robert Maitland Brereton, was responsible for the expansion of the railways from 1857 onwards. The Allahabad-Jabalpur branch line of the East Indian Railway had been opened in June 1867. Brereton was responsible for linking this with the GIPR, resulting in a combined network of 6,400 km. Hence it became possible to travel directly from Bombay to Calcutta. This route was officially opened on 7 March 1870 and it was part of the inspiration for French writer Jules Verne's book Around the World in Eighty Days. At the opening ceremony, the Viceroy Lord Mayo concluded that "it was thought desirable that, if possible, at the earliest possible moment, the whole country should be covered with a network of lines in a uniform system".
By 1875, about £95 million were invested by British companies in India. Guaranteed railways. By 1880 the network had a route mileage of about 14,500 km, mostly radiating inward from the three major port cities of Bombay, Madras and Calcutta. By 1895, India had started building its own locomotives, and in 1896, sent engineers and locomotives to help build the Uganda Railways.
In 1900, the GIPR became a government owned company. The network spread to the modern day states of Assam, Rajputhana and Madras Presidency and soon various autonomous kingdoms began to have their own rail systems. In 1905, an early Railway Board was constituted, but the powers were formally vested under Lord Curzon. It served under the Department of Commerce and Industry and had a government railway official serving as chairman, and a railway manager from England and an agent of one of the company railways as the other two members. For the first time in its history, the Railways began to make a profit.
In 1907 almost all the rail companies were taken over by the government. The following year, the first electric locomotive made its appearance. With the arrival of World War I, the railways were used to meet the needs of the British outside India. With the end of the war, the railways were in a state of disrepair and collapse. Large scale corruption by British officials involved in the running of these railways companies was rampant. Profits were never reinvested in the development of British colonial India.
In 1920, with the network having expanded to 61,220 km, a need for central management was mooted by Sir William Acworth. Based on the East India Railway Committee chaired by Acworth, the government took over the management of the Railways and detached the finances of the Railways from other governmental revenues.
The period between 1920 and 1929, was a period of economic boom; there were 66,000 km of railway lines serving the country; the railways represented a capital value of some 687 million sterling; and they carried over 620 million passengers and approximately 90 million tons of goods each year. Following the Great Depression, the railways suffered economically for the next eight years. The Second World War severely crippled the railways. Starting 1939, about 40% of the rolling stock including locomotives and coaches was taken to the Middle East, the railways workshops were converted to ammunitions workshops and many railway tracks were dismantled to help the Allies in the war. By 1946, all rail systems had been taken over by the government.
ORGANISATIONAL STRUCTURE
RAILWAY ZONES
Indian Railways is divided into 16 zones, which are further sub-divided into divisions. The number of zones in Indian Railways increased from six to eight in 1951, nine in 1966 and seventeen in 2003. Each zonal railway is made up of a certain number of divisions, each having a divisional headquarters. There are a total of sixty-eight divisions.
Each zone is headed by a general manager, who reports directly to the Railway Board. The zones are further divided into divisions, under the control of divisional railway managers (DRM). The divisional officers, of engineering, mechanical, electrical, signal and telecommunication, accounts, personnel, operating, commercial, security and safety branches, report to the respective Divisional Railway Manager and are in charge of operation and maintenance of assets. Further down the hierarchy tree are the station masters, who control individual stations and train movements through the track territory under their stations' administration.
RECRUITMENT AND TRAINING
Staff are classified into gazetted (Group 'A' and 'B') and non-gazetted (Group 'C' and 'D') employees. The recruitment of Group 'A' gazetted employees is carried out by the Union Public Service Commission through exams conducted by it. The recruitment to Group 'C' and 'D' employees on the Indian Railways is done through 20 Railway Recruitment Boards and Railway Recruitment Cells which are controlled by the Railway Recruitment Control Board (RRCB). The training of all cadres is entrusted and shared between six centralised training institutes.
ROLLING STOCK
LOCOMOTIVES
Locomotives in India consist of electric and diesel locomotives. The world's first CNG (Compressed Natural Gas) locomotives are also being used. Steam locomotives are no longer used, except in heritage trains. In India, locomotives are classified according to their track gauge, motive power, the work they are suited for and their power or model number. The class name includes this information about the locomotive. It comprises 4 or 5 letters. The first letter denotes the track gauge. The second letter denotes their motive power (Diesel or Alternating - on Electric) and the third letter denotes the kind of traffic for which they are suited (goods, passenger, Multi or shunting). The fourth letter used to denote locomotives' chronological model number. However, from 2002 a new classification scheme has been adopted. Under this system, for newer diesel locomotives, the fourth letter will denote their horsepower range. Electric locomotives don't come under this scheme and even all diesel locos are not covered. For them this letter denotes their model number as usual.In world level Ghaziabad is the largest manufacturer of Locomotive.
A locomotive may sometimes have a fifth letter in its name which generally denotes a technical variant or subclass or subtype. This fifth letter indicates some smaller variation in the basic model or series, perhaps different motors, or a different manufacturer. With the new scheme for classifying diesel locomotives (as mentioned above) the fifth item is a letter that further refines the horsepower indication in 100 hp increments: 'A' for 100 hp, 'B' for 200 hp, 'C' for 300 hp, etc. So in this scheme, a WDM-3A refers to a 3100 hp loco, while a WDM-3D would be a 3400 hp loco and WDM-3F would be 3600 hp loco.
Note: This classification system does not apply to steam locomotives in India as they have become non-functional now. They retained their original class names such as M class or WP class.
Diesel Locomotives are now fitted with Auxiliary Power Units which saves nearly 88% of Fuel during the idle time when train is not running.
GOODS WAGONS
The number of goods wagons was 205,596 on 31 March 1951 and reached the maximum number 405,183 on 31 March 1980 after which it started declining and was 239,321 on 31 March 2012. The number is far less than the requirement and the Indian Railways keeps losing freight traffic to road. Indian Railways carried 93 million tonnes of goods in 1950–51 and it increased to 1010 million tonnes in 2012–13.
However, its share in goods traffic is much lower than road traffic. In 1951, its share was 65% and the share of road was 35%. Now the shares have been reversed and the share of railways has declined to 30% and the share of road has increased to 70%.
PASSENGER COACHES
Indian railways has several types of passenger coaches.
Electric Multiple Unit (EMU) coaches are used for suburban traffic in large cities – mainly Mumbai, Chennai, Delhi, Kolkata, Pune, Hyderabad and Bangalore. These coaches numbered 7,793 on 31 March 2012. They have second class and first class seating accommodation.
The coaches used in Indian Railways are produced at Integral Coach Factory, Rail Coach Factory.Now,they are producing new LHB coaches.
Passenger coaches numbered 46,722 on 31 March 2012. Other coaches (luggage coach, parcel van, guard's coach, mail coach, etc.) numbered 6,560 on 31 March 2012.
FREIGHT
Indian Railways earns about 70% of its revenues from freight traffic (₹686.2 billion from freight and ₹304.6 billion from passengers in 2011–12). Most of its profits come from transporting freight, and this makes up for losses on passenger traffic. It deliberately keeps its passenger fares low and cross-subsidises the loss-making passenger traffic with the profit-making freight traffic.
Since the 1990s, Indian Railways has stopped single-wagon consignments and provides only full rake freight trains
Wagon types include:
BOXNHL
BOBYN
BCN
BCNHL
TECHNICAL DETAILS
TRACK AND GAUGE
Indian railways uses four gauges, the 1,676 mm broad gauge which is wider than the 1,435 mm standard gauge; the 1,000 mm metre gauge; and two narrow gauges, 762 mm and 610 mm. Track sections are rated for speeds ranging from 75 to 160 km/h.
The total length of track used by Indian Railways is about 115,000 km while the total route length of the network is 65,000 km. About 24,891 km or 38% of the route-kilometre was electrified, as of 31 March 2014.
Broad gauge is the predominant gauge used by Indian Railways. Indian broad gauge - 1,676 mm - is the most widely used gauge in India with 108,500 km of track length (94% of entire track length of all the gauges) and 59,400 km of route-kilometre (91% of entire route-kilometre of all the gauges).
In some regions with less traffic, the metre gauge (1,000 mm) is common, although the Unigauge project is in progress to convert all tracks to broad gauge. The metre gauge has about 5,000 km of track length (4% of entire track length of all the gauges) and 4,100 km of route-kilometre (7% of entire route-kilometre of all the gauges).
The Narrow gauges are present on a few routes, lying in hilly terrains and in some erstwhile private railways (on cost considerations), which are usually difficult to convert to broad gauge. Narrow gauges have 1,500 route-kilometre. The Kalka-Shimla Railway, the Kangra Valley Railway and the Darjeeling Himalayan Railway are three notable hill lines that use narrow gauge, but the Nilgiri Mountain Railway is a metre gauge track. These four rail lines will not be converted under the Unigauge project.
The share of broad gauge in the total route-kilometre has been steadily rising, increasing from 47% (25,258 route-km) in 1951 to 86% in 2012 whereas the share of metre gauge has declined from 45% (24,185 route-km) to 10% in the same period and the share of narrow gauges has decreased from 8% to 3%. About 24,891 route-km of Indian railways is electrified.
Sleepers (ties) are made up of prestressed concrete, or steel or cast iron posts, though teak sleepers are still in use on a few older lines. The prestressed concrete sleeper is in wide use today. Metal sleepers were extensively used before the advent of concrete sleepers. Indian Railways divides the country into four zones on the basis of the range of track temperature. The greatest temperature variations occur in Rajasthan.
RESEARCH AND DEVELOPMENT
Indian Railways has a full-fledged organisation known as Research Designs and Standards Organisation (RDSO), located at Lucknow for all research, designs and standardisation tasks.
In August 2013, Indian Railways entered into a partnership with Indian Institute of Technology (Madras) to develop technology to tap solar energy for lighting and air-conditioning in the coaches. This would significantly reduce the fossil fuel dependency for Indian Railways.
Recently it developed and tested the Improved Automated Fire Alarm System in Rajdhani Express Trains. It is intended that the system be applied to AC coaches of all regular trains.
CURRENT AND FUTURE DEVELOPMENTS
In recent years, Indian Railways has undertaken several initiatives to upgrade its ageing infrastructure and enhance its quality of service. The Indian government plans to invest ₹905000 crore (US$137 billion) to upgrade the railways by 2020.
TOILETS ON RAILWAYS
In 2014, Indian Railways and DRDO developed a bio-toilet to replace direct-discharge toilets, which are currently the primary type of toilet used in railway coaches. The direct discharge of human waste from trains onto the tracks corrodes rails, costing Indian Railways tens of millions of rupees a year in rail-replacement work. Flushing a bio-toilet discharges human waste into an underfloor holding tank where anaerobic bacteria remove harmful pathogens and break the waste down into neutral water and methane. These harmless by-products can then be safely discharged onto the tracks without causing corrosion or foul odours. As part of its "Swachh Rail-Swachh Bharat" ("Clean Rail-Clean India") programme, Indian Railways plans to completely phase out direct-discharge toilets on its lines by 2020-2021. As of March 2015, 17,338 bio-toilets had been installed on newly built coaches, with all new coaches to have bio-toilets from 2016; older rolling stock will be retrofitted.
LOCOMOTIVE FACTORIES
In 2015, plans were disclosed for building two locomotive factories in the state of Bihar, at Madhepura (diesel locomotives) and at Marhowra (electric locomotives). Both factories involve foreign partnerships. The diesel locomotive works will be jointly operated in a partnership with General Electric, which has invested ₹2052 crore (US$310 million) for its construction, and the electric locomotive works with Alstom, which has invested ₹1293.57 crore (US$195 million). The factories will provide Indian Railways with 800 electric locomotives of 12,000 horse power each, and a mix of 1,000 diesel locomotives of 4,500 and 6,000 horsepower each. In November 2015, further details of the ₹14656 crore (US$2 billion) partnership with GE were announced: Indian Railways and GE would engage in an 11-year joint venture in which GE would hold a majority stake of 74%. Under the terms of the joint venture, Indian Railways would purchase 100 goods locomotives a year for 10 years beginning in 2017; the locomotives would be modified versions of the GE Evolution series. The diesel locomotive works will be built by 2018; GE will import the first 100 locomotives and manufacture the remaining 900 in India from 2019, also assuming responsibility for their maintenance over a 13-year period. In the same month, a ₹20000 crore (US$3 billion) partnership with Alstom to supply 800 electric locomotives from 2018 to 2028 was announced.
LINKS TO ADJACENT COUNTRIES
EXISTING RAIL LINKS
Nepal – Break-of-gauge – Gauge conversion under uni-gauge project
Pakistan – same Broad Gauge. Thar Express to Karachi and the more famous Samjhauta Express international train from Lahore, Pakistan to Amritsar (Attari).
Bangladesh – Same Broad Gauge. The Maitri Express between Dhaka and Kolkata started in April 2008 using the Gede-Darsana route, in addition to a Freight Train service from Singhabad and Petrapole in India to Rohanpur and Benapole in Bangladesh. A second passenger link between Agartala, India and Akhaura Upazila, Bangladesh was approved by the Government of Bangladesh and India in September 2011.
UNDER CONSTRUCTUION / PROPOSED LINKS
Bhutan – railways under construction – Same gauge
Myanmar – Manipur to Myanmar (under construction)
Vietnam – On 9 April 2010, Former Union Minister of India, Shashi Tharoor announced that the central government is considering a rail link from Manipur to Vietnam via Myanmar.
Thailand – possible if Burma Railway is rebuilt.
TYPES OF PASSENGER SERVICES
Trains are classified by their average speed. A faster train has fewer stops ("halts") than a slower one and usually caters to long-distance travel.
ACCOMODATION CLASSES
Indian Railways has several classes of travel with or without airconditioning. A train may have just one or many classes of travel. Slow passenger trains have only unreserved seating class whereas Rajdhani, Duronto, Shatabdi, garib rath and yuva trains have only airconditioned classes. The fares for all classes are different with unreserved seating class being the cheapest. The fare of Rajdhani, Duronto and Shatabdi trains includes food served in the train but the fare for other trains does not include food that has to be bought separately. In long-distance trains a pantry car is usually included and food is served at the berth or seat itself. Luxury trains such as Palace on Wheels have separate dining cars but these trains cost as much as or more than a five-star hotel room.
A standard passenger rake generally has four unreserved (also called "general") compartments, two at the front and two at the end, of which one may be exclusively for ladies. The exact number of other coaches varies according to the demand and the route. A luggage compartment can also exist at the front or the back. In some mail trains a separate mail coach is attached. Lavatories are communal and feature both the Indian style as well as the Western style.
The following table lists the classes in operation. A train may not have all these classes.
1A First class AC: This is the most expensive class, where the fares are almost at par with air fare. There are eight cabins (including two coupes) in the full AC First Class coach and three cabins (including one coupe) in the half AC First Class coach. The coach has an attendant to help the passengers. Bedding is included with the fare in IR. This air conditioned coach is present only on popular routes and can carry 18 passengers (full coach) or 10 passengers (half coach). The sleeper berths are extremely wide and spacious. The coaches are carpeted, have sleeping accommodation and have privacy features like personal coupes. This class is available on broad gauge and metre gauge trains.
2A AC-Two tier: These air-conditioned coaches have sleeping berths across eight bays. Berths are usually arranged in two tiers in bays of six, four across the width of the coach and two berths longways on the other side of the corridor, with curtains along the gangway or corridor. Bedding is included with the fare. A broad gauge coach can carry 48 passengers (full coach) or 20 passengers (half coach). This class is available on broad gauge and metre gauge trains.
FC First class: Same as 1AC but without air conditioning. No bedding is available in this class. The berths are wide and spacious. There is a coach attendant to help the passengers. This class has been phased out on most of the trains and is rare to find. However narrow gauge trains to hill stations have this class.
3A AC three tier: Air conditioned coaches with 64 sleeping berths. Berths are usually arranged as in 2AC but with three tiers across the width and two longways as before giving eight bays of eight. They are slightly less well-appointed, usually no reading lights or curtained off gangways. Bedding is included with fare. It carries 64 passengers in broad gauge. This class is available only on broad gauge.
3E AC three tier (Economy): Air conditioned coaches with sleeping berths, present in Garib Rath Trains. Berths are usually arranged as in 3AC but with three tiers across the width and three longways. They are slightly less well-appointed, usually no reading lights or curtained off gangways. Bedding is not included with fare.
CC AC chair car: An air-conditioned seater coach with a total of five seats in a row used for day travel between cities.
EC Executive class chair car: An air-conditioned coach with large spacious seats and legroom. It has a total of four seats in a row used for day travel between cities. This class of travel is only available on Shatabdi Express trains.
SL Sleeper class: The sleeper class is the most common coach on IR, and usually ten or more coaches could be attached. These are regular sleeping coaches with three berths vertically stacked. In broad gauge, it carries 72 passengers per coach.
2S Seater class: same as AC Chair car, without the air-conditioning. These may be reserved in advance or may be unreserved.
UR Unreserved: The cheapest accommodation. The seats are usually made up of pressed wood in older coaches but cushioned seats are found in new coaches. These coaches are usually over-crowded and a seat is not guaranteed. Tickets are issued in advance for a minimum journey of more than 24 hours. Tickets issued are valid on any train on the same route if boarded within 24 hours of buying the ticket.
At the rear of the train is a special compartment known as the guard's cabin. It is fitted with a transceiver and is where the guard usually gives the all clear signal before the train departs.
UNESCO WORLD HERITAGE SITES
There are two UNESCO World Heritage Sites on Indian Railways. – The Chatrapati Shivaji Terminus and the Mountain Railways of India. The latter consists of three separate railway lines located in different parts of India:
- Darjeeling Himalayan Railway, a narrow gauge railway in West Bengal.
- Nilgiri Mountain Railway, a 1,000 mm metre gauge railway in the Nilgiri Hills in Tamil Nadu.
- Kalka-Shimla Railway, a narrow gauge railway in the Shivalik mountains in Himachal Pradesh. In 2003 the railway was featured in the Guinness Book of World Records for offering the steepest rise in altitude in the space of 96 kilometre.
NOTABLE TRAINS
TOURIST TRAINS
Palace on Wheels is a specially designed luxury tourist train service, frequently hauled by a steam locomotive, for promoting tourism in Rajasthan. The train has a 7 nights & 8 days itinerary, it departs from New Delhi (Day 1), and covers Jaipur (Day 2), Sawai Madhopur and Chittaurgarh (Day 3), Udaipur (Day 4), Jaisalmer (Day 5), Jodhpur (Day 6), Bharatpur and Agra (Day 7), return to Delhi (Day 8).
Royal Rajasthan on Wheels a luxury tourist train service covers various tourist destinations in Rajasthan. The train takes tourists on a 7-day/8-night tour through Rajasthan. The train starts from New Delhi's Safdarjung railway station (Day 1), and has stops at Jodhpur (Day 2), Udaipur and Chittaurgarh (Day 3), Ranthambore National Park and Jaipur (Day 4), Khajuraho (Day 5), Varanasi and Sarnath (Day 6), Agra (Day 7) and back to Delhi (Day 8).
Maharaja Express a luxury train operated by IRCTC runs on five circuits covering more than 12 destinations across North-West and Central India, mainly centered around Rajasthan between the months of October to April.
Deccan Odyssey luxury tourist train service covers various tourist destinations in Maharashtra and Goa. The 7 Nights / 8 Days tour starts from Mumbai (Day 1) and covers Jaigad Fort, Ganapatipule and Ratnagiri (Day 2), Sindhudurg, Tarkarli and Sawantwadi (Day 3), Goa (Day 4), Kolhapur and Pune (Day 5), Aurangabad and Ellora Caves (Day 6), Ajanta Caves and Nashik (Day 7), and back to Mumbai (Day 8).
The Golden Chariot luxury train runs on two circuits Pride of the South and Splendor of the South.
Mahaparinirvan Express an a/c train service also known as Buddhist Circuit Train which is run by IRCTC to attract Buddhist pilgrims. The 7 nights/8 Days tour starts from New Delhi (Day 1) and covers Bodh Gaya (Day 2), Rajgir and Nalanda (Day 3), Varanasi and Sarnath (Day 4), Kushinagar and Lumbini (Day 5 and 6), Sravasti (Day 7), Taj Mahal (Agra) (Day 8) before returning to New Delhi on (Day 8).
OTHER TRAINS
- Samjhauta Express is a train that runs between India and Pakistan. However, hostilities between the two nations in 2001 saw the line being closed. It was reopened when the hostilities subsided in 2004. Another train connecting Khokhrapar (Pakistan) and Munabao (India) is the Thar Express that restarted operations on 18 February 2006; it was earlier closed down after the 1965 Indo-Pak war.
- Lifeline Express is a special train popularly known as the "Hospital-on-Wheels" which provides healthcare to the rural areas. This train has a carriage that serves as an operating room, a second one which serves as a storeroom and an additional two that serve as a patient ward. The train travels around the country, staying at a location for about two months before moving elsewhere.
- Fairy Queen is the oldest operating locomotive in the world today, though it is operated only for specials between Delhi and Alwar. John Bull, a locomotive older than Fairy Queen, operated in 1981 commemorating its 150th anniversary. Gorakhpur railway station also has the distinction of being the world's longest railway platform at 1,366 m. The Ghum station along the Darjeeling Toy Train route is the second highest railway station in the world to be reached by a steam locomotive. The Mumbai–Pune Deccan Queen has the oldest running dining car in IR.
- Vivek Express, between Dibrugarh and Kanyakumari, has the longest run in terms of distance and time on Indian Railways network. It covers 4,286 km in about 82 hours and 30 minutes.
- Bhopal Shatabdi Express is the fastest train in India today having a maximum speed of 160 km/h on the Faridabad–Agra section. The fastest speed attained by any train is 184 km/h in 2000 during test runs.
- Special Trains are those trains started by Indian Railways for any specific event or cause which includes Jagriti Yatra trains, Kumbh Mela Trains., emergency trains, etc.
- Double-decker AC trains have been introduced in India. The first double decker train was Pune-Mumbai Sinhagad express plying between Pune and Mumbai while the first double-decker AC train in the Indian Railways was introduced in November 2010, running between the Dhanbad and Howrah stations having 10 coaches and 2 power cars. On 16 April 2013, Indian Railways celebrated its 160 years of nationwide connectivity with a transportation of 23 million passengers in a day.
PROBLEMS AND ISSUES
Indian Railways is cash strapped and reported a loss of ₹30,000 crores (₹300bn) in the passenger segment for the year ending March 2014. Operating ratio, a key metric used by Indian railways to gauge financial health, is 91.8% in the year 2014-15. Railways carry a social obligation of over ₹20,000 crores (₹200bn $3.5bn). The loss per passenger-km increased to 23 paise by the end of March 2014. Indian Railways is left with a surplus cash of just ₹690 crores (₹6.9bn $115mn) by the end of March 2014.
It is estimated that over ₹ 5 lakh crores (₹5 trillion) (about $85 bn at 2014 exchange rates) is required to complete the ongoing projects alone. The railway is consistently losing market share to other modes of transport both in freight and passengers.
New railway line projects are often announced during the Railway Budget annually without securing additional funding for them. In the last 10 years, 99 New Line projects worth ₹ 60,000 crore (₹600bn) were sanctioned out of which only one project is complete till date, and there are four projects that are as old as 30 years, but are still not complete for one reason or another.
Sanjay Dina Patil a member of the Lok Sabha in 2014 said that additional tracks, height of platforms are still a problem and rise in tickets, goods, monthly passes has created an alarming situation where the common man is troubled.
WIKIPEDIA
Face arrière du Torana ouest (portique) du grand stupa de Sanchi
Le grand stūpa de Sanchi a un diamètre de 36 m environ, il date du IIème siècle av. J.-C.. Il est entouré de 4 portiques sculptés, orientés vers les points cardinaux et qui ont été installés au Ier siècle avant J.-C. .
Sur l'architrave du haut de la face arrière du Torana ouest, est représenté le transport des reliques du Bouddha,
Au milieu, c'est le siège de Kushinagar (le ville où le Bouddha a rejoint le Nirvana) pour obtenir le partage des Reliques.
En bas, la défaite de l'armée de Mara qui n'a pas réussi à faire céder le Bouddha à la tentation (épisode de la prise de la Terre à témoin).
On remarque le style, inspiré de la civilisation mésopotamienne, des animaux mythiques qui figurent aux intersections.
A cette époque, le Bouddha n'était pas représenté sous forme humaine mais le plus souvent il était figuré par l'Arbre de l'Eveil (Bodhi) ou par la Roue de la Loi
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Sur une colline à environ 40 km de Bhopal dans l'Etat du Madhya Pradesh au centre de l'Inde, le site de Sânchî regroupe des monuments bouddhiques (piliers monolithes, palais, stupas et monastères) dont la plupart remontent au IIème siècle avant J.-C.
C'est Ashoka, l'empereur Maurya, converti au Bouddhisme, et dont l'épouse était née dans la ville voisine, qui a fait édifier ce site religieux, resté actif jusqu'au XIIème siècle. On sait qu'Ashoka a fait venir de Perse des sculpteurs pour ériger ses fameux piliers et probablement travailler à la construction du sanctuaire de Sanchi, le style perse a ainsi fortement influencé les décors des stupas.
Le sanctuaire a ensuite été oublié avec la disparition du Bouddhisme en Inde puis a été redécouvert au début du XIXème siècle (1818) par un officier britannique.
Sanchi est le plus ancien sanctuaire bouddhique existant. Le site est inscrit sur la liste du patrimoine mondial de l'UNESCO.
Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.
The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.
Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.
CONTENTS
HISTORICAL SIDDHARTA GAUTAMA
Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.
The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.
The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.
No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.
TRADITIONAL BIOGRAPHIES
BIOGRAPHICAL SOURCES
The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.
From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.
NATURE OF TRADITIONAL DEPICTIONS
In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.
Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.
Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:
It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.
BIOGRAPHY
CONCEPTION AND BIRTH
The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.
Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.
The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.
While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.
Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.
EARLY LIFE AND MARRIAGE
Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.
When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.
RENUNCIATION AND ASCETIC LIFE
At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.
Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.
Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.
He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.
Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.
AWAKENING
According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.
Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").
According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.
According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.
FORMATION OF THE SANGHA
After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.
He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.
All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.
TRAVELS AND TEACHING
For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.
The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.
The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.
Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.
Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:
"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."
The Buddha is said to have replied:
"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."
Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.
Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.
In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.
MAHAPARINIRVANA
According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.
Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.
Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:
44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"
The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.
According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.
At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.
While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.
BUDDHA AND VEDAS
Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.
RELICS
After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.
PHYSICAL CHARACTERISTICS
An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".
The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)
"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)
A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.
Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").
Among the 32 main characteristics it is mentioned that Buddha has blue eyes.
NINE VIRTUES
Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:
- Buddho – Awakened
- Sammasambuddho – Perfectly self-awakened
- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.
- Sugato – Well-gone or Well-spoken.
- Lokavidu – Wise in the knowledge of the many worlds.
- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.
- Satthadeva-Manussanam – Teacher of gods and humans.
- Bhagavathi – The Blessed one
- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."
TEACHINGS
TRACING THE OLDEST TEACHINGS
Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.
According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:
"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"
"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"
"Cautious optimism in this respect."
DHYANA AND INSIGHT
A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36
CORE TEACHINGS
According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.
According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:
[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.
Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.
According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.
According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."
The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.
The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.
LATER DEVELOPMENTS
In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":
- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;
- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;
- Dependent origination: the mind creates suffering as a natural product of a complex process.
OTHER RELIGIONS
Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.
The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).
Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.
In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.
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