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THE WORLD OF JAINISM
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forest) and sennyasa (lit renunciation) consisted in following realization Life was divided into four periods, and the third and the fourth of these periods eg Vanaprastha (lit going to the monastic order of life It is these two stages of monastic life, especially the fourth, ie, 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 it as that while the Buddha followed the middle path, Mahavira wanted to outwit his contemporary Brahmanic ascetics in the matter oi austere practices Professor Jacobi rightly remarks that the Jainas took a sort of pride in outdoing their Brahmanic iivals as regards rigorous conduct Mahayıra 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 Kevalın
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 Biahmana”. 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 pains 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 sacreð syllable 'Om' nor a Muni by living in tl 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 Varsya, 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)
