Studies in Buddhist and Jaina Monachism

Author(s): Nand Kishor Prasad
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 84

THE BACKGROUND OF THE BUDDHIST VINAYA
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(2) that he should keep himself aloof from all types of traffic ; (3) that he should get rid of all pariggahas (ideas of possession); and (4) that he should remain absorbed in knowledge and meditation of self.! It is the practice of this 'fourfold self-restraint' that makes a recluse
gatatta' (whose self has attained the aim) and "yata ita' (whose self has been subdued.
A major portion of the ascetic practices which are alleged by Kassapa!, the naked ascetic to have been practised by non-Brahmapical ascetics are clearly Jaina. For example, the practice of nudity, plucking out hair and beard, and several other austerities to be observed in respect of food, dress and bed, etc. are the essential features of Jaina discipline.
Thus before the advent of the Buddha, there were non-Brahmapical religious teachers and leaders who placed hedonism above asceti. cism, and asceticism above hedonism. The Brahmins, on the other hand, invented an altogether different way of attaining salvation. It was by performing sacrifices and religious rites. As such they practised asceticism inasmuch as it was necessary for their performance of sacrifices and religious rites. There were also others who practised asceticism with great rigour and severity."
(b) Buddhist Standpoint
When India was experiencing a tug of war between hedonism on the one hand and asceticism on the other, the appearance of the Buddha wrought a great change in the religious field of India. Though born as a prince, Lord Buddha had inherent disliking for pleasures of the senses and no mundane pleasure could satisfy him. On the contrary, it proved disgusting to him, for the stark reality of the world that a being; whether big or small, rich or poor; is subject to disease, old-age and death; in brief; to sufferings of various descriptions; could not escape from his eyes. This made him adopt ascetic life and throw hiinself heart and soul into the practice of austerity which was the usual way. But that too in course of time failed to satisfy him and he realised that extreme self-mortification resulted in loss of health and mental powers.
1. Mahāviro, pp. 13-14. 2. Ibid. 3. Vide DN, Vol. I, Mahāsihanādasutta. 4. EMB, Vol. I, p. 17. 5. Mahābhārata, Santi parva and Anusasana parva.