Book Title: Sramana 2008 10
Author(s): Shreeprakash Pandey, Vijay Kumar
Publisher: Parshvanath Vidhyashram Varanasi

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Page 112
________________ Revising Buddhism in Mughal India Through the ... : 107 much food so that it may not cause any food scarcity in the house they are visiting. The followers of this sect of Buddhist monks are divided into two classes- (1) Lunungi and (2) Pujāris. The former one considers God to be perfect, free from all contradictions, descents and conjunctions. However, they are not idol worshippers. The Pujāris, on the other hand, vencrate the image of deity and have temple for it. Just like the Yatis, there is another sect of Buddhist monks called Mahā-ātmā. They have dress and appearance similar to that of the Yatis. However, they lead a married and material life. Critical Observation: 1. The author of the Dabistan has apparently misinterpreted the facts when he says that the Buddhist monks - i.e. the Yatis - avoided interacting with women. As a matter of fact, though initially Buddha, perhaps out of a sense of realism, wanted his followers to keep away from women, but in due course, upon the intercession of Ananda (a prominent follower and nephew of Buddha), he permitted women into the order. Buddha even approved the creation of Order of Nuns parallel to the Order of Monks. In due course, contrary to the general belief, the nuns seem to have played some influential role in the history of Buddhism. For, if the records in the Therigāthă are of any historical value, it may be believed, on their authority, that of the eighty prominent disciples of Buddha, as many as twelveincluding Mahāprajāpati (Buddha's aunt and foster mother), Khemā (wife of king Bimbisāra of Magadh), Dharmadinā and Kisā Gotamiwere women. In the backdrop of the active participation of women in Buddhist activities, it must have been practically impossible for the Yatis to stay away from women.2 2. The author is on the wrong foot in mentioning about transmigration of soul in different bodies. On the contrary, as per Buddhist belief, there is no transmigration of soul from one body to another. There is mere continuity of the same series of mental processes. The last mental act ceases, and transmits its casual energy Jain Education International For Private & Personal Use Only www.jainelibrary.org

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