VARIOUS ABHIDHAMMA TRADITIONS

Abhidhamma is a teaching which makes the correct knowledge about the being and the world. In Sutta Piṭaka the beings are divided and sicussed as khandha, dhātu and āyatana etc. The aim of such division is to reveal aniccā, dukkha and anattā or three characteristics of existence. Therefore, the suttas explained all the saṅkhāras as impermanent and all the dhammās as solulless. This explanation in Sutta Piṭaka is not complete explanation of either being or world, therefore, the Abhidhamma explains material things which exist in the world. By dividing into citta, cetasika, rūpa and Nibbāna the way of these analyses were used by Theravāda tradition. Therefore, they were identified as Vibhajjavādins. This analytical system was not accepted by all the traditions. Some of the teachers had various arguments. Theravādins'

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THE ORIGIN AND DEVELOPMENT OF ABHBIDHAMMA TRADITION

The origin and devleopment of the Abhidhamma extended over a considerable period of gradual and systematic historical evolution. The traditional claim, shared alike by the Theravādins and the Sarvāstivādins ascribed the Abhidhamma, both in regard to its historical origin as well as in regard to its literary form, to the Buddha himself. The Aṭṭhasalīni of the Theravādins, which describes the Buddha as the first Abhidhammika, goes to the length of claiming that the seven treatises of the Abhidhamma Piṭaka were themselves uttered by the Buddha. According to them, the Abhbidhamma was inspired by the earnest aspiration for enlightenment,

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ŚRAMAṆA TRADITION

Śramaṇa tradition or ascetic movement in India can be recognized as a philosophical movement which stands against traditional Brahmanic religion. In this regard many scholars are of opinion that initiation of ascetic movement marks the beginning of new era in Indian religious and philosophical movements. In the process of declining of religion and progress towards philosophy many individual thinkers came into existence in addition to prominent Upaniṣad thinkers. Jaina Mahāvīra and Śākyamuni Buddha can be recognized as the most prominent figures that gave birth to this era. There were many contradictory opinions in relevant to the origin of ascetic movement. As we are aware, traditional Brahmanic religion or Brahmanism dealt with mundane matter. Brahmanic rites and rituals were centered upon worldly gain. Up to Brahmanic period, people turned to depend on outside courses that were considered as more powerful then themselves. They were outward dominated and not inward dominated. In the contrary they were not attempting or identifying the internal course that could be directed to overcome or understand external courses. The inferiority complex, with regard to

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UPANIṢAD THEORY

The word 'Upaniṣad' consists of three words – 'Upa' which means 'near', 'ni' which means 'down' and 'shad' which means 'be seated'. So Upaniṣad means „be seated at the feet of the guru to receive the teaching.“ During ancient times, pupils used to sit near the teacher in a circle to learn the holy teachings and sacred scriptures. The Upaniṣad philosophy basically indicates learning from a spiritual teacher. The exact number of classical Upaniṣads is not known. Scholars differ when it comes to estimating the number of Upaniṣads that exist. It is estimated that there are around 350 Upaniṣads that exist today. The Upaniṣads constitute the Vedanta (Veda-

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UPANIṢAD PERIOD

Upaniṣad was known as the philosophy of Vedanta. There is large number of Upaniṣad (sitting close to the teacher). Upaniṣads are known as secret teaching, Guhyam parama Guhyam rahasyam. Upaniṣadic thinkers strove to understand the nature of the person, the nature of world / universe, and the relationship between those too. There are the aims of Upaniṣad “

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ĀRANYAKA PERIOD

Āranyaka period was new era of thinking that the Āryan society of understand the nature and life through wisdom purity. In the Brahmin period Āryans expected a better future through yāgas based on faith and devotion. Preference to the spiritual development is given in the Āranyaka period as a result of this; the demand for yāga become loses. The spiritual development was open for all without any discrimination all low castes including women are permitted to practice spiritual development. This count is done without wasting money and other assets. Āranyaka period can be considered as a new era in the Vedic thought because the significance of the spiritual development was established

during this period. Wisdom became very important than the faith and devotion. Yoga practices were introduced during the Āranyaka period. Many people went to the forest to meditate when they need mental (sati) function; scholars are not unanimous about the origin of the Āranyaka period. According to Vedic period tradition Aranyaka period is an extent of Sañyāsi Āśrama (stage) four Āśramas; 1) Brahma Cariya, 2) Ashastas, 3) Vanapratha, and 4) Sañyasi. During the Sañyasi period, Brāhmaṇa who was come to the old age goes to the forest to meditate. In the four stages of meditation started only in the Sañyasi period. Therefore some argue that the Āranyaka period could be considered as a development of the Sañyasi stage. There is

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THE THEORY OF KAMMA

The teaching of kamma is found almost in all religious schools in India during the time of the Buddha. Some schools believed that everything ahppens due to former kamma, everything happens due to the will of God. And some believed as everything happens without cause, they are mere accidents and coincidence s. The Buddha rejected all these erroneous views and defines kamma as simply action or a deed. The definition of kamma in Nibedhikapariyāya Sutta says that cetanā or volition is kamma (cetanāhaṃ bhikkhave kammaṃ vadāmi), which is

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