Aspects of Jaina Monasticism

Author(s): Nathmal Tatia, Mahendramuni
Publisher: Jain Vishva Bharati

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between the śramana and the brāhmana as mentioned in Patañjali's Mahābhāş ya21 appears to be a later development. This antagonism is found accentuated in works like Srīmacchankara.digvijaya, 22 where samnyāsa representing śramanism and agnihotra representing brāhmanismi are juxtaposed as antagonistic creeds.
An important problem in this connection arises as regards the genesis of this natural antagonism. In the Asokan inscriptions,23 as in the early Jaina and Buddhist scriptures as shown above, the śramanas and brāhmaṇas occupy an equally respectable position. Of course, the Jainas and the Buddhists as well as other ascetic sects were totally opposed to the sacrificial cult of the brāhmaṇas and their other rituals and formalities. They also did not consider the householder's life as suitable for the spiritual pursuits. But they had no antagonistic feeling against it. However, in course of time, specially on account of the very high position occupied by the ascetic communities, specially in the times of Asoka, and on the advent of powerful religious leaders, there appears to have grown up a sort of rivalry between the ascetic's life and the life of the householder. Such development is also attested by the unqualified praise bestowed on the householder's life in the Manusmrti 24 and the Mahābhārata.25 It is, however, interesting to note in this connection that in Jainism even a householder is considered capable of attaining the highest liberation,26 and also as superior to a monk in special cases.27 Neither Jainism nor Buddhism took a pessimistic or negative view of worldly life, as wrongly assessed by some modern scholars, specially the western savants.
The śramana-brāhmana antagonism was thus purely ideological and not based on class or caste pattern. Both Sankara and Mandana were Brāhmins. But they differed in ideology, the former advocating renunciation and spiritual emancipation, and the latter propounding rites and rituals for worldly welfare and attainment of heaven. Thus viewed, Sankara may be taken as an exponent of śramaņism and Mandana of Brāhmaṇism. Indian political thought also evinced such patterns. While emperors like Asoka and Harşavardhana were inspired by the Sramanic ideals, King Pusyamitra and the Gupta emperors who performed horse sacrifices were followers of the Brāhmaṇic ritualism. In modern times, in our struggle for independence, these two political ideologies were distinctly discernible in the stands taken by Gandhi and Tilak.
3. The Sangha
The sangha occupies a very important place in Jainism as well as in Buddhism. It is one of the three gems in Buddhism, the other two being the Buddha and the dhamma. This triad of gems is fully described