Shwet Bhikshu

Here's a comprehensive summary of the provided Jain text, "Shwet Bhikshu" by Bhogilal J. Sandesara, in English:

The article "Shwet Bhikshu" by Bhogilal J. Sandesara discusses the interpretation of the term "Shwet Bhikshu" (white mendicant) found in classical Indian literature.

The author begins by citing verse 76 from the third tantra of the Western Indian Panchatantra, which states: "Among humans, the barber is cunning; among birds, the crow; among clawed creatures, the jackal; and among ascetics, the Shwet Bhikshu."

Sandesara notes that most translators of the Panchatantra have interpreted "Shwet Bhikshu" to mean a Shwetambar Jain monk. However, Sandesara expresses his disagreement with this interpretation, especially considering that the Western Indian Panchatantra is largely based on the Jain textual tradition. He argues that it would be unlikely for it to mention a Shwetambar Jain monk in this context.

He then points to a similar verse in the Panchakhyana by Purnachandra (a disciple of Jain monk Jinapati Suri), which states: "Among humans, the barber is cunning; among birds, the crow; among quadrupeds, the jackal; and the Shwet Bhikshu among ascetics."

The core of the article then delves into the etymology and historical context of "Shwet Bhikshu" and its synonyms.

• Connection to "Pandarabhikshu" and "Pandaranga": Sandesara highlights that Dr. Hertle Tankel, the editor of the Panchakhyana, suggested that "Shwet Bhikshu" refers to the "Pandarabhikshu" mentioned in Haribhadra Suri's Samaraichchakaha (8th century). Dr. Tankel confirmed this in personal correspondence. Sandesara clarifies that "Shwet Bhikshu" and "Pandarabhikshu" are synonymous.

• Description of Pandarabhikshus in Samaraichchakaha: The text quotes passages from Samaraichchakaha describing a Pandarabhikshu named Nagadeva who took initiation. The description includes details like their adherence to practices such as abstaining from milk and dairy products (gorasaparivarjana) and carrying a kalamdalu (water pot). Sandesara argues that these practices do not align with the typical descriptions of Shwetambar Jain monks.

• Nishitha Churni and Ajivikas: The author cites the Nishitha Churni (7th century), a Jain Chedasutra, which clearly states that Pandarabhikshus were disciples of Gosala. They belonged to the Ajivika sect, founded by Gosala, a contemporary of Mahavira. The quote reads: "Ajivikas, disciples of Gosala, are also called Pandarabhikshuas."

• "Pandaranga" as a Synonym: Sandesara points out that in Jain Agam literature, the word "Pandaranga" (meaning white-colored or clad in white) is used as a synonym for Pandarabhikshu. He quotes the Anuyogdwar Sutra (published by Mahavir Jain Vidyalaya, Bombay), which mentions "Shramana-type Pandaranga Bhikshu." The commentary on this sutra equates "Pandaranga" with "Sasarrakkha" (covered in dust).

• Munishri Kalyan Vijayji's Hypothesis: Sandesara mentions Munishri Kalyan Vijayji's hypothesis that Ajivikas might have been naked ascetics who smeared their bodies with ashes or white dust, hence being called "Pandaranga" or "Sasarrakkha."

• Maladhari Hemachandra's Commentary: The commentator Maladhari Hemachandra (12th century) on the Anuyogdwar Sutra explained that Ajivika ascetics were indeed Shramanas, but "Pandaranga" and other types of mendicants were followers of heterodox or non-Jain sects. While acknowledging that Maladhari Hemachandra might have had some confusion about "Pandaranga" due to the decline of these sects by his time, Sandesara emphasizes that Hemachandra considered "Pandaranga" as heretical.

• Oghaniyukti Bhashya and Pali Literature: The text further notes the use of "Pandaranga" in the Oghaniyukti Bhashya, where it is associated with ill omens for Jain monks. More importantly, Sandesara highlights that Professor P.V. Bapat brought to his attention the mention of "Pandaranga Parivrajaka" in Pali literature.

• Buddhist Texts and "Pandaranga": The author cites Buddhist texts like the Dipavamsa, which distinguishes between respected Buddhist monks and "Pandaranga" ascetics. The Samantapasadika, a commentary on the Vinaya Pitaka, explicitly states that "Pandaranga Parivrajakas" belonged to the Brahmin tradition. The commentary Saratthadipani further clarifies that "Pandaranga Parivrajakas" were Brahmins, hence their mention as "Pasadana" of Brahmin lineage. These are referred to as "Pakhana" (heretics) because they spread heretical doctrines. The Dhammapada Atthakatha uses the phrase "Pandaranga Pavvajja Pavvajitva," indicating that "Pandaranga" mendicants were initiated into Buddhist monasticism.

Conclusion:

Sandesara concludes that the term "Shwet Bhikshu" in the cited Panchatantra verse does not refer to Shwetambar Jain monks. Instead, these "Shwet Bhikshus" were mendicants from non-Jain sects, identified by names such as Pandarabhikshu, Pandaranga, Pandaranga, and Pandaranga Parivrajaka. While Pali literature identifies "Pandaranga" as Brahmin heretics, ancient Jain texts like the Nishitha Churni describe them as Ajivikas. The article states that determining whether "Pandaranga" (Shwet Bhikshu) were Ajivikas or Brahmins requires further dedicated research.