Shraman Achar Miamnsa

Here's a comprehensive summary in English of the Jain text "Shraman Achar Mimansa" by Dr. Bhagchandra Jain, based on the provided pages:

Book Title: Shraman Achar Mimansa Author: Dr. Bhagchandra Jain Publisher: Z_Sadhviratna_Pushpvati_Abhinandan_Granth_012024.pdf Catalog Link: https://jainqq.org/explore/212024/1

This scholarly work, "Shraman Achar Mimansa" (An Analysis of Ascetic Conduct), by Dr. Bhagchandra Jain, undertakes a comparative study of the ethical and monastic conduct (Vinaya) in Jainism and Buddhism. The author posits that both Jainism and Buddhism are integral parts of Shraman culture, with conduct (Achar) as their primary focus, and non-violence (Ahimsa) and equanimity (Samata) as their foundational principles.

Key Arguments and Comparisons:

• Ancient Roots and Contemporary Figures: The text establishes Jainism as indisputably older than Buddhism. It highlights that Mahatma Buddha himself received Jain initiation and practiced rigorous asceticism, as evidenced in the Majjhima Nikaya. Both Lord Mahavir and Mahatma Buddha were contemporaries, making interaction and exchange of ideas natural, though Jainism's influence remained largely within India, while Buddhism spread widely due to its practical approach.
• Sources of Conduct (Vinaya):
  • Jainism: Its conduct is understood through five sources: Agam (scriptures), Sutra (like Brihatkalpa, Vyavahar, Nishith), the command of the Acharya (teacher), tradition (Dharana), and lineage (Jeet).
  • Buddhism: It relies on four Mahapadesha (great standards): the Buddha, the Sangha, elder monks who uphold the Matrika (canonical texts), and elder monks who are well-learned.
  • Difference: While Buddhist Vinaya originates with the Buddha, Jainism prioritizes Agam and tradition due to its antiquity.
• Core Principles and Goals: Both religions emphasize the Three Jewels (Triratna) for Jainism (Right Faith, Right Knowledge, Right Conduct) and Pragya (Wisdom), Sheel (Morality), and Samadhi (Concentration) for Buddhism as paths to liberation or Nirvana. Both recognize the world as impermanent and suffering, with attachment to worldly objects perpetuating the cycle of birth and death, driven by ignorance, delusion, or passion (Raga-Dvesha). Mahavir termed this the Bhavachakra (cycle of existence), and liberation is freedom from Raga-Dvesha. Buddha explained this through Pratītyasamutpāda (dependent origination).
• Discernment and Knowledge:
  • Jainism: Calls this Bhedvigyan (discriminative knowledge) or Tattvadrishti (vision of reality).
  • Buddhism: Refers to this as Dharmapravichaya (analysis of phenomena), which is the knowledge of what is connected to karma (Srav) and what is not (Asrav). This is equated with Pragya – knowledge of Dharma in terms of impermanence, etc.
• Right Faith and Bodhichitta:
  • Jainism: Samyagdarshan (Right Faith).
  • Buddhism: Bodhichitta (enlightenment-mind), a later development, signifies the commitment to attaining Buddhahood for the liberation of all beings. It's seen as an indicator of virtuous activity.
  • Similarities: Both involve self-other discernment and knowledge of what to accept and reject. Right Faith in Jainism is described with qualities like Samvega (earnestness), Nirveda (dispassion), etc.
• Renunciation (Pravrajya/Bhikkhuhood):
  • Motivation: Both traditions recognize renunciation as a means to control the mind, overcome desires, and achieve liberation. The text notes instances where people renounced for other reasons, like social benefits or personal gain, but the ideal is spiritual pursuit.
  • Eligibility: Both religions have criteria for eligibility, generally excluding individuals with severe diseases, disabilities, or those involved in criminal activities.
  • Initiation Process:
    • Jainism: No specific time is fixed; initiation can occur when renunciation of external and internal possessions is achieved. Child initiation is mentioned. A six-month probation period (Uvatthavana) is followed by a final initiation or rejection.
    • Buddhism: Initially, the Buddha personally initiated monks ("Ehi Bhikkhu"). Later, the Upasampada ceremony became the formal admission. The text details the evolution of the initiation process and the establishment of rules for monastic discipline.
• Vows and Conduct (Mulaguna/Samyama):
  • Jainism: Emphasizes Mulaguna (fundamental virtues), Pancha Samiti (five careful practices), Trigupti (three controls – mind, speech, body), and Mahavrata (great vows).
  • Buddhism: Focuses on Pratimoksha (vows for monks and nuns), Samvara (restraint), and Sheel (morality).
• Ascetic Practices (Tapa/Dhutanga):
  • Jainism: Places immense importance on Tapa (asceticism) in achieving karma-nirjara (shedding of karma). It details twenty-two Parishaha (endurements) that ascetics must tolerate.
  • Buddhism: While not as severe in its ascetic practices, it acknowledges ways to overcome afflictions and describes thirteen Dhutangas (ascetic practices) to purify conduct, such as wearing patched robes, living on alms, and meditating under trees.
• Conduct Rules (Kalpa/Vinaya):
  • Jainism: Outlines ten Sthitikappa (standing rules for ascetics) related to attire, diet, conduct, etc.
  • Buddhism: Mentions ten Kalpas related to specific practices that caused schisms within the early Sangha, such as the use of salt or the acceptance of certain foods.
• Special Observances:
  • Jainism: Uposatha (fasting on specific days), Pratikraman (confession/repentance).
  • Buddhism: Uposatha (similar to Jain), Pravarna (recitation of Pratimoksha and confession of faults).
• Discipline and Punishment: Both traditions have systems of discipline. Jainism has various forms of Prayashchitta (penance), including criticism and repentance. Buddhism also has disciplinary measures and punishments, comparable to Jain concepts like Ched (cutting off), Mool (root), and Parajika (defeat).
• Obstacles to Concentration (Asamadhisthan): Jainism identifies twenty obstacles to mental concentration, ranging from restless movement and improper cleaning of paths to anger, conflict, and accepting alms from householders with attachments. Some of these are compared to Buddhist Sekhiya (training rules) and Pacittiya (offenses).
• Detailed Comparative Table: The work concludes with a detailed table comparing specific aspects of Jain and Buddhist monastic conduct, including:
  • Renunciation of household life
  • Shaving/hair-plucking
  • Nudity vs. robes
  • Types of clothing and restrictions
  • Dietary restrictions (e.g., vegetarianism, prohibition of certain foods, purity of meat in Buddhism)
  • Use of vessels (e.g., gourd, clay, metal)
  • Allowed possessions (e.g., robes, vessels, blankets, razors, mosquito nets)
  • Bathing and adornments
  • Fasting practices
  • Acceptance of certain foods (e.g., Sankhadi food, Auddeshika food)
  • Severity of vows and endurance of hardships
  • Analysis of dietary faults and conduct violations
  • Prohibition of magical practices
  • Eligibility for initiation (e.g., age, parental consent)
  • Penalties and disciplinary actions
  • Qualities of teachers and monks
  • Meditative practices and mental cultivation

Overall Conclusion:

Dr. Bhagchandra Jain concludes that while there are distinct differences in the details of their practices, the fundamental principles and ethical foundations of Jain and Buddhist Vinaya are not significantly distant. There is considerable similarity in their conduct. The provided comparisons serve as indicators for further in-depth study into the rich and complex traditions of Shramanic ethics. The work emphasizes the strictness and meticulousness of Jain conduct, particularly in its detailed rules for diet and asceticism, compared to the more adaptable and broadly spread practices of Buddhism.