Introduction
As we look at the significance of the Mhabodhi Temple as a sacred site in India, we must consider the impact of the Buddhist faith on this land. To begin, let me give a definition of each of the four noble truths, as given to us by Buddha, and provide a short explanation of each.
The First Noble Truth is Dukkha (Suffering). Simply put, life on earth is ripe with suffering. It is all around us and cannot be avoided. Throughout life, there will sickness, poverty, disease, issues with growing old, and eventually death. Buddha also teaches that we can often not hold to on the very things that give us pleasure, and similarly we cannot avoid those things that we truly do not like. It is during those times that we suffer the most.
The Second Noble Turst is Samudaya. This means, quite literally, that there is a cause for suffering. Buddha teaches us that suffering is most often caused by our own selfish desires and illusions - most of which are based on ignorance. This ignorance causes us to want something or behave in a certain way that only leads to suffering. It is this constant ‘wanting’ in life that leads to suffering.
The Third Noble Truth is Nirodha. This means that it is possible to achieve a state of mind that is free from suffering. To do this, we must find a way to stop the cravings and desires that we have in life that are leading to our hardship and turmoil. When this can be done, suffering will cease.
The Fourth Noble Trush is Marga. This is a furtherance of the third noble truth and it teaches that there is ultimately a way to end our suffering. To do this, we must actually take action and physically, mentally, and emotionally put an end to our ill-conceived cravings, or desires, in this life. This last noble truth leads into the Eightfold Path of Buddhism that needs to be followed in order to fulfill this particular truth and put an end to suffering once and for all (Choi, 2015).
Principles of Buddhism
One common theme in Buddhism is certainly found in the fourth noble truths. In considering the Fourth Noble Truths, this teaching certainly provides a good way to look at the world. From the foundation of human civilization, we know that there has been suffering. There has been poverty, wars, plagues, and more to demonstrate that life on earth is simply not taking place as it was meant to be. Much of this is truly cause by human greed, which seems to certainly result in suffering. Buddha’s teaching goes beyond merely stating that humans have a propensity to suffer, however, as he provides wisdom in going beyond the suffering and eventually being rid of it (Choi, 2015). This is why one can make the claim that Buddha’s analysis of the suffering we experience in this world is a great foundation to build off of, regardless of whether or not someone prescribes to Ancient Asian philosophy or not.
Another theme of Buddhism worth discussing involves the concept of Tanha. This quite literally means ‘thirst’ or ‘desire’ and it is one of the main premises contained in the teachings about the four noble truths. Buddha tells us that our irrational desire for many things in life that are bad for us is the root cause of all suffering. This certainly has merit, as humans have long since craved after what they cannot have. Even other major religious beliefs existent in the world today advocate this belief, as issues of jealously and envy, for example, form common themes in both Judaism and Christianity (just to name a few). As a result, this desire for that which we should not lust after causes humans to enter into a cycle of suffering that, if not properly dealt with, will continue for a lifetime and beyond.
Archeological Significance
It is additionally an extraordinary property of archeological criticalness in appreciation of the occasions connected with the time Lord Buddha spent there, and archiving the developing love, especially since the third century, when Emperor Asoka assembled the main sanctuary, the balustrades and the commemoration segment and the ensuing advancement of the antiquated city with the working of asylums and religious communities by outside rulers throughout the hundreds of years.
With regards to philosophical and social history, Mahabodhi Temple Complex is of incredible significance as it denote the most critical occasion in the life of Lord Buddha, the minute when Prince Siddhartha accomplished Enlightenment and got to be Buddha, an occasion that formed human thought and conviction. This property is presently adored as the holiest spot of Buddhist journey on the planet and is viewed as the support of Buddhism ever.
This site goes along with other religious based beliefs as well. To respond to this important issue, it is important to first understand the foundation of Zoroastrianism, particularly as it related to the development of other monotheistic faiths over time. To begin, Zoroastrianism is an ancient religion, largely centered in the modern day region of Iran, that adhered to a monotheistic sense of religious philosophy. The religion is still practiced today by between 145,000 and 2.6 million people, depending on who you asked, believers worldwide. Because this religious tradition and belief runs counter to Islam, however, many in the Middle Eastern regions of the world are hesitant to openly proclaim their faith due to risk of persecution. The influence of Zoroastrian eschatology philosophy on the region as a whole, however, cannot be denied. At the very least, it laid the foundation for belief in monotheism that would later take hold in the Islamic faith, now practiced by more than a billion people worldwide.
Eastern Philosophy
The philosophy of Zoroastrianism primarily arose in the easter part of what was once the Persian Empire, which is now the based of the Islamic faith. This system of belief stemmed from an individual named Zoroaster, who was a renowned religious philosopher during that time period. He basically sought to simplify the existing Iranian belief in many gods by breaking it down into the two opposing forces of Spenta Mainyu, which means progressive mentality, and Angra Mainyu, which means destructive mentality (Geary, 2008). Upon doing so, Zoroaster created one central god, to form the basis for monotheism, labeling this one God as Ahura Mazda, or Illuminating Wisdom. This God was above all other gods and was designed to shine light on human civilization and bring people together under once central system of faith and religion.
Under the philosophy of Zoroastrianism, the creator God is all good, and no evils can come from him. Evil, however, does exist in the world and is out to destroy Ahura Mazda, or God. One key distinction here, that is different from other major monotheisms, is the fact Ahura Mazda is not immanent throughout the world, but rather his works become evident to making based on the actions of various hosts that He has placed throughout the earth. This, again, differs from later monotheistic beliefs that have God as being all knowing and present everywhere. The reality is, however, that these faiths are influenced by earlier traditions and belief systems, such as Zoroastrianism. We can see, for example, many parallels between Islam and the early Iranian philosophy in the adherents are devoted to one true god, but they might worship him differently.
Zoroastrianism, at points throughout history, actually served as the national or state religion for many of the Iranian people for centuries. This means that the belief structure of monotheism transcended generations, and that the people were ready for the message of Muhammad when that day came. It is true that the decline of the Sassanid beginning in the 7th century saw with it the diminished influence of Zoroastriansim, in deference to the growing influence of Islam. Also, it needs to be mentioned that Judaism by this time had become the other dominant monotheistic religion present in many region of the world, and Christianity as well had begun to flourish (Copland, 2004). Each of these religious faiths took components of philosophies, such as Zoroastrianism, in terms of adhering to the belief in one true God. Dating back to the days of the Old Testament, the world was largely of a belief that there were many gods, all created under the construct and guidance of the Creator himself. The Iranian philosophy slowly chipped away at this ideal, making way from the major monotheistic belief systems that pervade the world today, claiming billions of followers.
It bears mentioning that Zoroastrians believe that there is one universal and transcendent supreme God that acts as a “Wise Lord” over all the earth. Within this, the faith has developed two separate and distinct components of God, as being the ‘being’ and ‘Mind’. This is similar to the Christian concept of the Trinity, where the belief in God is spread amongst a devotion, in equal measure, to a devotion to the God the Father, Jesus the Son, and the Holy Spirit. Interestingly enough, however, Islam and Judaism make no such distinction. In this regard, Zoroaster and the writers of the Bible had similar concepts of one supreme being, with two or three different personality subsets to guide His work on work in the here after.
Conclusion
As the Mahadodhi Temple represents, one common theme in Buddhism is certainly found in the fourth noble truths. In considering the Fourth Noble Truths, this teaching certainly provides a good way to look at the world. From the foundation of human civilization, we know that there has been suffering. There has been poverty, wars, plagues, and more to demonstrate that life on earth is simply not taking place as it was meant to be. Much of this is truly cause by human greed, which seems to certainly result in suffering. Buddha’s teaching goes beyond merely stating that humans have a propensity to suffer, however, as he provides wisdom in going beyond the suffering and eventually being rid of it (Choi, 2015). This is why one can make the claim that Buddha’s analysis of the suffering we experience in this world is a great foundation to build off of, regardless of whether or not someone prescribes to Ancient Asian philosophy or not.
References
Choi, S. (2015). Zhenrong to ruixiang: The medieval chinese reception of the mahabodhi buddha statue. The Art Bulletin, 97(4), 364. doi:10.1080/00043079.2015.1043824
COPLAND, I. (2004). Managing religion in colonial india: The british raj and the bodh gaya temple dispute. Journal of Church and State, 46(3), 527-559. doi:10.1093/jcs/46.3.527
Geary, D. (2008). Destination enlightenment: Branding buddhism and spiritual tourism in bodhgaya, bihar. Anthropology Today, 24(3), 11-14. doi:10.1111/j.1467-8322.2008.00584.x
