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Wall Street Journal
3 days ago
- Business
- Wall Street Journal
‘Noble Fragments' Review: Scripture in Pieces
In 1921 a rare-book dealer in New York acquired a Gutenberg Bible, one of only about four dozen believed to exist at the time. The dealer, the Hungarian émigré Gabriel Wells, disassembled his copy and sold it off in pieces, an act that scholars and book conservators have labeled vandalism, sacrilege and even a tragedy. Wells marketed the individual leaves as 'Noble Fragments,' a phrase the journalist Michael Visontay borrows for the title of his absorbing investigation into the fates of the separated pages. The search was prompted by the author's discovery of yellowed legal documents suggesting a connection between his grandfather and Wells. In his book, Mr. Visontay weaves his family history into an account of Wells's brazen business move. As a child in Australia, Mr. Visontay knew something of his Jewish-Hungarian family's experiences in the Holocaust. His paternal grandfather, Pali, was sent to the Mauthausen concentration camp and survived the war. His father, Ivan, and his paternal grandmother, Sara, were transported to Auschwitz, where Sara was killed. Shortly after the war, Pali married a woman named Olga, who died not long after she, Pali and Ivan emigrated to Australia. While Olga had been erased from the family memory, Mr. Visontay discovered that Wells was her uncle and that she had inherited a share of his estate (but alas, no Gutenberg leaves) upon the bookseller's 1946 death. This windfall enabled the small, battered family to begin anew in Australia.
Indian Express
5 days ago
- General
- Indian Express
How Buddhism shows the path to nirvana
— Sreekala M V Buddhism is a significant world religion today, influencing many with its teachings. Originating in the 6th century BCE in the Indian subcontinent, Buddhism, along with other Śramanic sects emerged as a result of growing discontent towards ritualistic and hierarchical aspects of the Brahmanical tradition. Embodied in an egalitarian philosophy, Buddhism challenged the social hierarchies prevalent during the period when it emerged. It promoted the idea that spiritual liberation (nirvana) was accessible to all individuals, regardless of their social positioning. In doing so, it questioned the existing Brahmanical practices and the role of the Purohita (priestly class). The teachings of Buddhism focused on a journey towards nirvana through a 'middle path'. But what is the transformative path that the Buddha outlined to attain salvation? How does Buddhism reorder social hierarchy and why is the Buddha often addressed as Brahmana? Let's explore. The date of the Buddha has long been a subject of debate among scholars. The canonical texts in Pali, especially the Pitakas (Sutta and Vinaya), contain his hagiography (writing about the lives of saints). One can also find information about Buddha and his life in texts like Mahavastu, Buddhacharita, and others. However, since most of these texts have narrations intended to spread moral and philosophical teachings, they often blend historical elements with legendary narrations, making it difficult to identify historical facts. According to Upinder Singh, some of these narrations may be considered semi-historical or semi-legendary in nature. Buddhism was founded by the Buddha, who was born as Siddhartha. He was the son of king Suddhodana, a leader of the Sakya clan of Kapilavastu (located in modern day Nepal). According to various narrations, Maya gave birth to Siddhartha in a grove at Lumbini while en route to her natal home. These narrations further say that some Brahmanas saw thirty-two auspicious marks (lakṣaṇas) of a great man or mahapurusha on the infant. It was believed that he could become a mahapurusha in two different ways – either a world conqueror or world renouncer. Suddhodana, wanting to ensure that his son does not become a renouncer, shielded him from the sorrows of the world, ensuring that he was surrounded by luxury and happiness alone. Siddhartha was later married to Yashodhara of the Koliya clan, and they have a son named Rahula. According to the Pali texts, at the age of twenty nine, he encountered life-changing sights – an old person, a sick person, a corpse, and an ascetic. Siddhartha was deeply moved by these sights, which exposed him to the unavoidable realities of life. Hence, he renounced his royal life and became a wandering ascetic for six years, performing severe austerities. Eventually, he attained enlightenment under the Bodhi Tree in Gaya (in Bihar) and came to be known as the Buddha or the Enlightened One. He is also referred to as Tathagata – the one who has liberated himself from the cycle of birth and death. The Buddha delivered his first sermon at a deer park near Banaras (Varanasi) to five of his disciples. This is referred to as dhammachakka-pavattana (the turning of the wheel of dhamma). In his sermon, the Buddha put forward a transformative path – a way of life that helps individuals to escape the cycle of birth, death and rebirth. At the core of his teachings are the four Noble Truths or Ariya-sachchani (Arya Satya) which are – — The world is full of suffering (dukkha) — Suffering arises from a desire (samudaya) — Suffering can be overcome (nirodha) — There is a path to achieve this – the Eight-fold Path or Atthanga-magga (Ashtanga Marga). The Eight-fold Path consists of right action, right speech, right livelihood, right view, right effort, right intention, and right concentration and mindfulness. Sabbam dukkham or 'everything is suffering' is one of the significant teachings of the Buddha. His teachings also focused on impermanence or anichcha, which has many facets. This concept can be elaborated this way – every being is a combination of experiences and consciousness. Therefore, the notion of a permanent and constant self arises out of ignorance. It is this concept that questions the existence of atman or soul. Achieving nibbana (nirvana) is the final stage of life in Buddhist teachings. It is described as an experience one gains through the removal of desire, greed, aversion, and ultimately, the idea of the self. While there are various etymologies for the term 'nibbana', it can literally be translated as 'blowing out' or to 'escape from defilements'. The term arahatta is also used for the same. It fundamentally refers to escaping the cycle of life, death, and rebirth. It must be noted here that nibbana is not equivalent to physical death in the conventional sense, rather it implies the end of suffering and rebirth. The term parinibbana is specifically used to refer to the death of the Buddha. One cannot concur with the idea that Buddhism completely abolished social differences. While Buddhism is often viewed as a sect that fought social discrimination and worked for equality, the reality is more complex. Compared to Brahmanical tradition, Buddhism was inclusive and more accepting. However, a complete rejection of all social differences was never a part of Buddhist teachings or texts. The Buddhist approach to varna can be analysed here. Unlike the description given in the Purushasukta, which looks at varna as a divinely ordained social order, Buddhism considered it as a man-made social order. The Anguttara Nikaya mentions that people from the four varnas – Khattiya (Kshatriya), Brāhmaṇa (Brahmana), Vessa (Vaishya), and Suddha (Shudra) – came into the fold of Buddhism. But the hierarchy was reordered, placing Kshatriya before Brahmana, questioning the existing system. Furthermore, one can also look into the different ways in which the term Brahmana has been used in Buddhist texts. It is denoted as a social category that is frequently criticised. As Upinder Singh observes, it is interesting that despite all the criticism, the Pali texts are flamboyant in describing the episodes of influential Brahmanas accepting Buddhist teachings. The term is also used to refer to someone who has attained wisdom; Buddha is also addressed as Brahmana in some texts. The Buddha's dream of four birds of different types and colours flying in from four directions and sitting at his feet is often interpreted as symbolically showing that all varnas were part of Buddhism. Buddha also stated that anyone who joins the Sangha or the Buddhist monastic order becomes a vevanniyanti – one who is devoid of varna. However, it is interesting to observe that Brahmanas and Kshtatriyas were more in number in the monastic order. Uma Chakravarti, in her work The Social Dimensions of Early Buddhism, observes that several monks belonged to the upper class. While several prominent bhikkhus came from Brahmana and Kshatriya varnas, notable exceptions were there such as Upali – one of the most significant bhikkhus who belonged to a barber community. Although Buddhism didn't entirely disregard birth and family in many instances, it placed greater emphasis on one's actions. The Buddha has stated that one should be judged by their behaviour, not by their origin. Further, he has stated that a saint can be born in any family, just as fire can emerge from any wood. One becomes a Brahmana (wise person) not by birth, but by one's actions. Though the Kshatriyas are placed above Brahmins in the varna order, the one who attained nibbana stands above everyone. But Buddhism was not entirely devoid of the notion of social hierarchy. The Vinaya Pitaka categorises certain occupations as being of higher and lower status. While professions like farming, trade, accounting, and writing are given high status, leather making, pottery, weaving and so on are the low ones. Buddhism opened up a significant space for the laity to embrace spirituality and choose their path of worship. The material milieu of the sixth century BCE saw the emergence of affluent groups, such as merchants and landowners. As the ritual privileges of the Brahmanical tradition, accessible only to certain social groups, started losing popularity, the new affluent groups gravitated towards sects like Buddhism that provided a code of conduct and ways to attain salvation, irrespective of social origins. In what ways did Buddhism reflect and respond to the social stratification of the 6th century in India? To what extent is the concept of nibbāna a rejection of material and metaphysical permanence? How do the Four Noble Truths and the Eightfold Path collectively address both individual suffering and societal ethics? How reliable are the Pali Canon and other Buddhist texts in reconstructing the historical life of the Buddha, given their hagiographic nature? What do textual shifts in the use of the term Brāhmaṇa reveal about Buddhism's evolving relationship with the Brahmanical tradition? (Sreekala M V is an Assistant Professor at the Department of History, GITAM (Deemed to be University, Bengaluru.) Share your thoughts and ideas on UPSC Special articles with Subscribe to our UPSC newsletter and stay updated with the news cues from the past week. Stay updated with the latest UPSC articles by joining our Telegram channel – IndianExpress UPSC Hub, and follow us on Instagram and X.
Time of India
20-05-2025
- Time of India
Uttar Pradesh marks Buddha Purnima with global celebrations and spiritual invitation
Uttar Pradesh, the heartland of India's spiritual heritage, celebrated Buddha Purnima with a series of global and local events, reaffirming its place as a cornerstone of the Buddhist Circuit. From the sacred grounds of Sarnath and Shravasti to international stages in Vietnam and Bodh Gaya, the state showcased its commitment to preserving and promoting the legacy of Lord Buddha. The celebrations were led by the Department of Tourism and Culture, Government of Uttar Pradesh, with Shri Mukesh Kumar Meshram (IAS), Director General and Principal Secretary, emphasising the state's deep-rooted spiritual identity. 'Uttar Pradesh is a spiritual odyssey where the Buddha's teachings come alive. We are committed to preserving historic Buddhist sites and creating a welcoming experience for global travellers,' he said. Highlights of the celebration included the unveiling of Dhih Research Journal (Buddharpan) at Sarnath in collaboration with the Central University of Tibetan Studies. The event, filled with the chanting of Pali and Tibetan mantras, was a symbolic blend of scholarship and spirituality. In Shravasti and Sankisa, devotional events such as Dhamma Yatra, Deepdaan ceremonies, and food donations brought communities together in reverence and reflection. Uttar Pradesh Tourism also extended its outreach by participating in national and international events. At Bodh Gaya's Trividh Purnima and the Mahabodhi Society event in Bengaluru, the state highlighted its Buddhist offerings. Meanwhile, the celebration of UN Vesak Day in Vietnam allowed Uttar Pradesh to showcase its spiritual destinations to a global audience, fostering international cultural collaboration. Easily accessible via international airports in Delhi and Lucknow, Uttar Pradesh invites travellers to explore the Buddhist Circuit — home to revered sites like Sarnath, Shravasti, Sankisa, and Kushinagar. These destinations offer visitors a chance to meditate in ancient monasteries, walk the paths once tread by the Buddha, and connect with timeless teachings in a setting of peace and historical depth. With enhanced infrastructure, world-class hospitality, and a strong focus on safety, Uttar Pradesh is positioning itself as a premier global destination for spiritual and cultural exploration.
Time of India
19-05-2025
- Politics
- Time of India
Caste census aims at uniting the country: RSS functionary
Gaya: Rashtriya Swayamsevak Sangh (RSS) senior functionary Indresh Kumar , while addressing the day-long seminar on 'religious culture confluence as the keynote speaker, said that the purpose of the caste census in the country is not to divide it on the basis of caste or merely for vote bank politics, but it is aimed at uniting the country. The event was organised at Radhakrishnan Auditorium of the education department at Magadh University, Bodh Gaya, on Sunday. "The basic mantra of unity in diversity is inherent in Indian culture. A multilingual India can communicate and will also be free from global violence and discrimination. India has rejected the mediation of other countries. Love for the nation is the main basis of creating a 'New India'. We all should love our language, caste, and religion and not hate others," he said. Magadh University Vice-Chancellor Prof Shashi Pratap Shahi, who presided over the seminar, presented a geographical and educational introduction of Magadh University. He informed the guests about how the university is progressing towards its ancient glory. Union minister of state for coal and mines, Satish Chandra Dubey, said that the British and the Mughals came to India, divided the country, and left. He appealed for a collective effort by every citizen towards a 'self-reliant India', ' Make in India ', 'startup-oriented India', and 'developed India @2047', the dream of Prime Minister Narendra Modi. Efforts are being made to establish India as an undivided state, he said. SC/ST welfare minister in the state govt, Janak Ram, a special guest on the occasion, said that giving importance to national values over personal interests makes nationalism unbroken and strong. Global recognition can be achieved only by empowering the nation. Bhante Sheel Ratna expressed gratitude towards the Prime Minister for according classical language status to Pali, which he said will play an important role in making India a world leader. Vivekanand Giri of Bodh Gaya Math said, 'Nationalism is born from compassion, love, kindness, and heartfelt cooperation. Our nation is eternal and permanent.' All the guests participated in a Pancheel yatra taken out on Sunday evening from the world heritage Mahabodhi Mahavihara to the Bodh Gaya Math.
The Hindu
15-05-2025
- General
- The Hindu
A thousand Buddhas
We have all heard how there is no one single Ramayana, there are many — 300 at least. But no one tells us there is not just one Buddha; that there are dozens, maybe thousands, perhaps even millions, as per the earliest Buddhist scriptures. Also, there are hundreds of versions of his tale, in Pali and Sanskrit and Chinese and Japanese. No one clarifies that the historical Buddha we are so familiar with is a 19th century European invention. India had forgotten Buddha by the time the British arrived. So, effectively, the British rediscovered him in the 19th century. The discovery of Pali manuscripts from Sri Lanka and Buddhist sites in the Gangetic plains was the greatest triumph of the Asiatic Society and Archaeological Survey of India. The British scholars were convinced that this cultural amnesia about Buddha was a deliberate cover-up, a Brahmin conspiracy. They used the Buddha to put clueless Hindu intellectuals on the defensive. And it worked. A European creation? In the vast literary corpus of Buddhism were found stories of Gautama Buddha travelling to Sri Lanka, Myanmar and Thailand in his lifetime. There were fantastic tales of him fighting Mara, the demon of desire, and realistic ones of his death following a bout of dysentery after eating pork or mushrooms. European historians took it upon themselves to decide which of these stories were true. Thus, a historical Buddha was imagined. He died, depending on which text was consulted, a century, two centuries, maybe eight centuries before Ashoka's coronation. Japanese scholars of the early 20th century listed over 40 theories about Buddha's birth date. The site of his birth and death were identified based on traditional pilgrim routes, not evidence. The Orientalists argued that the Pali texts were older, more conservative, more historical, while Sanskrit texts were later corruptions. But that is not backed up by evidence. The earliest Buddhist manuscripts were recently discovered in Gandhara, dated to 100 BC. Many of them are in Sanskrit. They speak of many Buddhas, following a repetitive pattern that is also found in contemporary Jain mythology, and even in Valmiki's Ramayana. They also do not speak of the 'four noble truths'. These are simply mentioned amongst other truths. No one knows which language Buddha spoke in. Pali was a language used by Sri Lankan Buddhist monks around 500 AD, to distinguish themselves from rival Mahayana schools. Of masculinity and Krishna lore The earliest biographies of the Buddha (Buddhacharita, Lalitavistara Sūtra, Mahāvastu) were compiled only by 200 AD, roughly when the Ramayana and Mahabharata were also compiled. By this time, images of Buddha's conception, his birth, enlightenment and death had started appearing on the railings surrounding stupas in Sanchi, Bharhut, Mathura and Gandhara. He had started being shown in human form, with Vedic gods such as Indra and Brahma bowing to him. None of the early biographies refer to the ultimate episode, the death or parinirvana. This came from Mahaparinibbana-sutta, dated to 500 AD. In the early biographies, Buddha's wife is not named and is simply mentioned as Rahula's mother. There are indications that a wife and a son were introduced only to establish Buddha's masculinity. In the Chinese Ocean Sutra, there are many magical tales of how courtesans who doubt Buddha's manliness are taught a lesson by him, appearing as a client. There are stories where the prince of the Sakya clan has two wives, and sometimes even three. Yashodhara is won in a competition; Mrigaja praises his beauty; Gopa falls in love with him. Yashodhara embodies pure love while Gopa embodies carnal love, in late Tantrik Buddhist texts, perhaps influenced by Krishna lore. In Pali versions, Buddha's son Rahula is born on the day of his departure. In Sanskrit versions, the child is conceived on that night. There are stories stating that the pregnant Yashodhara gave birth to Rahula on the day Buddha attained enlightenment. She was accused of infidelity and had to prove her purity, much like Sita. That we translate Gautama's transformation into Buddha as 'enlightenment' rather than 'heightened awareness' reveals how intimately the construction of Buddha's history is linked to European Orientalists of 19th century, who saw in him the Aryan sage they were looking for — outside the Christian world, and also outside Hindu idolatry. They presented Buddhism as a Protestant movement, a rejection of Vedic ritualism. They were constructing Indian history using the framework of European Christian history. They established Buddha as historical in contrast to the mythic Ram and Krishna of the Hindus. That wound festers even today, since many scholars and activists still assume these European inventions as facts. No one wants their religious leader to be just a myth — a creation of faith, a construction of the faithful. But it almost always is. Devdutt Pattanaik is the author of 50 books on mythology, art and culture.
