About the same time as philosophical Hinduism was emerging, another movement took shape that soon became a distinct and separate religious tradition—Buddhism. Unlike Hinduism, this new faith had a historical founder, Siddhartha Gautama (ca. 566–ca. 486 B.C.E.), a prince from a small north Indian state. According to Buddhist tradition, the prince had enjoyed a sheltered and delightful youth but was shocked to his core upon encountering old age, sickness, and death. Leaving family and fortune behind, he then set out on a six-year spiritual quest, finally achieving insight, or “enlightenment,” at the age of thirty-five. For the rest of his life, he taught what he had learned and gathered a small but growing community whose members came to see him as the Buddha, the Enlightened One, a human being who had awakened.

“I teach but one thing,” the Buddha said, “suffering and the end of suffering.” To the Buddha, suffering or sorrow—experiencing life as imperfect, impermanent, and unsatisfactory—was the central and universal feature of human life. Widely known to Buddhists as dukkha, this kind of suffering derived from desire or craving for individual fulfillment, from attachment to that which inevitably changes, particularly to the notion of a core self or ego that is uniquely and solidly “me.” The cure for this “dis-ease” lay in living a modest and moral life combined with meditation practice. Those who followed the Buddhist path most fully could expect to achieve enlightenment, or nirvana, a virtually indescribable state in which individual identity would be “extinguished” along with all greed, hatred, and delusion. With the pain of unnecessary suffering finally ended, the enlightened person would experience an overwhelming serenity, even in the midst of difficulty, as well as an immense loving-kindness, or compassion, for all beings. It was a simple message, elaborated endlessly and in various forms by those who followed the Buddha.

Much of the Buddha’s teaching reflected the Hindu traditions from which it sprang. The idea that ordinary life is an illusion, the concepts of karma and rebirth, the goal of overcoming the incessant demands of the ego, the practice of meditation, the hope for final release from the cycle of rebirth—all of these Hindu elements found their way into Buddhist teaching. In this respect, Buddhism was a simplified and more accessible version of Hinduism.

Other elements of Buddhist teaching, however, sharply challenged prevailing Hindu thinking. Rejecting the religious authority of the Brahmins, the Buddha ridiculed their rituals and sacrifices as irrelevant to the hard work of dealing with one’s suffering. Nor was he much interested in abstract speculation about the creation of the world or the existence of God, for such questions, he declared, “are not useful in the quest for holiness; they do not lead to peace and to the direct knowledge of nirvana.” Individuals had to take responsibility for their own spiritual development with no help from human authorities or supernatural beings. It was a path of intense self-effort, based on personal experience. The Buddha also challenged the inequalities of a Hindu-based caste system, arguing that neither caste position nor gender was a barrier to enlightenment. The possibility of “awakening” was available to all.

But when it came to establishing a formal organization of the Buddha’s most devoted followers, the prevailing patriarchy of Indian society made itself felt. Buddhist texts recount that the Buddha’s foster mother, Prajapati Gotami, sought to enter the newly created order of monks but was repeatedly refused admission by the Buddha himself. Only after the intervention of the Buddha’s attendant, Ananda, did he relent and allow women to join a separate order of nuns. Even then, these nuns were subjected to a series of rules that clearly subordinated them to men. Male monks, for example, could officially admonish the nuns, but the reverse was forbidden. Such policies reflected a particular strain of Buddhist thinking that viewed women as a distracting obstacle to male enlightenment.

Nonetheless, thousands of women flocked to join the Buddhist order of nuns, where they found a degree of freedom and independence unavailable elsewhere in Indian society. Buddhist nuns delighted in the relative freedom of their order, where they largely ran their own affairs, were forbidden to do household chores, and devoted themselves wholly to the search for “awakening,” which many apparently achieved. A nun named Mutta declared: “I am free from the three crooked things: mortar, pestle, and my crooked husband. I am free from birth and death and all that dragged me back.”11

Gradually, Buddhist teachings found an audience in India. Buddhism’s egalitarian message appealed especially to lower-caste groups and to women. The availability of its teaching in the local language of Pali, rather than the classical Sanskrit, made it accessible. Establishing monasteries and stupas (commemorative monuments containing relics of the Buddha) on the site of neighborhood shrines to earth spirits or near a sacred tree linked the new religion to local traditions. The most dedicated followers joined monasteries, devoting their lives to religious practice and spreading the message among nearby people. (See Zooming In: Nalanda.) State support during the reign of Ashoka (r. 268–232 B.C.E.) (see “Intermittent Empire: The Case of India” in Chapter 3) likewise helped the new religion gain a foothold in India as a distinct tradition separate from Hinduism.

As Buddhism spread, both within and beyond India, differences in understanding soon emerged, particularly as to how nirvana could be achieved or, in a common Buddhist metaphor, how to cross the river to the far shore of enlightenment. The Buddha had taught a rather austere doctrine of intense self-effort, undertaken most actively by monks and nuns who withdrew from society to devote themselves fully to the quest. This early version of the new religion, known as Theravada (Teaching of the Elders), portrayed the Buddha as an immensely wise teacher and model, but certainly not divine. It was more psychological than religious, a set of practices rather than a set of beliefs. The gods, though never completely denied, played little role in assisting believers in their search for enlightenment. In short, individuals were on their own in crossing the river. Each person had to row his or her own boat. Clearly, this was not for everyone.

By the early centuries of the Common Era, a modified form of Buddhism called Mahayana (mah-huh-YAH-nah) (Great Vehicle) had taken root in parts of India, proclaiming that help was available for the strenuous voyage. Buddhist thinkers developed the idea of bodhisattvas (BOH-dih-SAT-vuhs), spiritually developed people who postponed their own entry into nirvana to assist those who were still suffering. The Buddha himself became something of a god, and both earlier and future Buddhas were available to offer help. Elaborate descriptions of these supernatural beings, together with various levels of Heavens and Hells, transformed Buddhism into a popular religion of salvation. Furthermore, religious merit, leading to salvation, might now be earned by acts of piety and devotion, such as contributing to the support of a monastery, and that merit might be transferred to others. This was the Great Vehicle, allowing far more people to make the voyage across the river. (See Working with Evidence, for the evolution of Buddhism reflected in images.)