Studies in Buddhist and Jaina Monachism

SR No.: 006567
Original Sutra Author: N/A
Author: Nand Kishor Prasad
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Publication Year: 1972
Total Pages: 306
Language: English
Classification: Book_English
File Size: 16 MB

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STUDIES IN BUDDHIST AND JAINA MONACHISM
Besides the episode, concocted or real, appended as a background to the formation of a rule makes the laws of Vinaya forceful and convincing. Such circumstancial details of the formation of a monastic rule is unknown to the ancient Jainas. Later on the commentators however endeavoured to remove this lacuna and they succeeded in their efforts considerably.
It appears from the accounts of the Vinayapitaka that a number of rules were framed on account of public comment. It was herhaps due to the reason that not only the Buddhists but the monastic community as a whole depended solely on the laity for provisions and clothings. Moreover, the Buddha and his disciples were very much eager to popularize their religion. This motive of the Buddha has often found expression in the words "appasannānam vā pasadaya pasannānam vă bhiyyobhābāya" (to convert the unconverted and to augment the number of those converted). This enforced them to give a patient hearing to the complaints, grievances and suggestions of the people, especially kings and ministers, and even to attach more importance to them than to their own men. This tendency is however absent in early Jaina accounts. The result was that the ascetics had to suffer a lot at the hands of the people. Sometimes they were thrown into water by boatman because they were of no help to them even in cases of dangers and difficulties. Besides, the Jaina ascetics whose presence produced bad smell as they abstained from taking bath, etc., were also looked down upon by householders of clean habits.? With the lapse of time the Jaina monks however perceived this disadvantageous aspect of their regulations and they tried to amend them accordingly.
Now let us consider the factors which made Buddhism travel far and wide, while Jainism like Hinduism remained confined in the land of its origin. In this connection I would like to quote Prof. Conze. He remarks-"In Buddhism there is nothing which cannot easily be transported from one part of the world to another. It can adapt itself as easily to the snowy heights of the Himalayas as to the parched plains of India, to the tropical climate of Java, the moderate warmth of Japan and the bleak cold of outer Mongolia,'' The position with Jainism is quite different. The strict monastic rules like the practice of nudity and vegetarianism of Jainism make it difficult to acclimatize especially in cold countries where people freeze into ice, if they give up clothings and starve to death, if they stick to vegetarian habits. Even
1. Vide Supra, p. 189. 2. Ayar (SBE. Vol. XXII), 2.2.2.1 (pp. 124.25). 3. Prof, Conze, Buddhism, p. 77.