Bhagavana Mahavira Aur Mahatma Buddha

Here is a comprehensive summary of the book "Bhagvan Mahavir aur Mahatma Buddha" by Kamtaprasad Jain, based on the provided text:

Overall Purpose and Context:

The book, authored by Babu Kamtaprasad Jain, a respected scholar and author in Jain literature, aims to present a comparative study of Lord Mahavir and Mahatma Buddha. The author acknowledges the challenges of reconstructing ancient Indian history due to the lack of systematic historical records. However, he asserts that through devoted research into ancient Jain and Buddhist texts, inscriptions, and numismatics, this book attempts to illuminate the relationship and differences between these two pivotal figures and their respective religions. Published by Mulchand Kisandas Kapadia, it was presented as a gift to the subscribers of "Digambar Jain" magazine.

Key Arguments and Themes:

1. Ancient Origin of Jainism: A central theme is the assertion that Jainism predates Buddhism. The author points to the existence of 23 Tirthankaras before Lord Mahavir, with Lord Parshvanath living only 150 years prior. Lord Rishabhanatha, the first Tirthankara of this era, is cited as being mentioned in Hindu scriptures like the Bhagvat Purana and having pre-Vedic origins. This supports the modern scholarly conclusion that Jainism is likely India's oldest religion.

2. Dissimilarity Despite Surface Similarities: While acknowledging some doctrinal similarities between Jainism and Buddhism, the book emphasizes the fundamental differences. These distinctions are presented as significant and are elaborated upon throughout the text.

3. Key Doctrinal and Practice Differences:

   • Asceticism: Buddha's emphasis was not on extreme penance, advocating a "Middle Path." Mahavir, however, considered asceticism central to the path of knowledge and meditation, although he also condemned mere physical suffering.
   • Ahimsa (Non-violence): While both accepted Ahimsa, Mahavir's concept was far more comprehensive than Buddha's.
   • Karma: Mahavir viewed karma as a subtle physical substance, while Buddha saw it more as a rule or principle.
   • Nakedness: Jain monks, in their highest state, were strictly nude, whereas Buddhist monks wore clothes.
   • Diet: Jain monks abstained from intentional killing for food, refused invitations for food (uddeshik bhojan), and completely avoided meat. Buddhist monks accepted invitations and even consumed meat from ritually killed animals.
   • Sangha (Community): The Jain Sangha included monks, nuns, laymen (Shravaks), and laywomen (Shravikas), while the Buddhist Sangha primarily consisted of monks and nuns.
   • Specific Jain Concepts Absent in Buddhism: The book highlights the absence of concepts like Akash (space as a substance), Dharmastikaya (medium of motion), Adharmastikaya (medium of rest), Ajivastikaya (non-living substances), Jivastikaya (soul), Kal (time), and Moksha (liberation as described in Jainism) in Buddhism.
   • Jain "Shravaka" vs. Buddhist "Shravaka": In Jainism, a Shravaka is a householder who follows the teachings, while in Buddhism, a Shravaka typically refers to a monk who has achieved nirvana.
   • Jain "Tirthankara" vs. Buddhist "Buddha": The book suggests that while Mahavir was an unsurpassed Tirthankara, Buddha was a great spiritual leader. It also notes that Buddhist scriptures acknowledge Mahavir's omniscience.
   • Jain God Conception: While both religions are non-theistic regarding a creator god, Jainism has a conception of God as something superior to ordinary humans, self-existent, a source of scriptures, and worthy of worship.
   • Hell: The descriptions of suffering in hell are found to be remarkably similar in both traditions.
   • Pudgalavada: Ajit Kesakambali, a contemporary of Mahavir and Buddha, is cited as a proponent of Pudgalavada (materialism), a concept also seen in a distorted form in Jainism.

4. Historical Context of 6th Century BCE India: The book delves into the socio-political and religious landscape of India during the time of Mahavir and Buddha.

   • Political Situation: It describes a period with a mix of empires and republics, where people enjoyed freedom and self-governance. Republics like the Lichhavis and Shakyas are highlighted, with familial connections between Mahavir's father (King Siddhartha of Kundagrama) and Buddha's father (King Shuddhodana of Kapilavastu). It also mentions prominent kingdoms like Magadha, Kosala, Vatsa, Avanti, Kalinga, and Kamboja.
   • Social Situation: It points to a societal upheaval caused by the dominance and restrictive practices of the Brahmins, leading to a social revolution. Marriage customs were more liberal, with personal freedom valued.
   • Religious Situation: The era was characterized by spiritual unrest. The ritualistic practices of the Brahmins, including animal sacrifice, were being questioned by the "Shraman" (ascetic) movement, which questioned prevailing norms. The book identifies 633 different philosophical schools at the time, including prominent figures like Puran Kassapa, Makkhali Gosala, Sanjaya Vairattiputta, Ajit Kesakambali, Pakudha Katyayana, and Nigantha Nataputta (Mahavir).

5. Early Life and Renunciation:

   • Both Mahavir and Buddha were born into Kshatriya royal families and showed extraordinary traits from birth.
   • Buddha's renunciation was triggered by witnessing sickness, old age, and death, leading him to seek the path to end suffering. He adopted a strict ascetic path for six years, which the book suggests might have involved him being a Jain monk.
   • Mahavir, from childhood, practiced vows and served in his father's kingdom, demonstrating early signs of detachment. He renounced worldly life at the age of 30, not due to witnessing suffering, but as a consequence of his innate spiritual inclination and prior life karma. He adopted the Digambara (nude) asceticism from the very beginning of his monastic life, unlike the Shvetambara interpretation that he wore clothes for a period.

6. Quest for Knowledge and Enlightenment:

   • Buddha's six years of penance were undertaken with a specific aspiration (nidana) to attain Buddhahood. The book questions whether this was true omniscience or a lesser form of knowledge (Avadhi-jnana), citing Buddhist texts like "Milinda-Panha" that suggest Buddha's knowledge was dependent on reflection and not always omnipresent.
   • Mahavir attained Kevala Jnana (omniscience) at the age of 43 after 12 years of rigorous, disciplined asceticism and meditation. His enlightenment was a direct realization of the soul's inherent nature.

7. Preaching and Dissemination of Dharma:

   • Buddha initially hesitated to preach but was encouraged by Brahma. He first sought his former gurus, Aldara Kalama and Uddaka Ramaputta, but found they had passed away. He then chose to preach to the five ascetics with whom he had practiced penance. His teachings were initially a "Middle Path" aimed at societal and monastic reform, characterized by simplicity and avoidance of extremes.
   • Mahavir, upon attaining Kevala Jnana, began his public discourse from his Samavsharana (divine assembly), preaching the eternal truths of Jainism. His teachings were universal, reaching all beings, including animals. He established the Chatur-nikaya Sangha (four-fold community). His first disciple and chief Ganadhara was Indrabhuti Gautama, a learned Brahmin.

8. Chronological Relationship:

   • The book discusses the chronological relationship between Mahavir and Buddha. It suggests that Buddha was about three years older than Mahavir and lived about five years after Mahavir's nirvana. The author, referencing Dr. Hornle and other scholars, proposes dates that align with Mahavir's nirvana around 549 BCE and Buddha's parinirvana around 543 BCE. The influence of Mahavir's teachings on Buddha's later life and the Buddhist community is also highlighted, particularly regarding the decline of Buddhist influence during Mahavir's active preaching period.

9. Comparative Impact and Legacy:

   • The book concludes that while both were influential spiritual figures, Mahavir's life and teachings were aimed at realizing the soul's inherent perfect nature, leading to Moksha (liberation). Buddha's focus was on alleviating worldly suffering through the cessation of desire and the attainment of Nirvana, which the book interprets as a form of complete annihilation.
   • Mahavir's emphasis on rigorous asceticism, unwavering Brahmacharya, and a scientific, omniscient presentation of reality is contrasted with Buddha's "Middle Path," which the book suggests was sometimes lax, especially concerning diet and the interpretation of Ahimsa, and lacked the comprehensive scientific and philosophical depth of Jainism.
   • The author strongly refutes the idea that Jainism originated from Buddhism or that Mahavir and Buddha were the same person, reinforcing Jainism's ancient and independent tradition.
   • The book highlights the significant influence of Jainism on early Buddhism, evidenced by shared terminology and concepts found in Buddhist scriptures, and the adoption of certain Jain practices and doctrines by Buddha and his followers.

Structure and Content:

The book is structured with a preface, a foreword in English by Dr. Bimala Churn Law, and then chapters covering:

• India at the time of Mahavir and Buddha (political, social, religious).
• The early lives of Mahavir and Buddha.
• Their renunciation and ascetic lives (including the debate about Buddha's possible Jain phase).
• Attainment of knowledge and propagation of Dharma.
• A comparative study of their lifetimes.
• Their respective religions.
• A conclusion.
• An appendix detailing Jain mentions in Buddhist literature.

Significance:

"Bhagvan Mahavir aur Mahatma Buddha" serves as a valuable resource for understanding the historical and philosophical relationship between Jainism and Buddhism, emphasizing the independent and ancient roots of Jainism. It offers a scholarly yet accessible comparative analysis, drawing from primary sources to support its arguments. The author's deep reverence for Jainism is evident, but he strives for a balanced and informative presentation.