Bhagawan Mahavir Evam Buddha

This document, titled "Bhagawan Mahavir evam Buddha" (Lord Mahavir and Buddha) by Dr. Vijay Kumar Jain, presents a comparative study of the lives and teachings of Lord Mahavir and Lord Buddha.

The author begins by setting the historical context of the 6th century BCE in India, a period marked by the decline of Brahmanical culture, intellectual skepticism, and a general erosion of morality alongside philosophical inquiry. Both Lord Mahavir and Lord Buddha emerged during this time, advocating for a return to righteousness, rationality, and individual effort in achieving spiritual liberation. They are both recognized as founders of distinct religious traditions, Jainism and Buddhism respectively, and are considered "Shramanas" who established their own "Dharmateerthas" (religious orders or paths).

A significant portion of the text highlights the numerous similarities between the lives and descriptions of Jain Tirthankaras (especially Lord Mahavir) and Buddhist Buddhas. Both traditions detail specific biographical elements such as:

• Names and Origins: Both Mahavir and Buddha were born into Kshatriya (warrior) clans. While Mahavir's father was Siddhartha and mother Trishala, Buddha's father was also named Siddhartha and his mother Mahamaya. The text notes the interesting parallel of the name Siddhartha being significant for both.
• Key Life Events: Both experienced auspicious dreams before their birth, signifying their greatness. They both received education from preceptors and were married. Mahavir married Yashoda and had a daughter, while Buddha married Yashodhara and had a son named Rahul.
• Renunciation and Asceticism: Both renounced worldly life at a relatively young age (Mahavir at 30, Buddha at 29 or 26, depending on the interpretation). They undertook rigorous ascetic practices for an extended period (Mahavir for 12 years, Buddha for 6 years of intense practice leading to enlightenment).
• Teaching and Ministry: Both engaged in extensive teaching and ministry for several decades (Mahavir for 30 years, Buddha for 45 years).
• Final Liberation: Both attained Nirvana or Parinirvana at an advanced age (Mahavir at 72, Buddha at 80).
• Sphere of Influence: Their geographical areas of wandering and teaching overlapped considerably.
• Establishment of Orders: Both established four-fold assemblies (monks, nuns, laymen, laywomen). Buddha later established the order of nuns.
• Language of Teachings: Both emphasized the use of vernacular languages for their teachings, with Buddha using Magadhi and Mahavir using Ardha-Magadhi.
• Social Inclusivity: Both attracted followers from all strata of society, including kings, nobles, and the downtrodden.
• Opposition and Hardships: Both faced various obstacles, criticisms, and physical attacks from opponents.

The text also details the concept of "Panchakalyanaka" (five auspicious events) for Jain Tirthankaras (conception, birth, renunciation, enlightenment, Nirvana) and compares it to the five significant events in a Buddha's life (conception and birth, renunciation, attainment of enlightenment, setting the wheel of Dharma in motion, and Parinirvana).

The author points out specific Jain beliefs about Tirthankaras, such as their mothers not breastfeeding them and their unique physical characteristics, and then draws parallels with the requirements for attaining Buddhahood, including the fulfillment of "Paramitas" (perfections), often through numerous rebirths as a Bodhisattva. The process of a Bodhisattva's descent from the Tushita heaven and the "five great considerations" before conception are also mentioned, mirroring some aspects of the Tirthankara tradition.

A list of 24 Jain Tirthankaras and 25 Buddhist Buddhas is provided, demonstrating a continuous lineage in both traditions.

The study further explores instances where Buddhist practices and teachings seem to have been influenced by or aligned with existing Jain traditions (referred to as "Nigranthas"). For example, Buddha's pre-enlightenment practices of fasting, meditation, silence, self-mortification, and hair-plucking are noted as being similar to Jain practices. The text also mentions that Buddha adopted rules for "Varshavas" (monsoon retreat), protection of grass, and the entry of nuns into the monastic order, which are comparable to Jain observances. The requirement of parental consent for renunciation, a rule instituted in Buddhism at the request of Buddha's father, is contrasted with Mahavir's apparent awareness of his mother's pain even in the womb.

While the text acknowledges the lack of direct historical evidence for Mahavir and Buddha meeting, it notes that their disciples interacted and engaged in debates. The author also points out that while Buddhism doesn't have clear historical evidence of past Buddhas in the same way Jainism has evidence for Tirthankaras like Rishabhanatha and Parshvanatha, Buddhist followers do not celebrate or worship past Buddhas, unlike the veneration of past Tirthankaras in Jainism.

In conclusion, Dr. Vijay Kumar Jain emphasizes the significant parallels in beliefs, practices, and life circumstances between Lord Mahavir and Lord Buddha, suggesting that a deeper, more extensive study is warranted to fully appreciate these connections. The document is presented as an article read at the 33rd All India Oriental Conference in Calcutta.