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Lord Mahavira and His Times
the main division was between the two Śramaņa or Non-Brahmanical sects and Brahmanical sects. The main differences between the two were as follows.
1. The attitude of the Brahmanical sects towards secular life was not so uncompromising, for they emphasized renunciation only after the proper fulfilment of social duties. On the other hand, in the śramana Sects, their followers practised a detached life with a view to liberating themselves from all worldly attachments. They could take to a life of renunciation (pravrajya) any time after ceasing to be under age.
2. In Brahmanical sects, only a Brāhmana or Dvija could become a Parivrājaka, while in the Sramaņa sects, all members of the community, irrespective of their social rank and religious career (Varna and Aśrama), could be admitted to their church.
3. The difference in scriptures and in the attitude towards them was another dividing line between the two sects. The Šramaņas challenged the authority of the Vedas.
4. The orthodox sects did not permit renunciation for women, who however, could and did join some of the heterodox ascetic Orders.
5. The Brahmanical sects emphasised the rituals, while the followers of the Sramana Sects observed a set of ethical principles.
Some of Mahāvira's chief contemporary religious teachers belonging to the Sramaņa sects were : Pūraņa Kassapa Pakudha Kachchāyana, Makkhali Gośāla, Ajita Kesakambalin, Sañjaya Belatthiputta, and Buddha. The following account of their views based on the Jaina and Buddhist texts is both brief and lop-sided and, therefore, it may not give us a correct picture. PŪRAŅA KASSAPA . From the Jainal and Buddhist records, it is clear that Pūraņa Kassapa (Pūrna Kaśyapa) was an old, experienced, and respectable teacher, Though his date is not definite, it is 1. Sutra. 2. Samañña; Digha. I. 47; Milinda, p. 4; W. ROCKHILL'S Life of the
Buddha, pp. 80.96 foll.
