Pali Bhasha Ke Bauddh Grantho Me Jain Dharm

This comprehensive summary of "Pali Bhasha ke Bauddh Grantho me Jain Dharm" (Jainism in Buddhist Texts of the Pali Language) by Gulabchandra Chaudhary, outlines the significant presence and depiction of Jainism within ancient Buddhist scriptures.

The book argues that both Lord Buddha and Lord Mahavir were contemporaries, having preached in similar regions and used dialects derived from Magadhi, the spoken language of the time. While Buddhist scriptures are also found in Sanskrit, the Pali language is considered the repository of Buddha's teachings. The author highlights the linguistic and stylistic similarities between Jain and Buddhist scriptures, suggesting their shared time period.

Key points from the summary include:

• Terminology for Jains: Pali texts refer to Jains as 'Nigrantha', 'Niggaeth', and 'Nigandha'. The founder of this sect is consistently identified as 'Nathaputta' or 'Nattaputta', which is equivalent to the Jain 'Nathaputta' (the epithet for Mahavir, son of the Jnatri clan). The meaning of 'Nigrantha' is explained as "bondless" or "free from attachments."
• Historical Context and Chronology:
  • The Pali texts describe Nigrantha Nathaputta among six other contemporary ascetics with specific epithets such as "head of the Sangha," "leader of the Ganacharyas," "learned," "famous," "Tirthakara," "respected by many," and "experienced."
  • Some scholars initially inferred from epithets like 'addhaggato' (advanced in age) and 'vayappatto' (reached old age) that Mahavir was older than Buddha and had attained parinirvana before him. However, the author cites Professor Jacobi's findings that Mahavir's parinirvana occurred after Buddha's.
  • The text further clarifies that Buddha was 80 years old at his parinirvana, while Mahavir was 72, indicating Mahavir was younger.
  • Buddha had already established his teachings before Mahavir began independent preaching.
  • The author notes that some Pali texts mention a schism within the Nigrantha community after Nathaputta's death in Pava, with factions fighting using "word-arrows." This is contrasted with Jain tradition, which places the schism about 250 years later. The author suggests this might be a misunderstanding or a later interpolation in the Pali texts, possibly confusing Jain monks with householders due to the mention of white-robed householder disciples.
• Geographical Areas of Activity: Pali texts indicate that Mahavir and his followers traveled in regions like Anga, Magadha, Kashi, Kosala, and the republics of Vajji, Licchavi, and Malla. Rajagriha, Nalanda, Vaishali, Pava, and Shravasti were important centers for Jains, with Vaishali's Licchavis being strong supporters of Jainism.
• Beliefs about Mahavir:
  • Some Pali sutras describe the Nigranthas as considering Mahavir as omniscient (Sarvajna), all-seeing, possessing infinite knowledge and perception, constantly aware whether walking, standing, sleeping, or awake. This aligns with Jain beliefs about Kevala Jnana (absolute knowledge).
  • The text contrasts this with Buddha's view on omniscience; he did not claim to be omniscient himself nor did he encourage others to claim it. Anand, Buddha's disciple, is quoted satirizing the concept of omniscience.
• Philosophical Concepts (Darshan):
  • Kriyavada (Karma Theory): The foundational philosophy of Mahavir is presented as Kriyavada, meaning that an individual is the cause of their own happiness and suffering ("sukhadukkhaṁ sayaṁ kata"). This is supported by references from the Vinaya Pitaka and Anguttara Nikaya. The author emphasizes that this means the soul is the creator and enjoyer of its own karma, and no external force dictates its experiences.
  • Critique of Asceticism: While Mahavir advocated for penance (tapasya) for spiritual purification, Buddha critiqued this form of asceticism, questioning its efficacy if the practitioner was unaware of their past actions, the progress of destroying sins, and when liberation would be achieved. The author believes Buddha's critique might have been directed at the outward, extreme practices of the Jains rather than their inner spiritual intent. The author notes that the fundamental purpose of penance for Jains – to remove mental impurities – is shared with Buddha's understanding of the goal of spiritual practice.
  • Fate and Effort (Niyata-Aniyata): Mahavir's philosophy stated that life is partly dependent on destiny (past karma) and partly on human effort (present actions). This concept of 'Niyata-Aniyata' (deterministic-non-deterministic) distinguished him from other Kriyavadins of his time.
  • Internal vs. External Effort: The core difference highlighted is that Mahavir emphasized both inner (mind) and outer (body and speech) efforts, while Buddha focused solely on inner effort (mind). Mahavir considered actions of body, speech, and mind ('danda') as binding, whereas Buddha deemed only the mind to be the source of trouble.
  • The Role of "Danda" and "Karma": The text discusses the concept of 'danda' (punishment/action) in the context of Mahavir's teachings, particularly regarding actions of the body, speech, and mind. While Mahavir considered bodily 'danda' as a great sin, Buddha emphasized mental action. The author clarifies that 'danda' and 'karma' can be understood similarly, but Mahavir's emphasis on bodily actions might have been misrepresented.
  • Intentionality: Through a dialogue between Buddha and Upali, the author illustrates Mahavir's view that only intentional (conscious) actions are sinful.
  • Holistic Approach: Mahavir's philosophy of 'kayanvayaṁ cittaṁ hoti, cittanvayo kayo hoti' (the body is the mind, the mind is the body) suggests that liberation is achieved through the purification of both body and mind, not just one. Similarly, sin arises from the combination of both.
  • Knowledge (Jnana): Pali texts hint at Mahavir's emphasis on knowledge, stating that "more profound than faith is knowledge" ("saddhāy kho gahapati āṇaṁ eva paṇītataraṁ"). This aligns with Jain philosophy, which considers knowledge as self-illuminating and paramount for liberation.
• Conduct and Practices (Acharamarg):
  • Ascetic Practices: Jain monks, known as 'Nigranthas,' followed strict rules. The Pali texts describe certain practices of Jain ascetics (referred to as 'achelakas' or naked ones), some of which are still practiced today. These include not bathing, eating while standing, licking hands after eating, ignoring polite invitations, accepting alms under specific conditions, and taking only a limited amount of food from any given house.
  • Fasting and Self-Mortification: Jain monks practiced intense fasting and endured extreme hardships, such as standing for long periods, leaving their seats, and enduring cold.
  • Chaturyama Samvara (Fourfold Restraint): The Pali texts mention 'Chaturyama Samvara' in relation to Nigrantha Nathaputta. While the Pali texts provide a somewhat confused explanation of this, the author links it to the Jain concept of 'Chaoujjama' (Chaturyama), which comprises the four vows of non-violence (ahimsa), truth (satya), non-stealing (asteya), and non-possession (aparigraha). These vows were originally established by Parshvanatha, 250 years before Mahavir, who added the vow of celibacy (brahmacharya) to form the Pancha Mahavratas (five great vows). The author suggests that the Pali explanation of 'Chaturyama Samvara' might be a misinterpretation or a later addition by Buddhist monks who were not fully aware of its exact meaning.
  • Jain Lay Vows (Upavasatha): The Anguttara Nikaya refers to 'Nigranthopavasatha' (Jain fasts), which are identified with the Jain practices of 'Divrata' (directional vows) and 'Paushadha' (a special day of fasting and observance). The text describes Buddha's critique of Jain lay practices, particularly the 'Nigrantha Upavasatha,' where lay followers were advised to renounce clothing and declare themselves as belonging to no one. Buddha pointed out the hypocrisy in this declaration when individuals still recognized their family members. The author compares this to the 'Gopalak Upavasatha' (cowherd's fast) described by Buddha, suggesting it refers to the lower (Jaghanya) form of the Jain Paushadha fast where one might still discuss food and drink.

In essence, the book "Pali Bhasha ke Bauddh Grantho me Jain Dharm" demonstrates that the Pali Buddhist scriptures provide valuable, albeit sometimes critical, insights into the historical presence, philosophical tenets, and practices of Jainism during the time of Lord Buddha. By comparing the Pali accounts with Jain scriptures, the author aims to present a more accurate picture of early Jainism and its interaction with nascent Buddhism.