B (2). Social ideal in the Time of Buddha

Shakyamuni’s call for equality and people’s response to it paved the way for social change in India at that time. It was his noteworthy contribution. Perhaps many are unaware that, on many occasions, Buddha expressed views on the importance of democracy. He called upon people to strengthen democratic values for the common welfare. Despite the existence of democratic institutions in India centuries before his birth, his advocacy of a democratic system, at a time of complicated social and political conditions, was a historical event.

Buddhism brought a new outlook in the social life of ancient India. Before the rise of Buddhism there was the grade (vanna) which mainly determined the various grades in the society. The castes’ still existing in India until today is Khattiya, the Braman, the Vessa and Sudda. According to the doctrine and discipline of the Tathagata, from home to homelessness, lose their names and origins. Buddha thus stood for the equality of castes. He maintained that it was an action (karma) that determined the low and high state of the being. By birth one does not become an outcaste, by birth one does not become a Brahmin. Every king being has Karma (action) as its master, its kinsman, its refuge.

There was no distinction of caste in the sangha. Buddha’s disciples belonged to all strata of society. For instance, we know that Upali who was a barbar by caste occupied an important position in the sangha. The admission to the sangha was open to men and women alike. Although at first the Buddha was not willing to admit women into his sangha for some reason that if to let women join in the sangha Buddhism will be decline earliest in five hundred years because of the benefit of all sentient in order to keep alive and longest in Buddhism then Buddha refused but with the convincement of venerable Ananda in many times, with the deeply interested and wanted to join in the sangha order of Mahapajapati Gotami, the foster mother of Buddha’ childhood, he then resigned to admit women into the sangha. The first women entered the sangha order was Mahapajapati Gotami henceforth respectable career was open for women. Women were no bar to the attainment of Arhathood or the goal of life. This attracted a number of women who attained positions of eminence in the various spheres. The Therigatha gives us names of eminent nuns. Buddha thus raised the status and position of women in the society.

Truth, righteousness, moral conduct, charity, non violence and the like were further the important norms which Buddha had postulated for the society.

Gautama Buddha’s contribution to the Indian Way and to humanity can be highlighted in three ways. On the strength of his intense and highly philosophical research based upon knowledge, logic, and exercise, and having the four Arya Satyas − sorrow, its cause, its cessation, and the means of its cessation − in the center, he described the reality of human life. This was his first great contribution. He clarified to the suffering world that sorrow was the supreme reality of life.

Birth, disease, old age, death, astonishment, depression, grief, contact with the unloving, separation from the dear, and the non-fulfillment of desire are sorrows. Desiring enjoyment, power, wealth, and the will to live are the causes of sorrow. Desire and lust give birth to a state of struggle and conflict, become the source of striving and lead people toward the ocean of sorrows. Cessation of these desires is the way to become free from sorrow. Gautama Buddha established the Eightfold Middle Way as the way to free oneself desire, the cause of sorrow.

His path, besides becoming the Way’s best introduction, proved to be a milestone of the Way. Buddhism flourished, affecting millions of Indians and becoming the basis for the lives of many around the world. It touched the heights of the spiritual world in his lifetime. The simple and practical teachings of Buddha savedman.

Gautama Buddha and Buddhism have made excellent contributions towards strengthening the Indian Way, which is based on universal acceptance, particularly in making it dynamic and bringing the common man into its fold. Buddha’s contribution for taking this way in his time, when it was a narrow path, cannot be underestimated.

Buddhism is an accessible way of life as shown by the Buddhas. By overcoming negative ideas, a Buddha develops positive virtues and rises to the stature of being a mentor to the world. Anyone, by knowing the reality of life, through self-control, restraint and discipline, and by following the Middle Way, can get through the journey of life. By continuously doing good acts, he develops virtues, escapes the bond of sorrows, and attains the stage of being a Buddha.