Buddhism at once appealed to the masses as a welcome relief from the priest- ridden and caste-ridden Brahmanism. Buddha was a practical reformer who took note of the realities of the day. Instead of involving himself with philosophical controversies regarding Atma and Brahma he addressed himself to worldly problems. Since early Buddhism was not enmeshed in the claptrap of philosophical idealism it appealed to the common people.

Buddhism won support of the lower orders for attacking the caste system. It challenged the caste system as masking priestly supremacy. Caste distinction was not necessary for spiritual attainment. People, high and low, could be admitted into the fold of Buddhism. This can be taken as a kind of revolution in Indian history. By abolishing caste system Buddha raised the status of the lower order and revolutionized the system.

Buddhism held a special appeal for people of non-Vedic areas. Magadha being outside the pale of Aryavarta responded readily to Buddhism as they were looked down upon by the orthodox Brahmins of Uttar Pradesh. So also was the case with Deccan.

The magnetic personality of Buddha worked as a philosopher’s stone for all who came in contact with him, high and low alike. The impeccable logic with which Buddha met the arguments of the learned orthodox Brahmins convinced the priests, the princes, the rich and the poor alike. The Three Jewels of Buddhism, Buddha, Dhamma and Samgha added to its popularity. Buddhism was based on love and humanity. The pure and unblemished character of the monks became a source of attraction by itself.

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By freeing religion from costly and elaborate rituals he made it accessible to the poor and downtrodden. The demand of the time was cure from the evils of Brahmanism and that is what Buddha systematically provided.

The use of Pali and Magadhi, the language of the people, also contributed to the spread of Buddhism. It used the language and the dialect of the people among whom it was being preached. He did not use the generally unintelligible Sanskrit, the study of which had almost became the monopoly of the Brahmins.

Buddhism permitted women into its fold and granted them equal status in the Samgha. This made a significant impact on the Brahmanical society where women and the Shudras were placed in the same category and were given neither the sacred thread nor permission to read the Vedas. Their entry into Buddhism freed them from inferiority complex.

The emphasis on non-violence became instantly popular, as it had come at a time when non-Aryans slaughtered animals for food and Aryans for religion on a large scale.

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The Buddhist monks did not own any personal property and did not accept gold and silver. This marked a reaction against new elements of material life and the greed of the Brahmins.

Buddhism offered salvation to the people who found it difficult to adjust themselves to new social mores and elements of material life. Ordinary people were attracted towards Buddhism in large numbers as it preached a perfect balance in the social developments generated by the material conditions created by the use of iron, plough agriculture and coins.

Besides discarding the caste system Buddha preached social equality of the rich and the poor, the high and the low. In his first sermon at Saranath he spoke, “To kings and beggar alike, the world is evil; but there is but one road to freedom, and that must be trodden alike by all. In that road none is before or after others.”