Bhiksha Vichar Jain Tatha Vaidik Drushti Se - Book Summary

Here's a comprehensive summary of the Jain text "Bhiksha Vichar Jain tatha Vaidik Drushti Se" by Anita Bothra, focusing on the term 'Uñch':

The article "Bhiksha Vichar: Jain and Vedic Perspectives (in the context of the word 'Uñch')" by Dr. Anita Bothra explores the term 'Uñch' and its usage in both Vedic and Jain traditions concerning the practice of seeking alms or sustenance. The author, while researching for a Prakrit Mahakosh, encountered numerous words related to alms-seeking in Jain literature, including uñchavitti, piṇḍēṣaṇā, ēṣaṇā, bhikkācharyā, bhikkhāvinī, gōyarī, gōyācharī, and madhukārasamāvinī. In the Vedic tradition, the prominent terms identified were uñchavṛtti, bhikshācharyā, bhikshāvritti, and mād’hukarī. The study specifically focuses on the word 'uñch' and 'uñchavṛtti' by examining key representative texts from both traditions.

The article highlights that the concept of 'uñch' is linked to Maharishi Kanada, the proponent of Vaisheshika Darshana, who sustained himself by collecting fallen grain kernels from fields. This practice gave him the names Kanad, Kanabhaksh, and Kanabhuj.

Jain Prakrit Literature: The research identified several Prakrit texts containing references to 'uñch'.

Ardhamagadhi Texts: A single reference in the Acharanga Sutra is noted as significant. Sutrakritanga and Sthananga Sutra have limited references. The explanation of the word 'uñch' in the commentary of Prashnavyakarana is deemed very important. Uttaradhyayana Sutra contains a reference to 'uñch ki eshana' (seeking uñch). Dashavaikalika Sutra, with piṇḍēṣaṇā or bhikshācharyā as a major theme, frequently uses the word 'uñch'. Oghaniryukti mentions transgressions related to uñchavṛtti.
Jain Maharashtri Texts: Mentions of 'uñch' were found in Avasyaknirukti, Oghaniryukti Bhashya, Nishith Churni, Vasudevahindi, Upadesha Pada, Jambuchariya, Kathakosh Prakarana, Gyanpanchami Katha, and Annayauñchkulam.

The author notes that the words 'uñch' and 'uñchavṛtti' are not found in Jain Shauraseni and Apabhramsha texts, which were largely authored by Digambara acharyas. It's speculated that these acharyas, mindful of the Vedic connotations of 'uñch' and its association with non-pure (apasuk) and living vegetation (grains), deliberately avoided the term. To adhere to strict asceticism, they preferred other terms for alms-seeking and did not use 'uñchavṛtti'.

Vedic Literature: The term 'uñch' and its compound forms appear in approximately 100 Vedic texts. However, the author selectively chose texts for their antiquity and meaningfulness, noting that the word 'uñch' is absent in the four Vedas, Brahmanas, Aranyakas, and Upanishads.

Mahabharata: The term is found extensively in the Sabha Parva, Ashvamedhika Parva, and Shanti Parva.
Kautiliya Arthashastra: The word appears with two different meanings.
Manusmriti: Discusses uñchavṛtti in detail.
Bhagavata Purana and Brahmavaivarta Purana: Have limited usage.
Shiv Purana: Contains the most references among the Puranas.

Analysis of 'Uñch' in Both Traditions:

Vedic Usage: In Vedic texts, 'uñch' is used as both a verb (root) and a noun. The verbal root means 'to gather or collect in the form of grain kernels.' The term 'uñch' as a noun refers to the group of grain kernels collected. The word is linked to the root 'ish' by grammarians.
Jain Usage: In Jain Prakrit texts, the verbal form of 'uñch' is rarely seen. The references are predominantly as a noun, meaning 'alms collected by a monk fit for use by an ascetic.' There is no mention of grain kernels or leaves and flowers in Jain contexts.

Detailed Examination of 'Uñch' in Vedic Tradition:

The basic meaning of the root 'uñch' is 'to gather' or 'to glean.' In Kautiliya Arthashastra, forest dwellers offered a sixth part of their gleanings to the king, indicating a simple act of collection.
The Ramayana hints at the difficulty of the uñchavṛtti vow. Those who practice it are called 'uñchashil'. The combination of 'uñch' (collecting fallen grain kernels) and 'shil' (collecting ears of grain) is termed 'Rta.'
Terms like uñchajivika and uñchavṛtti refer to those who take a vow to live by collecting grain.
This vow was adopted by Brahmins and householders, including women. It was also practiced by ascetics (munis) and hermits (tapas).
The practice involved collecting fallen grain kernels or seeds from fields, one by one. Fallen and abandoned grain kernels were also gathered. Permission from the field owner was not required. Gleanings from threshing floors and even from markets and roads were permissible.
There were limitations on the quantity collected, usually a fistful from one spot, using terms like kuntagra (tip of a spear) and guṭaka (small ball). This was to avoid causing distress to anyone.
The collected grain could be ground into flour or made into gruel. There's no mention of adding salt or spices, suggesting a bland diet.
The Shiv Purana refers to the merit gained by donating wealth earned through uñchavṛtti, calling it pure wealth.
People practicing uñchavṛtti were compared to birds like the Khaga and Kabutar, and the practice itself was called 'Kapota Vrata.'
Ascetics living in forests and subsisting on naturally available fruits, roots, and leaves were also called uñchajivi.
Four kings – Harishchandra, Rantideva, Shibi, and Bali – are mentioned as followers of uñchavṛtti in the Mahabharata. Detailed narratives exist in the Ashvamedhika Parva and Shanti Parva called 'Uñchavṛtti Upakhyana.' Donating sustenance earned through uñchavṛtti was considered more meritorious than a sacrifice, leading to heavenly attainment.

Detailed Examination of 'Uñch' in Jain Tradition:

In Jain Prakrit literature, the word 'uñch' is used primarily in relation to alms-seeking. It is linked to aspects like clothing, shelter, bedding, doors, and partition walls, implying the necessity of all these being fit for ascetics and pure.
The Acharanga Sutra commentary defines 'uñch' as free from defects related to clothing and other requirements.
The Sutrakritanga Sutra defines 'uñch' as accepting food devoid of forty-two defects. Commentaries explain it as accepting alms from unknown sources.
The Sutrakritanga Churni classifies 'uñch' into two types: 'dravya-uñch' (tasteless substances) and 'bhava-uñch' (unknown conduct).
The Sthananga Sutra refers to practitioners of uñchajivika as propagators of Jain principles.
The Prashnavyakarana emphasizes that ascetics should seek food that is pure, faultless, and in small quantities. Commentaries highlight that 'uñch' should be sought with restraint and compassion towards all beings, and not for selfish attachment. This commentary is deemed crucial as it clarifies that the Jain interpretation does not permit going to fields or forests to collect grains, fruits, etc., unlike the Vedic practice.
The Uttaradhyayana Sutra defines 'uñch' as receiving alms in small quantities from different households, free from various flaws.
The Dashavaikalika Sutra has the most references to 'uñch', often appearing with 'annaya' (unknown). The clarification of 'annaya' by commentators emphasizes accepting alms without revealing one's identity and from unknown households in small amounts.
The Vasudevahindi mentions a Jain monk accepting alms from a Brahmin practicing uñchavṛtti, signifying the monk's acceptance of the alms as pure and the Brahmin's devotion to the monk.
The Kathakosh Prakarana mentions uñchavṛtti being used for collecting wood, indicating its application beyond just alms.
The Avasyak Nirukti narrates a story where a family sustains itself through uñchavṛtti, observing alternate fasting days.
The Gyanpanchami Katha describes a Brahmin collecting uñchadi from the forest. This shows Jain acharyas were familiar with the Vedic uñchavṛtti and its practice of collecting roots, fruits, and leaves from the forest.
The Jambucharita uses analogies like the tip of a chariot's axle or a wound dressing to describe the quantity of alms (uñch). This is similar to the Vedic text Pandavacharitra.
Haribhadra in Upadesha Pada describes 'uñch' as pure, meaning free from forty-two defects, indicating its use in the sense of 'pure alms.'
The Annayauñchkulam by Vijayvimalgani, a 16th-century text, focuses on purity of food and its transgressions, highlighting the unusual choice of the title. 'Unknown uñch' is explained as accepting small quantities with a pure mind, without seeking attention.

Buddhist (Pali) Literature:

The word 'uñchachariya' and its variations appear at least 25 times in Buddhist Jataka stories, referring to the practice of ascetics. It describes Brahmins and tapasas practicing uñchachariya, as well as Buddhist monks, hermits, and ascetics. It often involves consuming fruits and roots from the forest and later accepting cooked food with salt and sour taste from villages and towns. This indicates that the Buddhist tradition accepted both the Vedic and Jain interpretations of 'uñch.'

Conclusion: Similarities and Differences:

Similarities:

The basic meaning of the root 'uñch' in both traditions is 'to glean, to collect, to gather.'
This act of collecting or gleaning implies taking small quantities from different places.
Analogies like kuntana (spear tip) or wound dressing for quantity and pigeon or bee for movement are similar.
Both Vedic ascetics and Jain monks go themselves to collect uñch.
Once accepted, the practice of uñchavṛtti is followed lifelong in both traditions.
If no uñch is obtained, fasting is observed in both cases.

Differences:

In Vedic tradition, 'uñch' refers to uñchavṛtti (a vow), not simply alms. Jain ascetics collect alms ('uñch') by going to households.
Uñchavṛtti is a vow applicable to both ascetics and householders in the Vedic tradition. In Jainism, it is a daily practice for ascetics.
Vedic 'uñch' involves collecting grain kernels, ears of grain, roots, fruits, and leaves from trees. Jain alms ('uñch') involve accepting food prepared by householders, suitable for ascetics.
In Jain contexts, 'uñch' is also used for clothing, shelter, bedding, etc., implying purity.
Vedic uñchavṛtti involves consuming uncooked items. Collected grains are ground and prepared by the practitioner. Jain alms involve no further processing by the ascetic.
Vedic uñchavṛtti allows for the collection and storage of grains. Stored uñch given to a deserving person is considered meritorious. In Jainism, sharing alms with other monks does not qualify as donation.
Vedic uñchavṛtti does not require permission from the owner. Jain ascetics cannot even pick a needle without permission, as it would violate the vow of non-stealing (adattadana).

Final Conclusion: Based on the comparative analysis, it is concluded that the word 'uñch' in Jain Prakrit texts is indeed derived from the Vedic tradition. The practice of uñchavṛtti likely commanded great respect in society, leading to its adoption in Jainism, albeit adapted to the strict ascetic rules. The word 'uñch' is fundamentally related to agriculture, referring to the collection of fallen grains. It later extended to encompass alms, including taking leftover food or small portions from various houses, becoming synonymous with bhiksha, piṇḍaiṣaṇā, ēṣaṇā, and gōcharī. While both traditions accepted the term, Jain ascetics adhered to their specific rules for alms-seeking. The practice of uñchavṛtti by ascetics or householders is rare in the present day, but the practice of ascetics receiving alms ('uñch') is still common in Indian society. The history of the word 'uñch' suggests a continuous effort in the Jain community to maintain its traditions.