History of Jaina Monachism

SR No.: 001727
Original Sutra Author: N/A
Author: S B Deo
Publisher: Deccan College Research Institute
Publication Year: 1956
Total Pages: 616
Language: English
Classification: Book_English, Principle, & History
File Size: 12 MB

Page 54

HISTORY OF JAINA MONACHISM
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This attempt of making some castes superior to others, is further seen in the division of the society, found in some Jaina texts, into "high tribes (Jāti-Arya) and low tribes (Jāti-Jungiya), high trade (Kumma-Jungiya), high crafts (Sippa-Arya) and low crafts (Sippa-Jungiya).” JAIN,28 therefore, remarks that, "Inspite of caste-denouncing preaching and sermons, the Jains could not do away with the time-honoured restrictions of caste.”
It may also be noted that the Brahmins were also seeking new means of livelihood by that time. FICK is right when he says that the questions of caste and birth fall to the background "where the care for material existence drives out all spiritual interests."29
Thirdly, the tendencies to attack and even ridicule the ritualism of the Brahmins which are generally attributed to Jaina and Buddhist monachisms, may be said to have gathered momentum long before Gotama or Mahāvīra came to be. The same opinion seems to have been rightly pointed out by KUNTE when he says that "the tendencies to question the authority of the Vedas were shown long before Gautama Buddha succeeded in organising opposition to the Vedic polity, social and religious.'30 As we shall see later on the Upanişads also reveal this note to some extent.
For these reasons, it may be said that the Jaina and the Buddhist types of monachisms-irrespective of the fact that the founders of both these systems were Kshatriyas, and that the texts of these sects denounced the degenerated Brahmin priesthood-may not possibly be taken to be the outcome of solely the Kshatriya dissatisfaction. At the most we may say that this revolt against Vedic philosophy and ritualism which was gathering strength for centuries together previously, found the best expression through Mahāvīra and Buddha, besides some others. 2. "Organised Sophistic Wanderers":
Rhys DAVIDS seems to attribute the origin of the Sramanas to the influence of well organised sophistic wanderers.
He remarks, "In each of these widely separated centres of civilisation (i.e., not only in India but even outside), there is evidence, about the 6th century B.C., of a leap forward in speculative thought, of a new birth in
28. Life in Ancient India, p. 141; See, KUNTE, Vicissitudes, etc., p. 502. 29. op. cit., p. 247.
30. op. cit., pp. 407-08; BARTH in I.A. Vol. III, p. 330 does not subscribe to the view that Buddha was an antagonist of Brahmanism; MEHTA, Pre-Buddhist India, p. 329, f.n. 3 says that "such a revolt goes back to ancient times: it can be traced as far back As the celebrated hymn on Frogs". See AIYENGAR, 'Sramaņas', 1.A., Vol. X, p. 145,
BULL. DCRI.-7