When Two Forces Meet

Han China and Gupta India are two entirely different societies but both were regarded as the Golden Age for each respectively. The two societies existed in two different time frames, with Han China coming into view first followed by Gupta India a little later after Han China's fall. Despite the difference in governmental structure and society, these two had a common ground. Both eras nestled more than one philosophy that governed the two main aspects of that society, the political structure and the social day-to-day life of its people along with the fundamental ideas on morality. The political structure of these eras were backboned with Hinduism for the Gupta India and Legalism for Han China while the morality and social aspects were governed by Buddhism for Gupta India and Confucianism for Han China. China, I believed, decided to make this separation to keep order within their lands and assure that the Chinese community will keep moving forward through innovation by the legalist policies and not forget the proper ways to relate with others to bring them success as ruled by Confucianism. Gupta India, whose caste system still remains as the core of its society cannot simply abandon Hinduism and yet they still wanted to have freedom of religion offered by Buddhism. This step therefore, of separating the state from the religious or moral area was crucial in maintaining balance for various kinds of people within these societies and thus gave them allowed them to grow and develop into the best in each of their own eras.

Han China, ranging from 206 BCE to 220 BCE was considered the classical age of China. It coexisted with the Roman Empire. During this time, fundamental changes took place and this helped shape what we now know as the Chinese culture, a collective culture that focuses more on the group than the individual itself. Some of these fundamental changes are; the solidification of government systems modeled on legalist models, Confucianism was made as the main state doctrine and this gave rise to its prominence in Chinese society, and last but not the least is the creation and participation of China in the Silk Road, which later became the avenue for Buddhism to arrive in China.

Han China combined two of its most influential philosophies, Legalism and Confucianism in what was known as Han Confucianism. Like the Gupta Era in India, where two religions existed along side with each other, these two philosophies coexisted in Han China. However; unlike the Gupta Era in India where there is a high degree of religious tolerance, Legalism and Confucianism are two different sides of the coin that never seem to agree, both in method, basic values and beliefs and application. These differences in views are observable in Huan Kuan's Discourses on Salt and Iron.

Han China integrated Confucianism into the political system by making the knowledge of one of the Confucian Classics the basis for promotion and this was not the only reason why they have done this. The decision had a practical side to it. Han China believed that even though land maybe won by horseback, the brush could only govern it. Thus no matter how powerful the Han dynasty is in terms of military power, they do recognize that the only way to govern these conquered lands is through learned people willing to serve as civil officers. That is the reason why Han Wudi decided to create academies to educate these future aspiring officers to govern the lands. In spite of these Confucian background in choosing government officials, the policies of Han China remained to be modified Legalist, making its predecessors' policies less severe.

Confucianism is a philosophy that emphasizes on correct relations among people and focuses on the importance of the family.[1] These ideas on correct relations among people is clearly evident in Huan Kuan's Discourses on Salt and Iron where it said, "if a remoter people are not submissive, civil culture and virtue are to be cultivated to attract them so...[2]" This shows how they thought Han China should act to the barbarians, to attract them instead of invading them. Several other similar texts are also present. From another source, namely Ban Zhou's Lessons for Women, proper relations are also being emphasized between the husband and wife, where the wife is almost universally accepted as a subordinate or to be controlled by the husband. It also states, "If a wife does not serve her husband, then the proper relationship between men and women and the natural order of things are neglected and destroyed.[3]" Thus this reflects the Confucian emphasis on proper relation among people. The teachings of Confucius based on his The Analects are evident in Han China, and even in present China. One of these is Filial Piety, a love for one's parents and ancestors. In Han China, the emperor is considered the father of his people and ancestor worship was very important. It is the core of Chinese dynasties. Women's place and role in Han China also clearly reflects filial piety where Ban Zhao, in her Lessons for Women said that in women rested the duty to continue ancestral worship saying, "Let her cleanse and purify and arrange in order the wine and the food for the offerings to the ancestors.[4]"

Even though the time frame and the culture is different, the Gupta Era in India (320 CE- 520CE) like Han China, prospered in a time when several philosophies coexisted within its borders, two of which are Buddhism and Hinduism. Unlike in Han China where Legalist and Confucians are in constant debate on to which direction Han China should lead on to, either expansionalist or agricultural, Gupta India's Buddhist society and Hindu political structure as seen in the primary source from Faxian's Travels where the Vaisha Hindu class heads the cities[5], peacefully existed along side with each other.

Buddhism is a religion based on the teaching of Buddha that emphasizes the cessation of desire and being compassionate to all creatures.[6] There are many evidences that these concepts were present in Gupta society. Simple fines and absence of corporal punishments as seen in Faxian's Travels reflects compassion. So does the presence of houses that dispenses charity and medicine to the poor and those in need of help.[7] Furthermore, one of Gupta India's prominent feature, the tolerance for minority views or other religions is also a reflection of their belief in compassion for others. In Buddha's Setting in Motion the Wheel of Law where it emphasized the cessation of desire, this was observable in how Gupta India was run. The taxes were very low and were not applied to everyone, only to those who till the royal lands.[8] Furthermore, the government did not extend its power to all its constituents, as a direct result of its reduction of taxes. In my view these were done in order to prevent the formation of greed and misuse of power. In relation to Buddha's teachings, when people do not obtain what the want, which is power, it causes suffering and the cause of this suffering is the availability of a lot of money collected from taxes. In order to cease this suffering, very low, or no taxes were imposed at all. With this concept of cessation of suffering constantly in mind, Gupta India became an era of domestic peace and personal freedom.

The concept of Buddhism regarding compassion to all creatures extends even into the political system where even though Hindu ruled the most part of it, other sects or religion are not discriminated from these opportunities. The peaceful coexistence of these two religions are also seen in Faxian's Travels as he shows the Buddhist celebrations participated and headed by Hindu people and the ability for a Hindu Brahmin to obtain a Bodhisattva status in the Buddhist religion.

Buddhism and Hinduism had very good relationships during the times it coexisted. Both religions accepted and respected each other's views and have integrated these values and customs in their daily lives. The theoretical concepts of Buddhism on cessation of desire and other aspects were effectively put into practice by its followers, the Gupta Indians.

[1] Craig A. Lockard, Societies, Networks, and Transitions: A Global History Volume A: To 600 (Boston: Houghton Mifflin Company, 2009), page 122

[2] Alfred J. Andrea and James H. Overfield, The Human Record, Sources of Global History Volume I to 1700 (Boston: Houghton Mifflin Company, 2009), page 130.

[3]Ibid, page 134.

[4]Ibid, page 134

[5] Alfred J. Andrea and James H. Overfield, The Human Record, Sources of Global History Volume I to 1700 (Boston: Houghton Mifflin Company, 2009), page 143.

[6] Craig A. Lockard, Societies, Networks, and Transitions: A Global History Volume A: To 600 (Boston: Houghton Mifflin Company, 2009), page 178

[7]Alfred J. Andrea and James H. Overfield, The Human Record, Sources of Global History Volume I to 1700 (Boston: Houghton Mifflin Company, 2009), page 143

[8]Ibid, page 141.