Jain Evam Bauddh Dharm

Here's a comprehensive summary of the provided Jain text, "Jain Evam Bauddh Dharm" by Komalchandra Jain, focusing on the parallels and perceived differences between Jainism and Buddhism:

The text, "Jain Evam Bauddh Dharm" by Dr. Komalchandra Jain, explores the relationship between Jainism and Buddhism, two prominent streams of Shraman (ascetic) culture that continue to influence Indian culture. The author highlights that both traditions preach five vows (in Jainism) and five precepts (in Buddhism) for the welfare of humanity.

Historical Scholarly Views and the Author's Thesis:

• Initially, scholars like Prof. Lassen proposed that Buddha and Mahavir were the same person due to perceived similarities.
• Later, Prof. Weber suggested that Mahavir and Buddha were distinct but that Jainism was merely a branch of Buddhism.
• However, Prof. Jacobi refuted Weber's view, proving that Jainism is an independent religion, not a branch of Buddhism, and is in fact older. Mahavir, a contemporary of Buddha, was simply the last Tirthankara of Jainism.
• These differing scholarly opinions underscore the significant commonalities between the two religions, which led some to believe they were one, while others saw a hierarchical relationship. The author posits that the emphasis on dissimilarities has unfortunately led to the perception of the two religions as unrelated or even contradictory, overshadowing their shared ideals and potentially tarnishing the image of Shraman culture.

The Need for Unity and Shared Principles:

The author argues for the importance of finding unity within diversity and promoting the ideals of Shraman culture through this unifying lens. The goal is to present a harmonious picture of Shraman culture, free from discord and infused with the fragrance of unity, bringing peace and happiness to people. With this sentiment, the text aims to offer a brief overview of the common principles related to human welfare in Jainism and Buddhism.

Shared Principles:

• The Shramana Ideal: Both Jainism and Buddhism use the term "Shramana" (or "Samana" in Prakrit and Pali), meaning ascetic or monk. The text emphasizes three core characteristics of the Shramana in both traditions:

  1. Perseverance (Parishrama/Tapasya): Both religions teach that individuals attain liberation from the cycle of birth and death through austerity and spiritual practice.
  2. Equanimity (Samabhava): Both traditions repeatedly emphasize the importance of maintaining equanimity towards all living beings. A monk achieves their highest state by rising above attachment and aversion, becoming a symbol of universal love and brotherhood.
  3. Subjugation of the Mind (Shama): It is essential for a monk to quell the unwholesome tendencies of the mind through their ascetic practices. Thus, Jainism and Buddhism accord equal importance to "Shram," "Sam," and "Shama" for spiritual upliftment.

• The Nature of Existence and its Cause:

  • Both religions reject the concept of a supreme God's dominion.
  • Both emphasize the Law of Karma as the driving force.
  • While Jainism places more emphasis on the spiritual aspect of karma, Buddhism focuses on its practical application.

• Ahimsa (Non-violence):

  • Jainism considers an act of violence to be sinful from the moment the intention to harm is formed.
  • Buddhism, however, deems an act sinful only when the intention is formed, the act is carried out, and there is no remorse afterwards. The text uses an analogy to the Indian Penal Code, suggesting that an attempt at violence that fails to result in harm is treated differently, similar to how attempted murder is punished less severely than actual murder.

Key Differences and the Author's Reconciliation:

• The Concept of the Soul (Atman):

  • This is identified as the primary basis for perceived differences. Jainism posits the existence of an independent soul with its own means of liberation.
  • Buddhism, in its philosophical texts, often refutes the existence of a permanent, unchanging soul.
  • However, the author argues that this opposition can be easily resolved by understanding Buddha's perspective. Buddha did not negate the soul; rather, he observed the misuse of the soul concept in Vedic culture, leading to violence and exploitation for material gain (e.g., the slogan "Vaidiki himsa himsa na bhavati" - Vedic sacrifice is not violence). To redirect people from the "madness" associated with the soul doctrine and the rampant animal sacrifice, Buddha emphasized practical ethical conduct.
  • When asked about who experiences suffering and attains liberation, Buddha would redirect the question, stating that suffering arises from craving (trishna) and craving arises from sensations (vedana). While he didn't explicitly discuss the soul's existence, he also indicated belief in an unborn, eternal entity. He categorized the elaborate discussion of the soul as "avyakrita" (unexplained or indeterminate) because he felt it was not conducive to public welfare.
  • The author concludes that Buddha's emphasis was on the practical aspects of life rather than a theoretical debate about the soul.

• Liberation (Moksha/Nirvana):

  • Jainism elaborates extensively on Moksha, the state of liberation.
  • Buddhism defines Nirvana as the cessation of the stream of consciousness (vijnana-samtati), often likened to a lamp being extinguished.
  • The author finds no inherent contradiction here. In Buddhism, the stream of consciousness persists due to ignorance and conditioned existence; Nirvana is its complete cessation. In Jainism, liberation involves the cessation of the soul's karmically conditioned impurities.
  • By considering "karmabandha" (karmic bondage) and "vijnana-samtati" (stream of consciousness) as equivalent in this context, the author suggests that Nirvana is essentially the same in both religions. The pure state of the soul, as emphasized in Jainism, was already placed in the "avyakrita" category by Buddha.
  • The path to liberation is also seen as analogous:
    • Jainism: The path to Moksha is Right Faith (Samyakdarshan), Right Knowledge (Samyakjñan), and Right Conduct (Samyakcharitra).
    • Buddhism: The Noble Eightfold Path is considered the path to Nirvana, comprising Virtue (Sheela) (Right Speech, Right Action, Right Livelihood), Concentration (Samadhi) (Right Effort, Right Mindfulness, Right Concentration), and Wisdom (Prajna) (Right View, Right Resolve).
  • The author draws a parallel: Jainism's Samyakdarshan, Samyakjñan, and Samyakcharitra correspond to Buddhism's Prajna, Samadhi, and Sheela.
  • A slight difference lies in the foundational emphasis: Jainism emphasizes Right Faith, while Buddhism places primary importance on Virtue (Sheela) as the basis of the path. This difference, according to the author, stemmed from Buddha's desire to shift the focus of ordinary people from complex philosophical discussions about the soul to ethical conduct.

Conclusion:

In essence, Jainism and Buddhism are presented not only as two streams of Shraman culture but also as complementary to each other.

• For those disillusioned by misconduct in the name of the soul and seeking peace from worldly suffering by transcending the soul debate, Buddhism offers a path.
• For those who wish to find liberation from suffering by maintaining faith in the soul's existence, the path to Moksha described in Jainism would be more suitable.