"use strict"; const {Fragment: _Fragment, jsx: _jsx, jsxs: _jsxs} = arguments[0]; const {useMDXComponents: _provideComponents} = arguments[0]; function _createMdxContent(props) { const _components = { blockquote: "blockquote", code: "code", em: "em", h3: "h3", li: "li", p: "p", pre: "pre", strong: "strong", table: "table", tbody: "tbody", td: "td", th: "th", thead: "thead", tr: "tr", ul: "ul", ..._provideComponents(), ...props.components }, {Callout, ContentAttribution, Explanation, FlowCard, Hl, ImportantQA, KeyPoints, MCQ, MermaidDiagram, Num, Pill, PinnedFlowBoard, Practical, SubTopicHeader, Summary, TableCard, Term, Theory, Time, TopicOverview} = _components; if (!Callout) _missingMdxReference("Callout", true); if (!ContentAttribution) _missingMdxReference("ContentAttribution", true); if (!Explanation) _missingMdxReference("Explanation", true); if (!FlowCard) _missingMdxReference("FlowCard", true); if (!Hl) _missingMdxReference("Hl", true); if (!ImportantQA) _missingMdxReference("ImportantQA", true); if (!KeyPoints) _missingMdxReference("KeyPoints", true); if (!MCQ) _missingMdxReference("MCQ", true); if (!MermaidDiagram) _missingMdxReference("MermaidDiagram", true); if (!Num) _missingMdxReference("Num", true); if (!Pill) _missingMdxReference("Pill", true); if (!PinnedFlowBoard) _missingMdxReference("PinnedFlowBoard", true); if (!Practical) _missingMdxReference("Practical", true); if (!SubTopicHeader) _missingMdxReference("SubTopicHeader", true); if (!Summary) _missingMdxReference("Summary", true); if (!TableCard) _missingMdxReference("TableCard", true); if (!Term) _missingMdxReference("Term", true); if (!Theory) _missingMdxReference("Theory", true); if (!Time) _missingMdxReference("Time", true); if (!TopicOverview) _missingMdxReference("TopicOverview", true); return _jsxs(_Fragment, { children: [_jsxs(Theory, { children: [_jsx(SubTopicHeader, { id: "1.7", title: "Religious Movements (Jainism & Buddhism)" }), _jsx(KeyPoints, { children: _jsxs(_components.ul, { children: ["\n", _jsx(_components.li, { children: "Causes of Rise and Sramana Ferment" }), "\n", _jsx(_components.li, { children: "Jainism — Tirthankaras, Triratna and Five Vows" }), "\n", _jsx(_components.li, { children: "Buddhism — Life, Four Noble Truths and Eightfold Path" }), "\n", _jsx(_components.li, { children: "Buddhist Sects and Monastic Evolution" }), "\n", _jsx(_components.li, { children: "Royal Patronage from Haryankas to Mauryas" }), "\n"] }) }), _jsx(TopicOverview, { title: "Introduction to Religious Movements (Jainism & Buddhism)", topicId: "1.7", readingTime: "13 min read", difficulty: "Medium", children: _jsx(_components.p, { children: "Religious movements of the 6th century BCE reshaped the intellectual map of ancient India. In the fertile Ganges basin, expanding cities, surplus production and new social groups created conditions for direct questioning of Vedic sacrifice and varna order. Out of this ferment emerged organized renunciant communities — most durably Jainism and Buddhism — with distinct doctrines of liberation, ethical codes and monastic orders. This chapter traces why the sramana culture arose, how Mahavira and the Buddha systematized alternative paths to moksha and nirvana, how Buddhist schools later diverged, and how Magadha courts turned doctrine into enduring institutions." }) }), _jsxs(Explanation, { children: [_jsxs(_components.blockquote, { children: ["\n", _jsx(_components.h3, { children: "🏛️ Introduction" }), "\n"] }), _jsx(_components.p, { children: "This chapter follows a single developing thread. Material change in the late Vedic world created a new audience for salvation outside ritual. Jain and Buddhist teachers answered that demand with structured paths — one through radical self-discipline, the other through a middle discipline. Later monastic disputes and royal patronage decided which paths survived as pan-Indian religions. Each section below moves from evidence to interpretation, and flags where the evidence remains limited." }), _jsxs(_components.blockquote, { children: ["\n", _jsx(_components.h3, { children: "⏳ Causes of Rise — The Sramana Ferment in Eastern India" }), "\n"] }), _jsx(_components.p, { children: "The late Vedic centuries in eastern India saw a shift from a ritual-centred worldview to a renunciant-centred one. That shift has a material base and an intellectual record." }), _jsxs(_components.ul, { children: ["\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "Material Base — Surplus and Urbanisation:" }), " By the ", _jsx(Time, { children: "7th-6th century BCE" }), ", iron tools, wet-rice surplus and Northern Black Polished Ware settlements along the Ganges produced cities, trade and a strong vaishya and kshatriya urban elite. Sacrificial religion, expensive and Brahmin-mediated, felt less adequate to merchants and householders seeking personal liberation."] }), "\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "Intellectual Background — The Upanishads:" }), " The composition of the Upanishads in ", _jsx(Time, { children: "800-400 BCE" }), " introduced ideas that outlived ritual — ", _jsx(Term, { def: "Cycle of rebirth driven by action", children: "samsara" }), ", karma and moksha as release — and created a shared vocabulary for all renunciant groups, whether inside or outside the Vedic fold."] }), "\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "Institutional Form — The Sangha:" }), " The critical innovation was the ", _jsx(Term, { def: "Wandering renunciant tradition rejecting Vedic sacrifice", children: "Śramaṇa" }), " sangha itself. Unlike isolated hermits, sramanas formed disciplined orders with rules, begging rounds and debate, offering a visible alternative community to the village and the sacrifice."] }), "\n"] }), _jsx(_components.p, { children: "This link explains the central question — organized renunciant movements did not appear because a single teacher invented them, but because urban surplus sustained full-time seekers and Upanishadic thought supplied the problem they all tried to solve: how to end samsara." }), _jsxs(_components.p, { children: ["The textual snapshot of this crowded field comes from the Buddhist ", _jsx(Term, { def: "Discourse on the Fruits of Ascetic Life listing rival teachers", children: "Samaññaphala Sutta" }), ", which names six contemporary sramana schools. The list is a textual claim whose historicity is interpreted, not a census."] }), _jsx(TableCard, { title: "Six Sramana Schools in the Samaññaphala Sutta", variant: "comparison", children: _jsxs(_components.table, { children: [_jsx(_components.thead, { children: _jsxs(_components.tr, { children: [_jsx(_components.th, { style: { textAlign: "left" }, children: "Teacher" }), _jsx(_components.th, { style: { textAlign: "left" }, children: "School / Later Label" }), _jsx(_components.th, { style: { textAlign: "left" }, children: "Core Doctrine" })] }) }), _jsxs(_components.tbody, { children: [_jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Purana Kassapa" }) }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Amoralism (akiriyavada)" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Denied moral effect of action — no merit or demerit" })] }), _jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Makkhali Gosala" }) }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Ajivika — Fatalism (niyativada)" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "All events fixed by destiny, no human effort" })] }), _jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Ajita Kesakambali" }) }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Materialism (Lokayata / Charvaka precursor)" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "No afterlife, elements dissolve at death" })] }), _jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Pakudha Kaccayana" }) }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Atomism — Seven Eternal Blocks" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Seven uncreated substances, no creation or destruction" })] }), _jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Mahavira" }) }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Jain — Fourfold Restraint" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Liberation through restraint of mind, speech, body" })] }), _jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Sanjaya Belatthiputta" }) }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Agnosticism (Ajñana)" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Suspended judgment on afterlife and metaphysics" })] })] })] }) }), _jsxs(_components.p, { children: ["The table shows that Jainism and Buddhism emerged as two successful curations within a much wider, competitive market of ideas in what historian Johannes Bronkhorst calls ", _jsx(Term, { def: "Indo-Aryan but non-Vedic eastern zone where Kshatriyas ranked above Brahmins", children: "Greater Magadha" }), " — a cultural zone distinct from the western Vedic core, where kshatriyas outranked Brahmins and sramana ideas circulated freely."] }), _jsxs(PinnedFlowBoard, { title: "Sramana Ferment Timeline — From Upanishads to Organized Sanghas", children: [_jsx(FlowCard, { period: "800–400 BCE", title: "Upanishadic Background", icon: "📜", accent: "blue", children: _jsx(_components.p, { children: "Composition of early and middle Upanishads. Concepts of atman, brahman, karma and samsara enter debate. Provides problem of rebirth that sramanas address." }) }), _jsx(FlowCard, { period: "7th–6th century BCE", title: "Ganges Urbanisation", icon: "🏙️", accent: "amber", children: _jsx(_components.p, { children: "Iron, rice surplus and NBPW cities create Magadha-Kosala urban networks. Merchant and kshatriya wealth funds non-Vedic seekers." }) }), _jsx(FlowCard, { period: "c. 6th–5th century BCE", title: "Six Sramana Schools", icon: "🔍", accent: "purple", children: _jsx(_components.p, { children: "Samaññaphala Sutta list attests to organized sanghas. Tradition records Mahavira and Buddha as contemporaries within this ferment." }) })] }), _jsx(_components.p, { children: "The timeline above anchors the causal sequence: speculative thought, then material capacity for full-time renunciation, then institutional competition." }), _jsxs(Callout, { type: "note", title: "Etymology: Sramana", children: ["📌 The word ", _jsx(_components.em, { children: "śramaṇa" }), " comes from ", _jsx(_components.em, { children: "śram" }), " — to exert, to labour. In early Brahmanical usage it meant one who strives through austerity. Olivelle (1993) shows it originally described a striver within the Vedic world, not necessarily an outsider. Later Buddhist and Jain texts fixed it as outsider renunciant. The shift in meaning itself is historical evidence."] }), _jsx(Callout, { type: "warning", title: "Contested Origin — Do Not Treat as Settled", children: "⚠️ Three scholarly positions compete and should be marked as debate, not fact: G. C. Pande (1957) sees sramana thought diverging directly from Upanishadic speculation; Bronkhorst argues for an independent Greater Magadha culture; Ramaprasad Chanda proposed a pre-Aryan eastern source. Exams may present any one as fact — the safe answer is to note origin as contested." }), _jsx(_components.p, { children: "Student takeaway: Jainism and Buddhism were not isolated founders' creations but the most durable crystallizations of a wider eastern sramana culture that shared the language of samsara and moksha while disputing the method." }), _jsxs(_components.blockquote, { children: ["\n", _jsx(_components.h3, { children: "📜 Jainism — Mahavira, the Tirthankara Lineage and the Path to Liberation" }), "\n"] }), _jsx(_components.p, { children: "Jain tradition presents itself as eternal, not founded. Liberation is through self-effort alone, without a creator deity." }), _jsxs(_components.p, { children: ["The lineage is structured as 24 ", _jsx(Term, { def: "Ford-maker who shows the crossing from samsara to moksha", children: "Tirthankaras" }), ". This framing matters because it places Mahavira as restorer rather than inventor. The historicity across the list is uneven, and the distinction is tested."] }), _jsx(TableCard, { title: "24 Tirthankaras — Tradition and Historicity", variant: "comparison", children: _jsxs(_components.table, { children: [_jsx(_components.thead, { children: _jsxs(_components.tr, { children: [_jsx(_components.th, { style: { textAlign: "left" }, children: "Position" }), _jsx(_components.th, { style: { textAlign: "left" }, children: "Figure" }), _jsx(_components.th, { style: { textAlign: "left" }, children: "Traditional Dating / Claim" }), _jsx(_components.th, { style: { textAlign: "left" }, children: "Historical Status" })] }) }), _jsxs(_components.tbody, { children: [_jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "1st" }) }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Rishabhanatha (Adinatha)" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Beginning of time, eternal dharma" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Tradition only; no external corroboration" })] }), _jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "23rd" }) }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Parshvanatha" }), _jsxs(_components.td, { style: { textAlign: "left" }, children: [_jsx(Time, { children: "9th–7th century BCE" }), ", son of King Ashvasena of Varanasi"] }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Accepted as historical by most non-Jain scholars; first verifiable teacher" })] }), _jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "24th" }) }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Mahavira (Vardhamana)" }), _jsxs(_components.td, { style: { textAlign: "left" }, children: [_jsx(Time, { children: "c. 599–527 BCE" }), " (traditional), contemporary of Buddha"] }), _jsxs(_components.td, { style: { textAlign: "left" }, children: ["Historical; variant modern dating places him in ", _jsx(Time, { children: "c. 5th century BCE" })] })] }), _jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "1st–22nd" }) }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Earlier 22" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Eternal past" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Not regarded as historical figures in non-Jain scholarship (Dundas)" })] })] })] }) }), _jsx(_components.p, { children: "The table clarifies the trap: Parshvanatha is 23rd, Mahavira is 24th and last — not 23rd — and only the last two have historical grounding." }), _jsx(_components.p, { children: "What Mahavira systematized was a rigorous ethics and epistemology for ending karmic bondage. Jain doctrine holds that karma is subtle matter that clings to the soul (jiva) through action and passion, and must be stopped and burned away." }), _jsxs(_components.ul, { children: ["\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "The Goal — Moksha Marga:" }), " Liberation is taught as ", _jsx(Hl, { color: "yellow", children: "samyak darshana, samyak gyana, samyak charitra" }), " — right faith, right knowledge and right conduct. Some texts add samyak tapas (right austerity) as a fourth, together called ", _jsx(Term, { def: "Three Jewels of Jainism forming the path to liberation", children: "Ratnatraya" }), "."] }), "\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "The Content — Five Great Vows:" }), " Right conduct is specified as five ", _jsx(Term, { def: "Great vows restraining conduct of Jain ascetic", children: "Mahavratas" }), ": ", _jsx(Hl, { color: "green", children: "ahimsa, satya, asteya, brahmacharya, aparigraha" }), ". For monks these are absolute; for lay followers they are partial (anuvrata)."] }), "\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "The Method — Extreme Discipline:" }), " Unlike later Buddhist moderation, Jainism pursues purification through severe asceticism, fasting, vigilance over every movement, and the doctrine of ", _jsx(Term, { def: "Doctrine that truth is manifold and partial", children: "anekantavada" }), " (non-onesidedness) which underwrites intellectual humility."] }), "\n"] }), _jsx(_components.p, { children: "A second comparison makes the structure plain: Triratna is the architecture of the path, the five vows are the material that fills it." }), _jsx(TableCard, { title: "Triratna and the Five Mahavratas — How They Relate", variant: "comparison", children: _jsxs(_components.table, { children: [_jsx(_components.thead, { children: _jsxs(_components.tr, { children: [_jsx(_components.th, { style: { textAlign: "left" }, children: "Dimension" }), _jsx(_components.th, { style: { textAlign: "left" }, children: "Triratna (Ratnatraya)" }), _jsx(_components.th, { style: { textAlign: "left" }, children: "Five Mahavratas" })] }) }), _jsxs(_components.tbody, { children: [_jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Function" }) }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Path-structure to moksha" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Conduct-content within samyak charitra" })] }), _jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Elements" }) }), _jsxs(_components.td, { style: { textAlign: "left" }, children: [_jsx(Hl, { color: "yellow", children: "samyak darshana" }), " (right view), ", _jsx(Hl, { color: "yellow", children: "samyak gyana" }), " (right knowledge), ", _jsx(Hl, { color: "yellow", children: "samyak charitra" }), " (right conduct)"] }), _jsxs(_components.td, { style: { textAlign: "left" }, children: [_jsx(Hl, { color: "green", children: "ahimsa" }), " (non-injury), satya (truth), asteya (non-stealing), brahmacharya (celibacy), aparigraha (non-possession)"] })] }), _jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Application" }) }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Monk and layperson share same three jewels" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Ascetic observes mahavrata fully; layperson observes anuvrata" })] }), _jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Associated Principle" }) }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Leads to karmic stoppage (samvara) and shedding (nirjara)" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Aparigraha means both material and psychic non-attachment" })] })] })] }) }), _jsx(_components.p, { children: "The visual is referenced here: the three jewels give direction, the vows give daily discipline, and aparigraha extends from not owning goods to not clinging to emotions." }), _jsx(Callout, { type: "remember", title: "Score Booster: Triratna vs Panch Mahavrata", children: "💡 Remember: Triratna spelling is darshana – gyana – charitra. The common error is writing dharma for darshana. And when asked for the five vows, list all five in order — ahimsa, satya, asteya, brahmacharya, aparigraha — missing one loses the mark. Triratna does not include ahimsa directly; ahimsa lives inside samyak charitra." }), _jsxs(Callout, { type: "note", title: "Digambara vs Svetambara — Appearance Only Here", children: ["📌 The post-Mahavira split into ", _jsx(Term, { def: "Sky-clad Jain sect rejecting clothing for monks", children: "Digambara" }), " and ", _jsx(Term, { def: "White-clad Jain sect allowing white robes", children: "Svetambara" }), " concerns monastic code — sky-clad nakedness versus white robes — and canon. Doctrine of Tirthankaras, Triratna and vows remains common. Details belong to later sectarian history."] }), _jsx(_components.p, { children: "This conceptual bridge connects the previous ferment to the next teaching: if Jainism answered samsara with maximal austerity, Buddhism will answer the same problem by rejecting that maximalism." }), _jsxs(_components.blockquote, { children: ["\n", _jsx(_components.h3, { children: "☸️ Buddhism — Life of the Buddha, Four Noble Truths and the Eightfold Path" }), "\n"] }), _jsxs(_components.p, { children: ["The biography of ", _jsx(Term, { def: "Founder of Buddhism, Sage of the Shakyas", children: "Siddhartha Gautama" }), ", the Buddha, is told as a deliberate departure from both palace indulgence and sramana extreme. The doctrine follows the life."] }), _jsxs(_components.p, { children: ["The early sources present a kshatriya-born seeker from the Shakya clan at Kapilavastu who encounters the four sights — old age, sickness, death and a serene renunciant — and leaves home. As a sramana he studies under two Brahmanical yoga teachers, ", _jsx(Term, { def: "Brahmanical yoga teachers of the Buddha before his awakening", children: "Alara Kalama and Uddaka Ramaputta" }), ", masters noted by scholars such as Wynne and Bronkhorst for parallels to later yogic practice. He then pursues extreme fasting to near-death, finds it does not end suffering, and adopts what he calls the ", _jsx(Hl, { color: "pink", children: "Middle Way" }), " — a path between sensual indulgence and self-mortification."] }), _jsx(MermaidDiagram, { title: "Buddha's Life Journey — From Sramana to Middle Way", badge: "HISTORY", children: _jsx(_components.pre, { children: _jsx(_components.code, { className: "language-mermaid", children: "flowchart LR\n A[\"Birth — Kapilavastu
Shakya clan\"] --> B[\"Four Sights
Old age, sickness, death, ascetic\"]\n B --> C[\"Great Renunciation
Becomes sramana\"]\n C --> D[\"Two Teachers
Alara Kalama & Uddaka Ramaputta\"]\n D --> E[\"Extreme Asceticism
Severe fasting\"]\n E --> F[\"Rejection of Extreme
Middle Way realized\"]\n F --> G[\"Enlightenment
Bodh Gaya\"]\n G --> H[\"First Sermon
Dharma Chakra Pravartana, Sarnath\"]\n H --> I[\"Mahaparinirvana
Kushinagar\"]\n" }) }) }), _jsx(_components.p, { children: "The diagram above is the narrative frame for the doctrine. Awakening at Bodh Gaya is presented as insight into suffering and its cessation, first taught at Sarnath." }), _jsxs(_components.ul, { children: ["\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "Chronology:" }), " Conventional dating places the Buddha at ", _jsx(Time, { children: "c. 563–483 BCE" }), ", making him a contemporary of Mahavira. Modern scholarship often favours a shorter chronology around ", _jsx(Time, { children: "c. 480–400 BCE" }), ". The uncertainty should be noted rather than hidden."] }), "\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "Four Noble Truths — Diagnosis:" }), " The ", _jsx(Hl, { color: "yellow", children: "4 Noble Truths" }), " state: ", _jsx(Num, { value: "1" }), " dukkha (suffering is pervasive), ", _jsx(Num, { value: "2" }), " samudaya (origin is tanha — craving), ", _jsx(Num, { value: "3" }), " nirodha (cessation is possible), ", _jsx(Num, { value: "4" }), " marga (there is a path to cessation)."] }), "\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "Eightfold Path — Treatment:" }), " The path is the ", _jsx(Hl, { color: "blue", children: "Eightfold Path" }), " (astangika marga): right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Grouped as wisdom, ethics and meditation, it operationalizes the Middle Way as trainable conduct, not mere belief."] }), "\n"] }), _jsxs(_components.p, { children: ["Concepts such as karma, samsara, ahimsa, the ", _jsx(Term, { def: "Four sublime abodes — loving-kindness, compassion, sympathetic joy, equanimity", children: "Brahma-viharas" }), " and the Three Marks of Existence (impermanence, no-self, suffering) pre-date the Buddha in Upanishadic and sramana sources; scholars like Gombrich and Norman see the Buddha as reworking a shared idiom, which is an interpretive influence, not direct borrowing."] }), _jsx(TableCard, { title: "4 Noble Truths and the Eightfold Path — How Diagnosis Becomes Practice", variant: "comparison", children: _jsxs(_components.table, { children: [_jsx(_components.thead, { children: _jsxs(_components.tr, { children: [_jsx(_components.th, { style: { textAlign: "left" }, children: "Dimension" }), _jsx(_components.th, { style: { textAlign: "left" }, children: "Four Noble Truths" }), _jsx(_components.th, { style: { textAlign: "left" }, children: "Eightfold Path" })] }) }), _jsxs(_components.tbody, { children: [_jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Role" }) }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Diagnosis of existence — what suffering is and why it arises" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Prescription — how cessation is enacted daily" })] }), _jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Content" }) }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Dukkha, samudaya (tanha), nirodha, marga" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Right view, intention, speech, action, livelihood, effort, mindfulness, concentration" })] }), _jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Orientation" }) }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Truth of craving as driver of samsara" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Middle Way between hedonism and extreme asceticism" })] }), _jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Outcome" }) }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Cessation (nibbana/nirvana) as ending of craving" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Cultivation of wisdom-ethics-meditation ending rebirth" })] })] })] }) }), _jsx(_components.p, { children: "The table is referenced here: the truths name the disease and cure, the path is the regimen that effects the cure." }), _jsx(Callout, { type: "warning", title: "Do Not Confuse: Jain Extreme vs Buddhist Moderate Asceticism", children: "⚠️ The Buddha trained under named teachers and practised Jain-like severe fasting, then explicitly rejected it. The Middle Way is not lukewarm compromise but a distinct method — ethical and meditative discipline without self-torture. Examiners often invert this and present the Buddha as continuing extreme asceticism." }), _jsx(_components.p, { children: "For councils, the standard historiography speaks of four Buddhist councils after the parinirvana to codify Vinaya and Dhamma. The excerpts provided do not give venue or date details, and their historicity is debated among scholars. The framework is expected, but inventing precise dates would misrepresent source limits." }), _jsxs(_components.blockquote, { children: ["\n", _jsx(_components.h3, { children: "🔍 Buddhist Sects — From a Single Sangha to Vehicles" }), "\n"] }), _jsx(_components.p, { children: "A single monastic community fragmented because Vinaya interpretation, not lay politics, was the earliest fault line." }), _jsxs(_components.ul, { children: ["\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "First Schism — Vinaya and Rigor:" }), " Textual accounts attribute the first split to ", _jsx(Term, { def: "Discipline code of the Buddhist monastic community", children: "Vinaya" }), " disputes and to Devadatta's demand for stricter ascetic rules. Established as a textual episode, motive remains interpretive, and sources about Ajivika-Jain conflicts that “came to blows” are flagged as unreliable by Basham because they appear centuries later in divergent versions."] }), "\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "Early Schools — Sthavira and Mahasanghika:" }), " After the Buddha's death, the sangha divided into ", _jsx(Term, { def: "Elder school preserving orthodox Vinaya", children: "Sthaviravada" }), " and ", _jsx(Term, { def: "Great Assembly precursor to Mahayana", children: "Mahasanghika" }), ". From these stemmed later schools such as Sarvastivada and the Theravada lineage that survived in Sri Lanka and Southeast Asia."] }), "\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "Why Buddhism Spread Wider — The Merit Economy:" }), " Sociologist-historian Steven Collins explains viability: Buddhism recruited monastics chiefly from Brahmin and Kshatriya families, required parental permission, left one son at home to sustain the family, and maintained a lay-monastic exchange — laity gave alms, monastics gave merit and protection. Jain naked asceticism could not widen its base in the same way."] }), "\n"] }), _jsxs(_components.p, { children: ["This explains the move from early schools to vehicles. Where Theravada preserved the ", _jsx(Term, { def: "Ideal in Theravada who attains nirvana for self", children: "Arhat" }), " ideal — one who attains nirvana for self — Mahayana elevated the ", _jsx(Term, { def: "Mahayana ideal who delays parinirvana to save all beings", children: "Bodhisattva" }), " who delays final nirvana to save all beings, and Vajrayana added tantric ritual efficacy in the early medieval period."] }), _jsx(MermaidDiagram, { title: "Buddhist Sect Evolution — Early Sangha to Three Vehicles", badge: "HISTORY", children: _jsx(_components.pre, { children: _jsx(_components.code, { className: "language-mermaid", children: "mindmap\n root((Early Sangha
Post-parinirvana))\n Sthaviravada[\"Sthaviravada
Orthodox Vinaya\"]\n Theravada[\"Theravada
Sri Lanka & SE Asia
Pali Canon\"]\n Sarvastivada[\"Sarvastivada
North India\"]\n Mahasanghika[\"Mahasanghika
Great Assembly\"]\n Mahayana[\"Mahayana
Bodhisattva ideal
Sanskrit texts\"]\n Vajrayana[\"Vajrayana
Tantric methods\"]\n" }) }) }), _jsx(_components.p, { children: "The mindmap shows continuity, not sudden invention: Mahasanghika ideas anticipate Mahayana, and Vajrayana grows from Mahayana." }), _jsx(TableCard, { title: "Theravada vs Mahayana vs Vajrayana", variant: "comparison", children: _jsxs(_components.p, { children: ["| Dimension | ", _jsx(Pill, { color: "purple", children: "Theravada" }), " | ", _jsx(Pill, { color: "amber", children: "Mahayana" }), " | ", _jsx(Pill, { color: "blue", children: "Vajrayana" }), " |\n| :--- | :--- | :--- |\n| ", _jsx(_components.strong, { children: "Meaning of Name" }), " | Doctrine of the Elders | Great Vehicle | Diamond Vehicle |\n| ", _jsx(_components.strong, { children: "Ideal" }), " | ", _jsx(Term, { def: "Ideal in Theravada who attains nirvana for self", children: "Arhat" }), " — self-liberation | ", _jsx(Term, { def: "Mahayana ideal who delays parinirvana to save all beings", children: "Bodhisattva" }), " — liberation for all | Mahasiddha / Tantric Bodhisattva |\n| ", _jsx(_components.strong, { children: "Canon / Language" }), " | Pali Tipitaka | Sanskrit sutras (Lotus, Heart, etc.) | Tantras and mandala rites |\n| ", _jsx(_components.strong, { children: "Geography" }), " | Sri Lanka, Myanmar, Thailand, Laos | China, Korea, Japan, Vietnam | Tibet, Nepal, Bengal (medieval) |\n| ", _jsx(_components.strong, { children: "Path Emphasis" }), " | Monastic discipline and insight | Compassion and wisdom, merit transfer | Ritual, mantra, deity-yoga for swift attainment |"] }) }), _jsx(_components.p, { children: "The comparison is referenced here: geography follows doctrine, not the reverse. The label Hinayana is pejorative — exams prefer Theravada when describing the early orthodox strand." }), _jsx(Callout, { type: "remember", title: "Arhat vs Bodhisattva — One-Line Distinction", children: "💡 Arhat attains nirvana and exits samsara; Bodhisattva vows to remain within samsara until all beings are saved. That vow, not geography or language, defines Mahayana." }), _jsxs(_components.blockquote, { children: ["\n", _jsx(_components.h3, { children: "👑 Royal Patronage — How Courts Institutionalized Renunciant Religions" }), "\n"] }), _jsx(_components.p, { children: "If doctrine answered the seeker, patronage answered the problem of durability. Magadha courts hedged across sects because each sangha linked to urban and trade networks." }), _jsxs(_components.ul, { children: ["\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "Haryanka Dynasty — First Magadha Patrons:" }), " Jain tradition remembers ", _jsx(Term, { def: "Magadha king and contemporary of Mahavira", children: "Bimbisara" }), " ", _jsx(Time, { children: "c. 558–491 BCE" }), ", Ajatashatru ", _jsx(Time, { children: "c. 492–460 BCE" }), " and Udayin ", _jsx(Time, { children: "c. 460–440 BCE" }), " as supporters of Jain sanghas. The claim is established as textual tradition; it also reflects competition — the same court could host Jain, Buddhist and Ajivika teachers."] }), "\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "Mauryan Scale-Up — Three Emperors, Three Affiliations:" }), " The Mauryan empire turned local support into infrastructure."] }), "\n"] }), _jsxs(PinnedFlowBoard, { title: "Royal Patronage Timeline — Haryanka to Maurya", children: [_jsx(FlowCard, { period: "558–440 BCE", title: "Haryanka Patrons", icon: "👑", accent: "amber", children: _jsx(_components.p, { children: "Bimbisara, Ajatashatru, Udayin support Jain and Buddhist communities. Patronage tied to new capital at Pataliputra and Ganges trade." }) }), _jsx(FlowCard, { period: "322–298 BCE", title: "Chandragupta — Jain", icon: "🕊️", accent: "emerald", children: _jsxs(_components.p, { children: [_jsx(Term, { def: "Mauryan founder who became Jain monk under Bhadrabahu, died at Shravanabelagola", children: "Chandragupta Maurya" }), " becomes disciple of Bhadrabahu and, per Jain texts, ends life by sallekhana at Shravanabelagola, Karnataka — interpretive but high-yield."] }) }), _jsx(FlowCard, { period: "c. 298–273 BCE", title: "Bindusara — Ajivika Peak", icon: "🔥", accent: "slate", children: _jsx(_components.p, { children: "Bindusara's reign is linked by the later Ashokavadana (2nd century CE) to Ajivika patronage at peak influence. Source is contested and late." }) }), _jsx(FlowCard, { period: "c. 260–232 BCE", title: "Ashoka — Buddhist", icon: "☸️", accent: "blue", children: _jsxs(_components.p, { children: [_jsx(Term, { def: "Mauryan emperor whose conversion to Buddhism is linked to Kalinga war", children: "Ashoka" }), " embraces Buddhism after Kalinga ", _jsx(Time, { children: "c. 260 BCE" }), ", sponsors missions to Sri Lanka, Southeast Asia and the Mediterranean, and excavates Barabar Caves (Lomas Rishi) ", _jsx(Time, { children: "c. 250 BCE" }), " for Ajivikas."] }) })] }), _jsxs(_components.p, { children: ["The timeline connects urban power to sectarian choice: Bimbisara founds an urban base, Chandragupta aligns with Jain ascetic networks, Ashoka amplifies Buddhism without erasing rivals — Barabar caves for Ajivikas and the survival of Ajivika inscriptions in Karnataka and Tamil Nadu until ", _jsx(Time, { children: "14th century CE" }), " prove continuity well beyond Mauryas."] }), _jsx(TableCard, { title: "Patron vs Sect Matrix — Who Supported Whom", variant: "comparison", children: _jsxs(_components.table, { children: [_jsx(_components.thead, { children: _jsxs(_components.tr, { children: [_jsx(_components.th, { style: { textAlign: "left" }, children: "Patron" }), _jsx(_components.th, { style: { textAlign: "left" }, children: "Dynasty / Date" }), _jsx(_components.th, { style: { textAlign: "left" }, children: "Sect Supported" }), _jsx(_components.th, { style: { textAlign: "left" }, children: "Evidence and Status" })] }) }), _jsxs(_components.tbody, { children: [_jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Bimbisara" }) }), _jsxs(_components.td, { style: { textAlign: "left" }, children: ["Haryanka, ", _jsx(Time, { children: "558–491 BCE" })] }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Jain (and Buddhist hosts)" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Jain tradition — established as textual claim" })] }), _jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Ajatashatru / Udayin" }) }), _jsxs(_components.td, { style: { textAlign: "left" }, children: ["Haryanka, ", _jsx(Time, { children: "492–440 BCE" })] }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Jain sangha" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Jain tradition — established as textual claim" })] }), _jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Chandragupta Maurya" }) }), _jsxs(_components.td, { style: { textAlign: "left" }, children: ["Maurya, ", _jsx(Time, { children: "322–298 BCE" })] }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Jain — disciple of Bhadrabahu" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Jain texts + Shravanabelagola memory — interpretive" })] }), _jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Bindusara" }) }), _jsxs(_components.td, { style: { textAlign: "left" }, children: ["Maurya, ", _jsx(Time, { children: "c. 298–273 BCE" })] }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Ajivika (peak)" }), _jsx(_components.td, { style: { textAlign: "left" }, children: "Ashokavadana (2nd c. CE) — contested, Basham notes unreliable" })] }), _jsxs(_components.tr, { children: [_jsx(_components.td, { style: { textAlign: "left" }, children: _jsx(_components.strong, { children: "Ashoka" }) }), _jsxs(_components.td, { style: { textAlign: "left" }, children: ["Maurya, until ", _jsx(Time, { children: "c. 232 BCE" })] }), _jsxs(_components.td, { style: { textAlign: "left" }, children: ["Buddhism after Kalinga ", _jsx(Time, { children: "c. 260 BCE" })] }), _jsxs(_components.td, { style: { textAlign: "left" }, children: ["Rock edicts, missions, Barabar caves ", _jsx(Time, { children: "c. 250 BCE" }), " — inscriptional + archaeological"] })] })] })] }) }), _jsx(_components.p, { children: "The matrix is referenced here to prevent the most frequent inversion: Chandragupta is the Jain emperor who dies at Shravanabelagola, Ashoka is the Buddhist emperor after Kalinga, and Bindusara is remembered for Ajivikas — not the reverse. The story in the Ashokavadana that Ashoka executed 18,000 Ajivikas is marked as questionable legend by Basham; a second-century CE devotional text is not a court record." }), _jsxs(Callout, { type: "warning", title: "Do Not Invert Patrons", children: ["⚠️ Trap check: If an option assigns Ashoka to Jainism or Chandragupta to Buddhism, eliminate it. And Shravanabelagola sallekhana belongs to Chandragupta Maurya, not to Ashoka. The Barabar Lomas Rishi cave ", _jsx(Time, { children: "c. 250 BCE" }), " is Mauryan work for Ajivikas, not Buddhists — another inversion examiners use."] }), _jsx(_components.p, { children: "Taken together, the patronage pattern shows competitive, non-exclusive support. Merchants funded stupas and Jain cave shelters along the same routes that carried goods, and courts followed that wealth. Buddhism's Vinaya-based lay code and merchant appeal, alongside Jain discipline and Ajivika fatalism, each found a niche — which is why Ajivika presence at Savatthi and later in the south persisted even after Ashoka's Buddhist turn." })] })] }), "\n", _jsx(Practical, { topicId: "1.7", children: _jsx(Summary, { children: _jsxs(_components.ul, { children: ["\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "[Causes of Rise — Sramana Ferment]:" }), " Second urbanisation in Gangetic plain ", _jsx(Time, { children: "7th-6th c. BCE" }), " + ", _jsx(Term, { def: "Wandering renouncer tradition outside Vedic ritual order", children: "Sramana" }), " sanghas challenged Vedic sacrifice; ", _jsx(Term, { def: "Buddhist discourse listing six rival teacher doctrines", children: "Samaññaphala Sutta" }), " records 6 contemporary schools; explained by Bronkhorst's ", _jsx(Hl, { color: "yellow", children: "Greater Magadha" }), " thesis vs Olivelle's Vedic-centre model — ", _jsx(Hl, { color: "orange", children: "debate, not settled fact" }), "."] }), "\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "[Mahavira & Jainism — Doctrine]:" }), " ", _jsx(Hl, { color: "blue", children: "24 Tirthankaras" }), " — Rishabhanatha 1st, first 22 traditional/non-historical, ", _jsx(Term, { def: "23rd Jina, first historically grounded; c.9th-7th c. BCE", children: "Parshvanatha" }), " 23rd, ", _jsx(Term, { def: "24th Jina, c.599-527 BCE, contemporary of Buddha", children: "Mahavira" }), " 24th ", _jsx(Time, { children: "c.599-527 BCE" }), "; ", _jsx(Hl, { color: "yellow", children: "Ratnatraya/Triratna" }), " = ", _jsx(Hl, { color: "pink", children: "samyak darshana, samyak gyana, samyak charitra" }), " (+ tapas) = Moksha Marga; ", _jsx(Hl, { color: "green", children: "5 Mahavratas" }), " = ahimsa, satya, asteya, brahmacharya, aparigraha; core principles ", _jsx(Term, { def: "Non-one-sidedness; reality has infinite aspects", children: "anekantavada" }), " and aparigraha (material + psychic non-attachment)."] }), "\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "[Buddha — Life & Doctrine]:" }), " Siddhartha Gautama ", _jsx(Time, { children: "c.563-483 BCE" }), ", teachers ", _jsx(Term, { def: "Early meditation teachers of the Buddha", children: "Alara Kalama" }), " and Uddaka Ramaputta, rejected extreme fasting for ", _jsx(Hl, { color: "yellow", children: "Middle Way" }), "; doctrine = ", _jsx(Hl, { color: "pink", children: "Four Noble Truths" }), " + ", _jsx(Hl, { color: "pink", children: "Eightfold Path" }), "; ", _jsx(Term, { def: "Four sublime abodes: metta, karuna, mudita, upekkha", children: "Brahma-vihara" }), " and Three Marks (anicca, dukkha, anatta) pre-date Buddhism as shared Sramana concepts."] }), "\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "[Buddhist Sects — Schism & Ideals]:" }), " Early Vinaya dispute + Devadatta rigor demand → ", _jsx(Term, { def: "Elder school, Pali Theravada lineage", children: "Sthavira/Theravada" }), " (", _jsx(Hl, { color: "purple", children: "Arhat" }), " ideal, individual liberation) vs Mahasanghika → ", _jsx(Term, { def: "Great Vehicle emphasizing universal Buddhahood", children: "Mahayana" }), " (", _jsx(Hl, { color: "purple", children: "Bodhisattva" }), " ideal, compassion + shunyata) → ", _jsx(Term, { def: "Tantric Buddhism using mantra/mandala ritual technology", children: "Vajrayana" }), "; Collins' lay-monastic alms/merit exchange explains Buddhism's wider social base vs Jain naked asceticism."] }), "\n", _jsxs(_components.li, { children: [_jsx(_components.strong, { children: "[Royal Patronage — Haryanka to Maurya]:" }), " Haryankas Bimbisara/Ajatashatru/Udayin ", _jsx(Time, { children: "558-440 BCE" }), " patronized Jain sangha (Jain tradition); Mauryas: Chandragupta ", _jsx(Time, { children: "322-298 BCE" }), " → Jain via Bhadrabahu + Shravanabelagola ", _jsx(Term, { def: "Jain ritual fast unto death", children: "sallekhana" }), ", Bindusara → ", _jsx(Term, { def: "Fatalist renouncer sect founded by Makkhali Gosala", children: "Ajivika" }), " peak, Ashoka post-Kalinga ", _jsx(Time, { children: "c.260 BCE" }), " → Buddhist institutionalization + missions + Barabar caves ", _jsx(Time, { children: "c.250 BCE" }), "; patronage was competitive/non-exclusive, Ajivikas survive epigraphically till ", _jsx(Time, { children: "14th c. CE" }), " in South India."] }), "\n"] }) }) }), "\n", _jsx(ContentAttribution, { sourceTitle: "Śramaṇa", sourceUrl: "https://en.wikipedia.org/wiki/%C5%9Arama%E1%B9%87a", professor: "Prof. Arya", model: "muse-spark-1.2-contributor-free", generatedAt: "2026-08-31T03:09:05.369Z" }), "\n", _jsx(ImportantQA, { questions: [{ "q": "State the Triratna (Ratnatraya) of Jainism and the five Mahavratas linked to samyak charitra.", "marks": 2, "a": { "components": [{ "type": "Explanation", "content": "- **[1. Ratnatraya — Moksha Marga]:** The three jewels are samyak darshana (right faith/view), samyak gyana (right knowledge) and samyak charitra (right conduct). Together they constitute the path to liberation; Digambara sources add tapas as complementary discipline.\n\n - **[2. Five Mahavratas — Code of samyak charitra]:** ahimsa, satya, asteya, brahmacharya, aparigraha — absolute non-violence, truth, non-stealing, celibacy/chastity, and non-possession/non-attachment. Parshvanatha taught fourfold restraint (without brahmacharya as separate vow); Mahavira added the fifth.\n\n 💡 **Key Scoring Anchor:** Triratna = darshana / gyana / charitra (not dharma); cite Mahavira = 24th, Parshvanatha = 23rd. Listing 5 vows without correct Sanskrit terms loses marks." }] } }, { "q": "Compare Jain extreme asceticism with the Buddhist Middle Way and their implications for lay support.", "marks": 4, "a": { "components": [{ "type": "Explanation", "content": "- **[1. Jain model — Maximal ahimsa through total renunciation]:** Doctrine demands complete aparigraha and rigorous ahimsa — naked wandering for Digambara monks, sweeping the path, filtering water, prolonged fasting and sallekhana. This creates high ritual purity but restricts followers to those able to support such austerity, narrowing lay base to dedicated merchant and urban supporters who gain merit through provisioning.\n\n - **[2. Buddhist model — Middle Way and Vinaya mediation]:** Buddha after extreme fasting rejected both hedonism and self-mortification for the Middle Way (Majjhima Patipada). The Vinaya permits moderate lodging, robes and food via alms, with rules like parental permission and requirement that one son remain to support family. This creates a clear lay-monastic merit exchange: laity gives dana, sangha gives dharma + merit transfer.\n\n - **[3. Consequence for spread — Collins thesis]:** Because Buddhism required less from laity and recruited widely from Brahmin and Kshatriya families alongside merchants, it built a broader, pan-Gangetic support network along trade routes. Jainism, with stricter ascetic threshold, remained strong but more concentrated, especially in western India. Both competed for the same urban merchant patronage that Second Urbanisation created." }] } }, { "q": "Evaluate the role of Magadhan and Mauryan royal patronage in institutionalizing Jainism and Buddhism (6th-3rd c. BCE).", "marks": 6, "a": { "components": [{ "type": "Explanation", "content": "- **Context:** Sramana movements of the 6th c. BCE needed more than doctrine to survive — they needed court protection, permanent dwellings, and access to new urban-merchant wealth. Magadhan and Mauryan kings provided that infrastructure, but patronage was competitive and non-exclusive rather than conversion to one sect.\n\n - **[1. Haryanka foundation — Jain visibility]:** Jain tradition records Bimbisara 558-491 BCE, Ajatashatru 492-460 BCE and Udayin 460-440 BCE as patrons who hosted and provisioned Jain sanghas at Rajagriha and Pataliputra. This gave Jain mendicants court legitimacy in early Magadha even while Vedic Brahmins and Ajivikas were also present. Evidence is primarily later Jain literary tradition, so treat dates as tradition-based.\n\n - **[2. Mauryan divergence — Three parallel tracks]:** Chandragupta Maurya 322-298 BCE is linked in Jain texts to migration with Bhadrabahu to Shravanabelagola and sallekhana — indicating Jain institutionalization in Deccan. Bindusara, per Ashokavadana, favoured Ajivikas, marking their peak. Ashoka after Kalinga c.260 BCE turned to Buddhism, deploying edicts, missions and rock-cut architecture — the Barabar (Lomas Rishi) caves c.250 BCE donated to Ajivikas show he still patronized multiple sects.\n\n - **[3. Bias and survival check]:** The Ashokavadana story of 18,000 Ajivikas executed on Ashoka's order is from a 2nd c. CE Buddhist legend, centuries later and divergent from Jain/Brahmanical versions — historian Basham flags it as unreliable. That caution matters because Ajivika inscriptions persist in Karnataka and Kolar, Tamil Nadu till 14th c. CE, and Savatthi remained a hub long after the Mauryas, proving survival despite loss of court favour.\n\n - **Synthesis:** Royal patronage did not create Sramana ideas, but it institutionalized them. Haryankas gave sanghas court space; Mauryas gave them durable infrastructure — caves, edicts, pilgrimage sites — and merchant-network access. The result was a plural religious market where Jainism and Buddhism became enduring institutions because they were embedded in state and trade networks, not because one dynasty imposed a single orthodoxy." }] } }] }), "\n", _jsx(MCQ, { questions: [{ "id": "f1785cb8-fe2c-472f-9413-6890ce0ed069", "q": "Which statement correctly places the rise of Sramana movements in its historical context?", "options": ["Sramana movements arose only after the Mauryan Empire in the 3rd century BCE", "Upanishadic composition c.800-400 BCE coincided with 7th-6th century BCE second urbanisation and Sramana ferment in Greater Magadha", "Sramana culture predated the entire Vedic tradition by a millennium", "The Rig Veda was composed during the peak of Sramana urbanisation around 600 BCE"], "answer": 1, "hint": "Recall Upanishad composition window and second urbanisation as context for Sramana ferment, not Mauryan period.", "explanation": "Option 'B' is correct because Upanishads 800-400 BCE and 7th-6th c BCE urbanisation created Greater Magadha Sramana ferment; 'A' is too late, 'C' and 'D' invert Vedic chronology." }, { "id": "ffe6e03f-d4c5-4432-9607-e1091ea4f291", "q": "According to the Samaññaphala Sutta's list of six contemporary schools, which leader-doctrine pairing is correct?", "options": ["Purana Kassapa - Materialism (Lokayata)", "Makkhali Gosala - Ajivika fatalism (Niyati doctrine)", "Ajita Kesakambali - Amoralism (akiriyavada)", "Pakudha Kaccayana - Agnosticism (Ajñana)"], "answer": 1, "hint": "Remember Gosala = Ajivika fatalism, Ajita = materialism, Purana = amoralism; do not swap them.", "explanation": "Option 'B' is correct because Makkhali Gosala led the Ajivikas with Niyati fatalism; 'A' swaps Purana Kassapa amoralism with Ajita materialism, 'C' and 'D' misattribute doctrines." }, { "id": "d017ded9-a355-4211-8e2f-bdb845afd071", "q": "Who are the 23rd and 24th Tirthankaras in Jain tradition?", "options": ["Rishabhanatha as 23rd and Mahavira as 24th", "Parshvanatha as 23rd and Mahavira as 24th", "Mahavira as 23rd and Parshvanatha as 24th", "Parshvanatha as 22nd and Rishabhanatha as 24th"], "answer": 1, "hint": "Jain tradition: 1st is Rishabhanatha, 23rd Parshvanatha, 24th Mahavira; check numbers.", "explanation": "Option 'B' is correct because Parshvanatha is the 23rd Tirthankara and Mahavira the 24th; 'A', 'C' and 'D' misplace the numbers." }, { "id": "7d16e74b-2622-4a92-989f-c2778e2523c5", "q": "What constitutes the Ratnatraya (Triratna) that leads to moksha in Jainism?", "options": ["Dharma, Artha and Kama", "Ahimsa, Satya and Asteya", "Samyak Darshana, Samyak Jnana and Samyak Charitra", "Buddha, Dhamma and Sangha"], "answer": 2, "hint": "Jain Ratnatraya is right faith, right knowledge and right conduct; not the five vows or Buddhist refuge.", "explanation": "Option 'C' is correct because Ratnatraya is samyak darshana, samyak jnana and samyak charitra leading to moksha; 'B' lists vows, 'D' is Buddhist Triratna, 'A' are purusharthas." }, { "id": "a9d45f7a-35c1-46b9-9141-63bb7b53a6c5", "q": "Which statement correctly describes the Buddha's early training and adoption of the Middle Way?", "options": ["Buddha attained enlightenment as a disciple of Alara Kalama without leaving him", "Buddha studied under Alara Kalama and Uddaka Ramaputta, then rejected extreme austerity for the Middle Way", "Buddha practised naked asceticism lifelong like Mahavira and never adopted the Middle Way", "Buddha's chief teachers were Purana Kassapa and Makkhali Gosala"], "answer": 1, "hint": "Recall Buddha's two yogi teachers before austerities and his rejection of extreme fasting for the Middle Way.", "explanation": "Option 'B' is correct because Buddha studied under Alara Kalama and Uddaka Ramaputta then abandoned extreme austerity for Madhyama Marga; 'C' attributes Jain naked asceticism to Buddha, 'A' and 'D' misidentify teachers and outcome." }, { "id": "bb985664-5b84-4e8d-a1bd-1a7d0ebf444e", "q": "What is the correct sequence of the Four Noble Truths (Chatvari Arya Satyani)?", "options": ["Dukkha, Samudaya, Nirodha, Magga", "Ahimsa, Dukkha, Samudaya, Nirodha", "Magga, Nirodha, Samudaya, Dukkha", "Samudaya, Dukkha, Magga, Nirodha"], "answer": 0, "hint": "Four Noble Truths follow suffering, origin, cessation, path; ahimsa is a separate ethic, not a Truth.", "explanation": "Option 'A' is correct because the sequence is dukkha, samudaya, nirodha and magga; 'B' wrongly inserts ahimsa, 'C' and 'D' invert canonical order." }, { "id": "24de5dfb-20d5-45ca-a6b0-6a09494af362", "q": "What was the primary purpose of the early Buddhist Councils (Sangiti) in the historiographic framework?", "options": ["To coronate Ashoka as a Buddhist monarch", "To codify and recite Vinaya and Dhamma/Abhidhamma after the Buddha's parinirvana", "To compose the Upanishads within the Pali Canon", "To merge the Jain and Buddhist sanghas into a single order"], "answer": 1, "hint": "Councils were communal recitations to preserve Vinaya and Dhamma after parinirvana, not coronations.", "explanation": "Option 'B' is correct because early councils aimed to codify Vinaya and Dhamma/Abhidhamma; 'A', 'C' and 'D' confuse political events and traditions." }, { "id": "14a15982-0b46-4dbd-9eb0-f976a800907e", "q": "How does the Theravada (Hinayana) ideal differ from the Mahayana ideal?", "options": ["Theravada aims for Arhat liberation while Mahayana upholds the Bodhisattva ideal for all beings", "Theravada aims for Bodhisattva while Mahayana aims for Arhat", "Both schools reject Arhat and Bodhisattva and worship Vedic deities", "Hinayana worships Mahayana sutras and denies the Pali Canon"], "answer": 0, "hint": "Theravada ideal is individual Arhat, Mahayana ideal is universal Bodhisattva; do not swap.", "explanation": "Option 'A' is correct because Theravada upholds the Arhat ideal while Mahayana upholds the Bodhisattva ideal for all beings; 'B' swaps them, 'C' and 'D' misrepresent canons." }, { "id": "9c9400d0-5029-43e1-8481-21b493a5c317", "q": "According to Steven Collins's thesis, why did Buddhism spread more widely than Jainism despite shared Sramana origins?", "options": ["Buddhism practised naked asceticism which attracted more lay followers than Jain moderation", "Buddhism's extreme self-mortification was easier for the masses than Jain ahimsa", "Buddhism's moderate asceticism, Vinaya lay rules and merit-transfer economy enabled wider Brahmin-Kshatriya and lay recruitment", "Jainism offered a merit economy while Buddhism forbade lay support"], "answer": 2, "hint": "Collins contrasts Jain rigorous naked asceticism with Buddhist moderate monasticism and lay merit economy.", "explanation": "Option 'C' is correct because Collins argues Buddhist moderate asceticism plus Vinaya lay rules and merit-transfer enabled wider recruitment; 'A' and 'B' attribute Jain rigor to Buddhists, 'D' reverses the lay economy." }, { "id": "5be7c547-7843-405f-a0e3-e04ddb71336f", "q": "Match the ruler to his associated religious patronage and site evidence correctly.", "options": ["Chandragupta Maurya - Buddhism - Barabar Caves; Ashoka - Jainism - Shravanabelagola", "Bindusara - Buddhism; Ashoka - Ajivika; Chandragupta - Lokayata", "Chandragupta Maurya - Jainism with Bhadrabahu at Shravanabelagola; Bindusara - Ajivika patronage at peak; Ashoka - Buddhism after Kalinga c.260 BCE", "Ashoka executed 18000 Ajivikas as universally accepted historical fact and Bindusara was Jain"], "answer": 2, "hint": "Match Chandragupta to Jain Shravanabelagola, Bindusara to Ajivikas, Ashoka to Buddhism; the 18000 execution is later legend.", "explanation": "Option 'C' is correct because Chandragupta with Bhadrabahu is linked to Shravanabelagola sallekhana, Bindusara patronised Ajivikas at their peak, Ashoka turned to Buddhism after Kalinga c.260 BCE; 'A' and 'B' swap patrons, 'D' presents the Ashokavadana legend as verified fact." }], topicId: "1.7" })] }); 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