BAQ111_History-I(English)

Similarities between Buddhism and Jainism 195 8.1 Introduction The sixth century BC has left a permanent impression Indian history mainly because it witnessed an intense preoccupation with philosophical speculation. Among the various thinkers contributing to this unique phase were Mahavira and Gautama Buddha, who more than any other historical personages born in India have compelled the attention of the world as the most humane thinkers, the Indian tradition has produced. Jainism and Buddhism represent the most serious and most comprehensive attempt to analyse the rapidly changing society in which it originated and to provide an enduring social philosophy for mankind. Buddhism created the vision of an alternative society, the possibility of organising society on different principles from the hierarchical to an egalitarian ideology and practices that had begun to gain ground. The roots of Mahavira's and Buddha's social philosophy can be clearly traced back to the society of the sixth century BC. 8.2 Jain Philosophy The Jainas do not believe in the Vedas, but they admit the existence of a soul. They also agree with the orthodox tradition that suffering (pain) can be stopped by controlling the mind and by seeking the right knowledge and perception and by observing the right conduct. The Jaina philosophy was first propounded by the Tirthankara Rishabha Deva. The names of Ajit Nath and Aristanemi are also mentioned with Rishabha Deva. There were twenty-four Tirthankaras who actually established the Jaina darshan.  The first Tirthankara realized that the source of Jaina’s philosophy was Adinath. The twenty-fourth and the last Tirthankara was named Vardhaman Mahavira who gave great impetus to Jainism. After he attained Truth, he was called Mahavira. He strongly believed in the importance of celibacy or brahmacharya.  The Jainas believe that the natural and supernatural things of the universe can be traced back to seven fundamental elements. They are Jiva, Ajivad, Astikaya, Bandha, Samvara, Nirjana, and Moksha. Substances like body which exist and envelope (like a cover) are Astïkaya. Anastikayas like ‘time’ have no body at all. CU IDOL SELF LEARNING MATERIAL (SLM)

196 History-I  The substance is the basis of attributes (qualities). The attributes that we find in a substance are known as Dharmas. The Jainas believe that things or substances have attributes. These attributes also change with the change of Kala (time). From their point of view, the attributes of a substance are essential and eternal or unchangeable.  Without essential attributes, a thing cannot exist. So they are always present in everything. For example, consciousness (Chetana) is the essence of the soul; desire, happiness, and sorrow are its changeable attributes.  According to Mahavira every element was a combination of material and spiritual factors. While the material factor is perishable, the spiritual factor is external and consistently evolving itself. He held that the soul was held in a state of bondage due to karma. The soul can be released from the bondage by getting rid of passions. He believed that the soul could be finally liberated only by the disintegration of Karmik force. According to him with the decay of the karmas the intrinsic value of the soul can be highlighted and the soul shines in full luminosity. When the soul attains infinite greatness it becomes Paramatma, the pure soul, with infinite knowledge, power and bliss.  The chief object of life according to Mahavira is to attain salvation. He therefore insisted on avoiding evil Karmas, prevent all kinds of fresh Karmas and destroy the existing ones. According to him this could be attained through five vows viz., non-injury (Ahimsa), speaking truth (Satya), non-stealing (Asteya), non-adultery (Brahmacharya) and non- possession (aparigraha).  In addition to taking these five vows he also insisted on the principles of right conduct, right faith and right knowledge. Right conduct implied a dispassionate attitude towards senses. He said that we must treat the sufferings and happiness on equal planks.  Right faith meant belief in the Jinas and right knowledge meant the knowledge of the eventual liberation. The above vows and principles were meant for the householders. The Monks etc. had to follow a more severe code.  Mahavira did not believe in God nor did he believe that He created the world or exercised any personal control over it. According to him the world never comes to an end. No matter ends, it simply changes its form. Since the universe is also composed of CU IDOL SELF LEARNING MATERIAL (SLM)

Similarities between Buddhism and Jainism 197 certain matters it simply changes its form. We clearly find the influence of the Sankhya philosophy as far as this principle is concerned.  Mahavira further believed that the emancipation of man does not depend on the mercy of any outside authority. Man was the maker of his own destiny. While leading a life of austerity and self-mortification man can get rid of his miseries and sorrows. According to Mahavira the best way to attain salvation is through renunciation.  According to Mahavira all creatures, animals, plants, stones, rocks etc. possess life and one should not do any harm to the other in speech, deed or action. Though this principle was not entirely a new one, credit goes to the Jains that they popularized it and thereby put an end to the practice of various types of sacrifices.  Mahavira favoured the freedom of women and believed that they also had the right to attain Nirvana. In this respect Mahavira followed the example of his predecessor, Parsva Nath. Women were allowed in the Jain Sangha and many women became Sarmini and Sravikas.  According to A. M. Ghatage, “Jainism is thus a moral code rather than a religion in the modern western sense of the term. It recognized no Supreme Being, but there was a whole galaxy of deified men who had been spiritually great. Every soul possessed the potentiality of becoming as great as they. And if the necessity arose Jainism was not unwilling to admit a God of popular Hinduism to this galaxy. Besides it was also not opposed to the theory of caste. It was thus very much less hostile and more accommodating to Hinduism than the other heterodox systems. It must also be remembered that Jainism did not dogmatize. According to its fundamental logic, no absolute affirmation or denial was possible. When all knowledge is only probable and relative your opponent’s view is as likely to be true as yours. The result of this spirit of accommodation was that Jainism has survived in India till today, whereas, Buddhism its twin sister, had to look for habitation elsewhere.” CU IDOL SELF LEARNING MATERIAL (SLM)

198 History-I 8.3 Buddhists Philosophy Gautama Buddha presented simple principles of life and practical ethics that people could follow easily. He considered the world as full of misery. Man’s duty is to seek liberation from this painful world. He strongly criticized blind faith in the traditional scriptures like the Vedas. Buddha’s teachings are very practical and suggest how to attain peace of mind and ultimate liberation from this material world.  When Buddha saw human beings suffering from sickness, pain, and death, he concluded that there was definitely suffering in human life. There is pain with birth. Separation from the pleasant is also painful. All the passions that remain unfulfilled are painful. Pain also comes when objects of sensuous pleasure are lost. Thus, life is all pain.  The second is related to the cause of suffering. It is a desire that motivates the cycle of birth and death. Therefore, desire is the fundamental cause of suffering.  The third one when passion, desire, and love of life are totally destroyed, the pain stops. This Truth leads to the end of sorrow, which causes pain in human life. It involves the destruction of ego (aham or ahamkara), attachment, jealousy, doubt, and sorrow. That state of mind is the state of freedom from desire, pain and any kind of attachment. It is the state of complete peace, leading to nirvana.  The fourth one leads to a way that takes to liberation. Thus, initially starting with pessimism, the Buddhist philosophy leads to optimism. Although there is constant suffering in human life, it can be ended finally. Buddha suggests that the way or the path leading to liberation is eight-fold, through which one can attain nirvana.  The teachings of the Buddha are aimed solely at liberating sentient beings from suffering. According to Buddha the first truth is that nothing is lost in the universe. Matter turns into energy, energy turns into matter. A dead leaf turns into soil. A seed sprouts and becomes a new plant. Old solar systems disintegrate and turn into cosmic rays. We are born of our parents, our children are born of us.  We are the same as plants, as trees, as other people, as the rain that falls. We consist of that which is around us, we are the same as everything. If we destroy something around CU IDOL SELF LEARNING MATERIAL (SLM)

Similarities between Buddhism and Jainism 199 us, we destroy ourselves. If we cheat another, we cheat ourselves. Understanding this truth, the Buddha and his disciples never killed any animal.  The second universal truth of the Buddha is that everything is continuously changing. Life is like a river flowing on and on, ever-changing. Sometimes it flows slowly and sometimes swiftly. It is smooth and gentle in some places, but later on snags and rocks crop up out of nowhere. As soon as we think we are safe, something unexpected happens.  Once dinosaurs, mammoths and saber-toothed tigers roamed this earth. They all died out, yet this was not the end of life. Other life forms like smaller mammals appeared, and eventually humans, too. Now we can even see the Earth from space and understand the changes that have taken place on this planet. Our ideas about life also change. People once believed that the world was flat, but now we know that it is round.  The third universal truth explained by the Buddha is that there are continuous changes due to the law of cause and effect. This is the same law of cause and effect found in every modern science textbook. In this way, science and Buddhism are alike.  The law of cause and effect is known as karma. Nothing ever happens to us unless we deserve it. We receive exactly what we earn, whether it is good or bad. We are the way we are now due to the things we have done in the past. Our thoughts and actions determine the kind of life we can have. If we do good things, in the future good things will happen to us. If we do bad things, in the future bad things will happen to us. Every moment we create new karma by what we say, do, and think. If we understand this, we do not need to fear karma. 8.4 Similarities between Buddhism and Jainism Buddhism is centered upon the life and teachings of Gautama Buddha whereas Jainism is centered on the life and teachings of Mahavira. Buddhism is a polytheistic religion and its main goal is to gain enlightenment. Jainism is also a polytheistic religion and its goals are based on non-violence and liberation of the soul. CU IDOL SELF LEARNING MATERIAL (SLM)

200 History-I  Buddhism Says: This life is a suffering, and the only way to escape from this suffering is to dispel one’s cravings and ignorance by practicing the Eight fold Path, while Jainism Says: Respect all living things. Attain liberation by avoiding and shedding bad karma which is the cause of rebirths and all sufferings.  Buddhism is not a philosophy. It is the practical teachings of the Buddha and its goal is 'Nirvana'. Jainism is a way of life, adhere to teachings of Tirthankaras, respect all life forms and the end goal is to achieve Nirvana.  Both Jainism and Buddhism were reform movements. Both were off-shoots of Hinduism and emerged to do away several evils of Hinduism. Both voiced protest against the shortcomings of Hinduism. In this context, both are practically protestant religious movements.  Both Jainism and Buddhism believe in Ahimsa, non-injury to men, animals and living beings.  Both Jainism and Buddhism are against the caste system. Both Jainism and Buddhism believe in social equality and do not sanction special privileges to a class or a community. According to them, even the humble of the humblest has the right to attain Moksha or salvation. In fact, the emergence of Jainism and Buddhism was greatly responsible to tone down the vigour of sordid casteism.  Both Jainism and Buddhism did not attach any importance to the Vedas and Sanskrit language. The superiority of the Vedas and other Vedic literature was not accepted by the founders of both religions. Both preached religion in the spoken language so that the common people had no difficulty to understand the teachings. Both never considered Sanskrit either superior or a holy language.  Both Jainism and Buddhism were vehemently against the yajnas, rituals, and sacrifices. Both were totally free from expensive yajnas, rituals. Both condemned animal sacrifices in any religious ceremony. CU IDOL SELF LEARNING MATERIAL (SLM)

Similarities between Buddhism and Jainism 201  Both religions insisted upon purity in life, morality, plain and simple living. They, indeed, strongly believed in value-based life immune from ornated rituals, ceremonies and ostentations.  Both Jainism and Buddhism did not grant any special consideration to the Brahmans, any class or community. In fact, everyone was equal in the eye of religion and enjoyed an equal right to practice religion.  The theory of Karma is strongly advocated by both religions. According to both, none can escape the consequences of his Karma, i.e., deeds. Hence, one should always indulge in good deeds and thereby expect favourable results. In fact, by performing pure and virtuous deeds, one can attain Nirvana.  Both are firm in religions toleration. Indeed, both were liberal and tolerant in respect of other religions. None thought of persecuting the followers of other religions or none forced the followers of other religions to embrace the new faith. Truly, other religions existed side by side and flourished in their own ways.  Both religions follow equality and democratic principles. Every follower of the faith has the right and recognition to practice religion. Both organised their Sanghas and took steps to propagate their religion. Because of their simplicity and democratic outlook, the people were tempted to embrace these new religions.  Despite several similarities, both Jainism and Buddhism maintained their separate and independent identity. In this context, Monier William’s remarks that “Buddhism and Jainism were not related to each other as parent or child but children of common parents, both at different intervals, though at about the same period of time and marked by distinct characteristics, though possessed of a strong family of resemblance.”  Both Mahavira and Gautama Buddha were Kshatriya princes. Both discarded royal pleasure and comfort and became saints and propounded new religions. CU IDOL SELF LEARNING MATERIAL (SLM)

202 History-I 8.5 Points of Differences In spite of many similarities, in Jainism and Buddhism, there are several points of difference among them. Indeed, both fundamentally differ on several vital religious points.  Self-mortification and the middle path: Jainism believes in hard penance and self- mortification. Self-imposing sufferings including physical hardship like fasting, etc., are considered to be virtuous and a forward step towards Nirvana. However, Buddhism does not approve of self-torture and self-mortification. It recommends the Middle Path and thereby brings a striking balance between the extreme asceticism and sensualism. It advises its followers to follow the Middle Path to attain Nirvana.  Principles of Ahimsa: Both religions firmly believe in Ahimsa. They denounce the killing of any living animals. Still, a degree of difference on this point is pertinent. Jainism was too rigid to practice Ahimsa and non-violence. It strictly adheres to its letter, spirit, and implementation. But Buddhism was liberal in practicing Ahimsa and non- violence. It allowed its disciples to eat meat under some special circumstances.  Existence of God: Mahavira denied the existence of God and His omnipotence and omnipresence. He rejected the idea that God is the Creator, present everywhere and controls the entire universe. Lord Buddha maintained silence over the existence of God. However, Jainism believes that the soul exists in every living being. But Buddhism does not believe in the existence of Soul.  Different ways of attaining Nirvana: In Jainism, Nirvana means the end of human life which can be achieved following the principle of ‘Three-Jewels.’ But in Buddhism, Nirvana signifies man's immunity from the bondage of worldly life and the cycle of death and birth. It can be attained by following the Eight-Fold Path prescribed by Lord Buddha.  The difference in Dress and Conduct: The followers of the Digambar sect of Jainism prefer nudity. They remain stark naked and worship naked deities. But the followers of the Svetambara sect put on white clothes. However, the Buddhists, irrespective of their sects cover their bodies and wear suitable garments. CU IDOL SELF LEARNING MATERIAL (SLM)

Similarities between Buddhism and Jainism 203  Sangha Organizations: The Jainas, no doubt, had their organizations to propagate their religion. But those were not well-knit organizations. The impact of the units was not exhaustive. As a result, Jainism failed to influence the common people effectively. But the Buddhist Sanghas were effective and well-organized. The monks and the Bhikshus had to function under discipline and strict supervision. They took a keen interest in proclaiming the teachings of Buddhism and carried the message right to the grass-root level. In fact, their organized and untiring efforts were greatly responsible for popularizing Buddhism both in India and abroad.  Area of Expansion: Simplicity, easy procedure, social equality to follow the religion and its mass appeal inspired a large number of people to embrace Buddhism. Secondly, it received royal patronage of many outstanding rulers like Chandragupta, Asoka, Kanishka. Thirdly, its Sanghas, missions, monks, performed remarkably to carry its teachings to nooks and corners of the country and also across the seas. Therefore, it quickly spread in India and in foreign countries like Ceylon, Tibet, Nepal and many countries of the Middle East and the Far East. Unfortunately, severe austerity and asceticism of Jainism failed to attract the people. Secondly, its propagating machinery was too inadequate to get the desired result. Thirdly, patronage of Jainism from the highest quarter was meager. Hence, its expansion was limited and far from satisfactory. 8.6 Summary  The sixth century BC has left a permanent impression Indian history mainly because it witnessed an intense preoccupation with philosophical speculation.  Buddhism created the vision of an alternative society, the possibility of organising society on different principles from the hierarchical and in egalitarian ideology and practices that had begun to gain ground.  The roots of Mahavira's and Buddha’s social philosophy can be clearly traced back to the society of the sixth century BC.  The Jainas do not believe in the Vedas, but they admit the existence of a soul. They also agree with the orthodox tradition that suffering (pain) can be stopped by controlling the CU IDOL SELF LEARNING MATERIAL (SLM)

204 History-I mind and by seeking the right knowledge and perception and by observing the right conduct.  Gautama Buddha presented simple principles of life and practical ethics that people could follow easily. He considered the world as full of misery. Man’s duty is to seek liberation from this painful world. He strongly criticized blind faith in the traditional scriptures like the Vedas.  Buddhism is centered upon the life and teachings of Gautama Buddha whereas Jainism is centered on the life and teachings of Mahavira. Buddhism is a polytheistic religion and its main goal is to gain enlightenment. Jainism is also a polytheistic religion and its goals are based on non-violence and liberation of the soul.  Both Jainism and Buddhism are against the caste system. Both Jainism and Buddhism believe in social equality and do not sanction special privileges to a class or a community. According to them, even the humble of the humblest has the right to attain Moksha or salvation. In fact, the emergence of Jainism and Buddhism was greatly responsible to tone down the vigour of sordid casteism.  Both Jainism and Buddhism did not attach any importance to the Vedas and Sanskrit language. The superiority of the Vedas and other Vedic literature was not accepted by the founders of both religions. Both preached religion in the spoken language so that the common people had no difficulty to understand the teachings. Both never considered Sanskrit either superior or a holy language.  Both Jainism and Buddhism did not grant any special consideration to the Brahmans, any class or community. In fact, everyone was equal in the eye of religion and enjoyed an equal right to practice religion.  The theory of ‘Karma’ is strongly advocated by both religions. According to both, none can escape the consequences of his Karma, i.e., deeds. Hence, one should always indulge in good deeds and thereby expect favourable results. In fact, by performing pure and virtuous deeds, one can attain Nirvana.  Jainism believes in hard penance and self-mortification. Self-imposing sufferings including physical hardship like fasting, etc., are considered to be virtuous and a forward CU IDOL SELF LEARNING MATERIAL (SLM)

Similarities between Buddhism and Jainism 205 step towards Nirvana. However, Buddhism does not approve of self-torture and self- mortification.  Mahavira denied the existence of God and His omnipotence and omnipresence. He rejected the idea that God is the Creator, present everywhere and controls the entire universe. Lord Buddha maintained silence over the existence of God. However, Jainism believes that the soul exists in every living being. But Buddhism does not believe in the existence of Soul.  Simplicity, easy procedure, social equality to follow the religion and its mass appeal inspired a large number of people to embrace Buddhism. Secondly, it received royal patronage of many outstanding rulers like Chandragupta, Asoka, Kanishka. Thirdly, its Sanghas, missions, monks, performed remarkably to carry its teachings to nooks and corners of the country and also across the seas.  Therefore, it quickly spread in India and in foreign countries like Ceylon, Tibet, Nepal and many countries of the Middle East and the Far East. 8.7 Key Words/Abbreviations  Philosophy: the study of the fundamental nature of knowledge, reality, and existence, especially when considered as an academic discipline  Mahavira: Mahavira, also known as Vardhamana, was the twenty-fourth tirthankara in Jainism who revived and reorganized the religion. He was the spiritual successor of 23rd tirthankara Parshvanatha.  Buddhism: Buddhism encompasses a variety of traditions, beliefs and spiritual practices largely based on original teachings attributed to the Buddha and resulting interpreted philosophies.  Jainism: Jainism, traditionally known as Jain Dharma, is an ancient Indian religion. Followers of Jainism are called Jains, a word derived from the Sanskrit word Jina referring to the path of victory in crossing over life’s stream of rebirths by destroying karma through an ethical and spiritual life. CU IDOL SELF LEARNING MATERIAL (SLM)

206 History-I 8.8 Learning Activity 1. Write a short note on the similarities between Buddhism and Jainism. ----------------------------------------------------------------------------------------------------------- ----------------------------------------------------------------------------------------------------------- 2. Discuss the philosophy of Jainism. ----------------------------------------------------------------------------------------------------------- ----------------------------------------------------------------------------------------------------------- 8.9 Unit End Questions (MCQ and Descriptive) A. Descriptive Types Questions 1. Discuss the similarities of Jainism and Buddhism 2. What are points of differences between Jainism and Buddhism? Explain. 3. Give a brief note on the philosophy of Jainas and Buddhists? B. Multiple Choice/Objective Type Questions 1. The Jainas do not believe in the (a) Vedas (b) Puranas (c) Shastras (d) None of the Above 2. The Jaina philosophy was first propounded by (a) Gautama (b) Mahavira (c) Prasavanath (d) Rishabdeva 3. Who presented simple principles of life and practical ethics that people could follow easily_______? (a) Buddha (b) Mahavira (c) Chandragupta (d) Prasavanath CU IDOL SELF LEARNING MATERIAL (SLM)

Similarities between Buddhism and Jainism 207 4. The theory of ‘Karma’ is strongly advocated by (a) Jainism (b) Buddhism (c) Both Jainism and Buddhism (d) None of the Above Answers 1. (c), 2. (c), 3. (a), 4. (c) 8.10 References References of this unit have been given at the end of the book. CU IDOL SELF LEARNING MATERIAL (SLM)

208 History-I REFERENCES 1. A. Dev, “The Story of Civilization” and “Physical Features of India,” NCERT, 1999, PP- 2-25 and 30-50. 2. L. S. Chandel, “Indian History Manual,” HG Publication, New Delhi, 2001, PP-6-40. 3. K. Rajaram, “Indian History,” Sunny Press, 2012, PP-20-35 4. V. K. Agnihotri, “Indian History,” Allied Publishers, 2002, PP-10-50 5. K. L. Khurana, R. C. Sharma, “Simple History of Ancient India,” Laksmi Narayana Agrawal, 1988, PP-3-14 and 15-35 6. P. Maiti, “Ancient Indian History,” Shreedhar Prakashani, 1998, P-14, PP-15-40. 7. A. L. Basham, The Wonder that was India, Vol.1 8. R. S. Sharma, “India’s Ancient Past,” , Oxford University Press, 2005, PP-15-56 and 60-90 9. R. Thapar, “The Penguin History of Early India from the origins to AD 1300,” , Penguin Publisher, 2002, PP-20-60 10. M. N. Das, History of India, Vidyapuri, 2003, PP-10-40 11. J. Patnaik, History of India, Grove Press, Inc. 1993, PP-1-10 and 12-20 12. B. N. Luniya, “Evolution of Indian Culture,” Laksmi Narayana Agrawal 1992, PP-15-30 13. U. Singh, “ A History of Ancient and Early Medieval India,” Pearson, 2009, P-10 14. K. K. Reddy, “Indian History,” Mc Graw Hill Publisher, 2000, PP-3-40 15. H. Panda, “History of India,” Kalyani Publisher, 2014, PP-2-40 16. V.C. Pandey, “Evolution of Indian Culture, Central Publishing House, 1991, P-38 17. S. Chand, S. Tripathy, “History of India,” Satya Narayana Agrawal, 2017, PP-12-49 18. P. C. Das, R. Swain, “Landmarks in Indian History,” Kalyani Publisher, 2014, PP-16-49 CU IDOL SELF LEARNING MATERIAL (SLM)

References 209 19. B. P. Shah, K. S. Behera, “Ancient History of India,” Vikash Publication, 1996, PP-10-50 20. S. C. Raychoudhury, “History of Ancient India,” Surjeet Publications, 2004, PP-1-132 21. R. S. Tripathy, Prachin Bharat ka Itihasa, Sterling Publisher, 1987, PP-17-55, 96-104 and 318-450 22. H. C. Raychodhury, “History of Ancient India,” Oxford HED, 1999, PP-10-50 23. A. Sahoo and H. K. Behera, “History of Ancient India,” Himalaya Publishing House, 2019, PP 20-50, and 56-80. 24. S. N. Sen., “Ancient Indian History and Civilisation,” Willey Eastern Limited, 1998, PP- 1-60 Suggested Readings 1. B. Allchin, and R. Allchin, , “The Birth of Indian Civilization,” Cambridge University Press,1982. 2. J. Auboyer, “Daily Life in Ancient India, from 200 BC to 700 A.D.,” Phoenix Press, 2002. 3. A. N. Chandra, “The Rig-Vedic Culture and the Indus Civilization” Ratna Prakashan 1980 4. R. S. Sharma “Aspects of Political Ideas and Institutions in Ancient India,” Motilal Banarsidass, 1959. 5. V. Smith, “Early History of India, from 600 BC to the Muhammadan Conquest,” Oxford University Press, 1924. 6. D. D. Kosambi, “The Culture and Civilisation of Ancient India in Historical Outline,” Routledge & Kegan Paul, 1965. 7. R.S. Tripathi “History of Ancient India,” Motilal Banarsidass, 1999. CU IDOL SELF LEARNING MATERIAL (SLM)