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Taranatha's History of Buddhism in India

By Unexhibited

Vol. 5 · No. 4December - 1929pp. 715-721English

Summary

Taranatha's *History of Buddhism in India* recounts a narrative involving a Brahmani woman named Jassi and her three sons—Jaya, Sujaya, and Kalyina—near Magadha. The sons, each devoted to different deities (Mahesvara, Kapilamuni, and the Buddha), quarreled over theological disputes until their mother intervened, urging them to seek conclusive answers. After consulting scholars, they encountered the Arhat Uttara, who critiqued the limitations of worldly deities and praised the Buddha’s teachings on non-violence and moral virtue. The brothers then constructed temples: Jaya in Varanasi, Sujaya in the Bamboo Grove (Rajgir), and Kalyina at the Mahabodhi site in Bodh Gaya, using divine artisans. Despite their efforts, the image lacked certain features (radiance, teaching posture, etc.), attributed to incomplete construction timelines. The mother Jassi later verified the image’s authenticity before passing away peacefully. The text also notes discrepancies in historical references and temple terminology, aligning with accounts from Chinese travelers like Hiuen Tsang.

Conclusion

This passage from Taranatha’s *History of Buddhism in India* highlights the dynamic interplay of religious dialogue and doctrinal clarification in shaping Buddhist identity. The narrative of the three brothers—Jaya, Sujaya, and Kalyina—exemplifies the intellectual rigor of early Buddhist inquiry, as their debate over competing traditions culminates in a nuanced understanding of moral and spiritual authority. The resolution of their conflict through the teachings of the Arhat Uttara underscores the emphasis on ethical conduct and the rejection of violent asceticism, positioning Buddhism as a path of non-harm and universal welfare. The establishment of temples by the brothers, particularly in Varanasi, symbolizes the institutionalization of Buddhist thought and its enduring legacy in India. The text’s focus on doctrinal purity and the rejection of corrupted traditions reinforces the historical significance of Buddhism’s role in fostering philosophical discourse and moral transformation.

Article order

In this issue

Vol. 5 · No. 4
1-41Prakasavarsa and his RasarnavalankaraV. Venkatarama Sharma587-613Pusyamitra and the Sunga EmpireRamaprasad Chanda614-640The Machinery Of Administration As Depicted In The KauṭiliyaNarendra Nath Law641-645A Three-Headed Statue of Yamari from the District of DaccaNirad Bandhu Sanyal648-658Vedanta and the VedantistUmesh Chandra Bhattacharya659-665Topography in the Puranas �PnrusottamaksotraSashi Bhusan Chaudhuri666-676Birbhum and Western Bengal in the Eighteenth CenturyGottlieb L. Schanzlin676-692The Three Great Philosophers of KeralaK. Rama Pisharoti693-699A Bell-Capital from BhuvanesvaraAchyuta Kumar Mitra699-714Subandhu or Banabhatta - Who is earlier ?Shiva Prasad Bhattacharya715-721Taranatha's History of Buddhism in IndiaUnexhibitedCurrent article721-728Svapna-nataka and Svapna-vasavadattaV. Venkatarama Sharma728-753The Lumbini-Pilgrimage Record in Two InscriptionsSailendra Nath Mitra754-769On Some Tantrik Texts Studied in Ancient KambujaP. C. Bagchi770-780The Rasarnavalamkara of PrakrsavarsaSushil Kumar De780-783A Note on the Salaries and Allowances Detailed in the KautiliyaNarendra Nath Law784-785Dr. Acharya on "Fine Arts"Puran Chand Samsookha786-789Mr. Kavi's Edition of the Natya-SastraSushil Kumar De790-791Concerning Bhagavadgita III, 15F. Otto Schneider791-793Commentary on Saradatanaya's Bhavaprakasa is not a Myth but a RealityV. Venkatarama Sharma794-796Discovery of a Bone-Relic at an Ancient Centre o} MahayanaNalinaksha Dutt796-810Notes on DravidianL. V. Ramaswami Aiyar811Quotations from the TattvasamgrahaVidhushekhara Bhattacharya812-821ReviewsNalinaksha Dutt, U. N. Ghoshal, Giuseppe Tucci822-827Select Contents of Oriental JournalsUnexhibited828-829Obituary NoticeSudha Kanta De830-831BIBLIOGRAPHICAL NOTESUnexhibited

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Taranatha’s History of Buddhism in India

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