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Origin of Śramanisnı: Causes and Conflict
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life time. Most of the Brahmnacārins entered into the grhastha- āśrama, which is a married family life, after completing their studies. These practices were not followed in the life of Śramaņas. Except this, Brahmacārin is a pupil and leamer, while the Parivrājaka (śramaņa?) is a wandering religious man, a teacher and sage. So we cannot say that the Śramaņas considered Brahmacārins as their role model. They have accepted only a few qualities of Brahmacărins in their life-style.
Role of Brahmacārin & Brahmavādin: Another theory says that the life of Śramana was a miniature of that of Brahmacārins and Brahmavādins. The Sramanas therefore, are a combination of the stu and the wandering master of the Brahmanical way of knowledge and thought. He behaves like the one and thinks like the other.'' So his life looks intermingled with many rules and habits of both of them as concluded by Durga Bhagavat "the truth probably lies midway."'!8 It may be further included that śramanism has the rules common in Brähmanism, Jainism and Buddhism. Dutta observes, "the Brahmanical Bhikṣu and Jain Samaņa all belonged to the same ancient society of wandering religious mendicants, and it is obvious that among all these sects there should subsist a certain communities of ideas and practices."!! Vedic and Upanișadic Conception: Sri Nivas Iyanger identifies the Rgvedic Muni with the Saṁnyäsin. In Atharva Veda, a glorified roving sprit is called Vrátya. He is sometimes described as a human wandering in need of food and lodging. He is a wandering person, wandering among people and being honoured by the king. From this description Roth identified Vrătya of Atharva Veda with Parivrājaka. But Dutt does not agree with Roth and demands for more proves considering above insufficient to identify him as a Parivräjaka. Few scholars like Deussen, trace the monastic philosophy of Jainism and Buddhism to the degeneration of the ideas of Upanişads and say that the common basis of both (Sāṁkhya and Vedānta and with them of Buddhism and Jainism) is to be found in the Upanisads 20 So the Buddhism and Jainism are not alien to Hinduism, but they are complementary to each other.
Samnyäsa Aśrama: Many scholars have the opinion that Śramaņism is an exact picture of Brāhmaṇical fourth āšrama, i.e., Saṁnyāsa. Jacobi, Bühler and Charpentier are the admirer of this theory. Jocobi compares rules and thoughts of Buddhism and Jainism
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