गौतम बुद्ध
जीवन दुःख से भरा है क्योंकि हम तृष्णा करते और चिपकते हैं; इसे स्पष्ट देखकर और सम्यक जीवन के मध्य मार्ग पर चलकर हम मुक्त हो सकते हैं।
पृष्ठभूमि
चार आर्य सत्य: दुःख तृष्णा से उत्पन्न होता है और आर्य अष्टांगिक मार्ग से दूर किया जा सकता है।
मुख्य विचार
- चार आर्य सत्य
- अनात्म (अनत्ता)
- मध्यम मार्ग
- प्रतीत्यसमुत्पाद
प्रभाव
जिन्हें प्रभावित किया 11
नागार्जुन
जिन्हें प्रभावित किया
Nagarjuna’s Root Verses on the Middle Way open by praising the Buddha for teaching dependent origination, which Nagarjuna reads as the emptiness of intrinsic nature. Nagarjuna, Mulamadhyamakakarika, tr. J. L. Garfield, The Fundamental Wisdom of the Middle Way (1995); SEP “Nagarjuna”
साक्ष्य: AI मसौदा
नागार्जुन › लगभग 150–250
वसुबन्धु
जिन्हें प्रभावित किया
Vasubandhu’s Treasury of Abhidharma systematised the Buddha’s teaching on the elements of existence, karma and no-self, defending no-self against the Pudgalavadins. Vasubandhu, Abhidharmakosabhasya, tr. L. de La Vallée Poussin (1923–31); SEP “Vasubandhu”
साक्ष्य: AI मसौदा
वसुबन्धु › लगभग 350–430
आर्थर शोपेनहावर
जिन्हें प्रभावित किया विवादित
Schopenhauer saw his teaching of suffering and will-denial confirmed in Buddhism (World as Will, 1844); how much he knew of it before 1818 is debated. A. Schopenhauer, Die Welt als Wille und Vorstellung II (1844); U. App, “Schopenhauer’s Initial Encounter with Indian Thought”, Schopenhauer-Jahrbuch (2006); SEP “Arthur Schopenhauer”
साक्ष्य: AI मसौदा
आर्थर शोपेनहावर › 1788–1860
एडमुंड हुसल
जिन्हें प्रभावित किया
Husserl praised K. E. Neumann’s translation of the Buddha’s discourses in a short text of 1925; in the manuscript “Socrates – Buddha” (1926) he read the Buddha’s path as a transcendental turn akin to the phenomenological epoché. E. Husserl, “Über die Reden Gotamo Buddhos” (1925), Hua XXVII, pp. 125–126; “Sokrates – Buddha” (1926), ed. S. Luft, Husserl Studies 26 (2010)
साक्ष्य: AI मसौदा
एडमुंड हुसल › 1859–1938
महात्मा गांधी
जिन्हें प्रभावित किया ✓
In London Gandhi read Edwin Arnold’s life of the Buddha, The Light of Asia, with even greater interest than the Gita, as he recalled in his Autobiography (1927–29). M. K. Gandhi, An Autobiography or The Story of My Experiments with Truth (1927–29); E. Arnold, The Light of Asia (1879)
साक्ष्य: Wikidata में भी · Wikidata
महात्मा गांधी › 1869–1948
भीमराव आम्बेडकर
जिन्हें प्रभावित किया ✓
Ambedkar converted to Buddhism in 1956 and in The Buddha and His Dhamma (1957) read the Buddha’s teaching as a rational social ethic of equality against caste. B. R. Ambedkar, The Buddha and His Dhamma (1957); E. Zelliot, From Untouchable to Dalit (1992)
साक्ष्य: Wikidata में भी · Wikidata
भीमराव आम्बेडकर › 1891–1956
सभी दिखाएँ (11)कम दिखाएँ
दोगेन
जिन्हें प्रभावित किया
Dōgen taught that seated meditation (zazen) is the practice in which Shakyamuni Buddha and the ancestors realised awakening and handed it on directly (Bendōwa, 1231). Dōgen, Bendōwa (1231), in Shōbōgenzō; SEP “Japanese Zen Buddhist Philosophy”
साक्ष्य: AI मसौदा
दोगेन › 1200–1253
ख़ोसे वास्कोन्सेलोस
जिन्हें प्रभावित किया
Vasconcelos’s Hindustani Studies (1920) presented Brahmanic thought, the Buddha and Buddhism, and yoga to Spanish-speaking readers as part of his search for a spiritual alternative to positivism. J. Vasconcelos, Estudios indostánicos (Madrid, 1920)
साक्ष्य: AI मसौदा
ख़ोसे वास्कोन्सेलोस › 1882–1959
कार्ल यास्पर्स
जिन्हें प्रभावित किया
Jaspers presented the Buddha, with Socrates, Confucius and Jesus, as one of the four “paradigmatic individuals” in The Great Philosophers (1957). K. Jaspers, Die großen Philosophen I (1957), “Die maßgebenden Menschen”
साक्ष्य: AI मसौदा
कार्ल यास्पर्स › 1883–1969
डेरेक पारफ़िट
जिन्हें प्रभावित किया
Parfit added an appendix “Buddha’s View” to Reasons and Persons (1984), quoting Buddhist texts to show that the Buddha had held the reductionist view of persons he defends. D. Parfit, Reasons and Persons (1984), Appendix J “Buddha’s View”
साक्ष्य: AI मसौदा
डेरेक पारफ़िट › 1942–2017
शैनन वैलर
जिन्हें प्रभावित किया
Vallor drew on Buddhist ethics, beside Aristotelian and Confucian, for practices of moral attention and the extension of compassion in technological societies (Technology and the Virtues, 2016). S. Vallor, Technology and the Virtues: A Philosophical Guide to a Future Worth Wanting (2016)
साक्ष्य: AI मसौदा
शैनन वैलर › समकालीन
आलोचना
जिनके द्वारा आलोचित 5
हान यू
जिनके द्वारा आलोचित
Han Yu attacked Buddhism as a foreign teaching that dissolves the bonds of ruler and subject, father and son (‘Memorial on the Buddha’s Bone’, 819; ‘Yuan Dao’). Han Yu, Lun Fogu biao (819); Yuan Dao; C. Hartman, Han Yü and the T’ang Search for Unity, 1986
साक्ष्य: AI मसौदा
हान यू › 768–824
झांग ज़ाई
जिनके द्वारा आलोचित
Zhang Zai rejected the Buddhist view of the world as illusion and emptiness: all things are real condensations and dispersals of qi (Zhengmeng, 1076). Zhang Zai, Zhengmeng (1076); W.-t. Chan, A Source Book in Chinese Philosophy, 1963
साक्ष्य: AI मसौदा
झांग ज़ाई › 1020–1077
झू शी
जिनके द्वारा आलोचित
Zhu Xi criticised Buddhism for taking human nature and principle to be empty and for abandoning family and social duties (Zhuzi yulei 126). Zhu Xi, Zhuzi yulei, juan 126; W.-t. Chan, A Source Book in Chinese Philosophy, 1963
साक्ष्य: AI मसौदा
झू शी › 1130–1200
गेऑर्ग विल्हेल्म फ़्रीडरिश हेगल
जिनके द्वारा आलोचित
In his Lectures on the Philosophy of Religion Hegel treated Buddhism as the “religion of being-within-self”, whose principle is nothingness – a stage of spirit he placed below the religions of freedom. Hegel, Vorlesungen über die Philosophie der Religion (1824, 1827), Part II, “Die Religion des Insichseins”
साक्ष्य: AI मसौदा
गेऑर्ग विल्हेल्म फ़्रीडरिश हेगल › 1770–1831
फ़्रीडरिश नीत्शे
जिनके द्वारा आलोचित
Nietzsche judged Buddhism more realistic than Christianity but, like it, a religion of decadence for a weary humanity seeking release from suffering (The Antichrist, 1888, §§20–23). F. Nietzsche, Der Antichrist (1888), §§20–23
साक्ष्य: AI मसौदा
फ़्रीडरिश नीत्शे › 1844–1900
जिनकी आलोचना की 1
भगवान महावीर
जिनकी आलोचना की
In the Pali Canon the Buddha rejects the Jain teaching of Nigantha Nataputta (Mahavira) that past karma is burnt off by austerities, putting intention first. Majjhima Nikāya 14 (Cūḷadukkhakkhandha), 56 (Upāli), 101 (Devadaha)
साक्ष्य: AI मसौदा
भगवान महावीर › लगभग 500–425 ईसा पूर्व · परंपरागत रूप से 599–527 ईसा पूर्व
कृतियाँ
- लगभग 400 ईसा पूर्वउपदेश-संग्रह (सुत्त पिटक)
दुःख, अनात्म और मुक्ति पर बुद्ध के परंपरा से प्राप्त उपदेश।
मत
The Buddha’s teaching starts from the experience of suffering (dukkha) and is summed up in the Four Noble Truths: life is marked by suffering; suffering arises from craving; it can cease; and the way to its cessation is the Noble Eightfold Path of right view, conduct and meditation. Everything is impermanent and arises in dependence on conditions. There is no lasting self (anatta): a person is a stream of changing physical and mental processes. Liberation, nirvana, is the extinction of greed, hatred and delusion. Rejecting both sensual indulgence and harsh asceticism, he taught a “middle way” that spread across Asia.
जीवन और संदर्भ
Siddhartha Gautama was born into the Shakya clan at Lumbini, at the foot of the Himalayas; his dates are disputed. Theravada tradition gives 624–544 BCE, older Western scholarship 563–483 BCE; many scholars now place his death around 400 BCE. After a sheltered youth he left home, practised severe asceticism and then attained awakening (bodhi) through meditation at Bodh Gaya. For some forty-five years he taught as a wandering monk in northern India.
अन्य प्रमुख कृतियाँ
- Discourses (Sutta Pitaka, oral teachings, written down c. 1st century BCE)
इनमें आता है
- यात्रा ‘एशिया और यूरोप संवाद में’ · 11 में से पड़ाव 2
- यात्रा ‘भारतीय चिंतन के मार्ग’ · 9 में से पड़ाव 2
नवंबर 2026 तक · स्रोत · इस पृष्ठ को बेहतर बनाएँ · Agora कैसे बना है