Aacharya Premsagar Chaturvedi Abhinandan Granth

SR No.: 022848
Original Sutra Author: N/A
Author: Ajaykumar Pandey
Publisher: Pratibha Prakashan
Publication Year: 2010
Total Pages: 502
Language: Hindi
Classification: Smruti_Granth
File Size: 36 MB

Page 481

Contribution of Buddhism to Indian Culture
449 absolutely all advantages and disadvantages arising from birth, occupation or social status. Buddha denounced the superiority of the brahmins on the ground of birth. The Suttanipata, Majjhimnikaya prove the worthlessness of the castes. Buddha thus stood for the equality of castes. He maintained that it was Karma (action) that determined the low and high state of being. By birth one does not become an outcaste, by birth one does not become a brahmin. Every living 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 was a barber by caste and occupied an important position in the sangha. Admission to the sangha was open to men and women alike. Buddha was at first unwilling to admit women into his sangha. But later he admit women into his sangha. He did away with the religious disabilities of women. Womenhood was no bar to the attainment of Arhathood, the goal of life. A new and respectable career was open before women. 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, Forgiveness, Righteousness, Dana, Non-violence, Purity of Heart etc. were further the important norms which Buddha has postulated for the society.
With the origin and development of Buddhism Sangha came into existence. The Buddhist viharas (monastaries) were the centres of education and the monks imparted instructions on both the religious and secular matter. In the viharas branches of knowledge were taught. But emphasis was generally on matters of religion (Dhamma) and rules of discipline (Vinaya). According to L.M. Joshi there were the three aims of Buddhist education regorous ethical and moral training, spiritual growth of the monks and preserving and defending the tradition (āgama) and doctrine (saddharma).?