World Of Jainism

Author(s): Vishwanath Pandey
Publisher: Vishwanath Pandey

Page 59

THE WORLD OF JAINISM
57
forest) and samnyasa (lit. renunciation) consisted in following realization. Life was divided into four periods, and the third and the fourth of these periods e.g. Vanaprastha (lit. going to the monastic order of life. It is these two stages of monastic life, especially the fourth, i.e., samnyasa which found support with Brahmins as well as non-Brahmin ascetics.
The Buddha and Mahavira followed the path shown by these ascetics. "The Brahmanic ascetic was their model, from which they borrowed many important practices and institutions of ascetic life". This fact has been well established by a comparative study of Baudhayana and Jaina sutras by Professor Buhler. The only difference between Buddhism and Jainism was that while the Buddha followed the middle path, Mahavira wanted to outwit his contemporary Brahmanic ascetics in the matter of austere practices. Professor Jacobi rightly remarks that the Jainas took a sort of pride in outdoing their Brahmanic rivals as regards rigorous conduct." Mahavira found a positive correlation between rigorous conduct and moral and spiritual purity, and went even to the extent of virtually recommending suicide by fasting in order to attain the state of Kevalin.
There is thus, no doubt that he was championing the cause of the Brahmanas. He glorified those Brahmanas who followed the original austere path and decried those who indulged in hypocricy and sensual pleasure. This is borne out in a dialogue between a Brahmana monk Jayaghosa and a Brahmin. The Brahmin monk goes on to describe the characteristics of a real Brahmin. "He who is exempt from love, hatred and fear (and who shines forth) like burnished gold purified in fire, him we call a Brahmana"." The Jaina concept of Brahmana or monk is: "A lean, self-subduing, ascetic, who reduces his flesh and blood, who is pious and has reached Nirvana, him we call a Brahmana"."
There are clear evidences to believe that Mahavira glorified monastic life, or the practice of austerities only because it causes pain. There is a popular belief prevailing still in the villages of India that the more bitter the medicine, the better is the result. However, one finds it difficult to accept such a generalisation. The Jainas believe that it is by profession or practice that a man is Brahmana or monk and not by caste. One does not become a Sramana by tonsure nor a Brahmana by the sacred syllable 'Om' nor a Muni by living in the woods nor a Tapasa by wearing (clothes of) Kusa grass and bark. One becomes a Sramana by equanimity, a Brahmana by chastity, a Muni by knowledge and a Tapasa by penance. By one's actions one becomes a Brahmana, or a Kshatriya, or a Vaisya, or a
5. Ibid, p. XXVI.
4. Jacobi, Jaina Sutras, Part I, p. XXIV.
6. Uttaradhyayana, XXV, 19.
7. Ibid.
8. Sutrakritanga, I, 3, 1(3).