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

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S. B. DEO ethics, of a religion of conscience threatening to take place of the religion of custom and magic.'31
Like the previous theory, this line of thought also cannot be accepted in toto for the following reasons:
(i) This theory first notes down the variety and the vast number of monastic communities all the world over in the sixth century B.C., and attributes their origin to an intellectual awakening. Then it seems to argue that this intellectual 'leap forward' is exhibited by the existence of numerous monastic sects. Thus the whole argument runs in a circle, and the cause and the effect are not clear.
(ii) Secondly, the period ascribed to this awakening, viz., the 6th century B.C., does not appear to be so exact. As a matter of fact, we have already seen that this revolt, whether sociological or religious, was not the result of a single century or the work of a single person.
The traces of awakening, as a matter of fact, may be seen even in the Brāhmanical Upanishads, some of the texts of which may well be earlier than the sixth century B.C. Regarding ritualism, sannyāsa and the nature of mokşa, the Upanishads may be said to reveal far advanced and changed views than those found in the Vedic period.
(iii) Lastly, one cannot say to what extent, Indian monachism or even intellectual thought of the sixth century was influenced by contemporary awakening outside or vice versa. One may even doubt whether foreign thought had any repercussions on India of the sixth century.
For these reasons, the theory is not acceptable, though it may be said that it does mention one fact, viz., the existence of numerous monastic communities and their divergence from the main system in the sixth century B.C. 3. "Brahmacūrin, the model for śramanism":..
Spence HARDY32 and KERN 3 hold that the Brahmacārin might have been the model for the Šramana system, on the ground that many of the qualities expected of these two were identical, to wit, celibacy, strict moral and physical discipline, and zeal for study.
Moreover, according to them, the institution of the Brahmacärin, seems to be older than the rest of the āśramas.34
31. op. cit., p. 289. 32. Eastern Monachism, p. 74. 33. Manual of Buddhism, p. 73. 34. Rgveda, V, 109-15.