Devas and others revering Mahavira, the founder of Jainism (Abhishek).
Some believe that the history of Jainism is a concocted myth. Its real roots are Buddhist, a sect that to stay true to the tradition broke off and created its own historical figure. This was a view held by some of the first Westerners to undertake the translation of Jain texts who could not conceive that the uncanny similarities to Buddhism were simply coincidences. Instead, the history of the Jina had to be a retelling of the life of the historical Buddha with just a few minor details altered (less so than between New Testament gospels of another figure those translators were familiar with).
Buddhist figures are drawn with ideal proportions according to a fixed pattern, which gives images their pleasing unisex symmetry, spiritual gravitas, and some might say their monotony. It is difficult to distinguish the Buddha from the Bodhisattvas and other deities except for the stereotyped artistic details.
However tempting this interpretation is -- and the similarities are remarkable although perhaps not altogether coincidental but borrowed back and forth across sectarian lines -- Jainism is mentioned by the Buddha. As similar as the two traditions are, Jainism still advocates what Buddhism considers some fundamental doctrinal errors: belief in an eternal self (atman), continued existence after nirvana (moksha or "liberation" from the Wheel of Life and Death), and the efficacy of severe austerities in bringing about enlightenment. The Buddha, for example, crititicized Jains for their radical non-attachment (a label now frequently hurled at the more moderate Buddhist tradition or "Middle Way," which is only really "moderate" or in the "middle" when contrasted with Jain ascetics).
No, it's not the Buddha. This stone sculpture represents Mahavira, the founder of Jainism, a contemporary of Shakyamuni Buddha (Britannica).
Nevertheless, the two religions have astounding parallels (after all, both were contemporary protests against Brahmanism). It is instructive to understand Jainism to better understand Buddhism and why it is the way it is.
Diwali or the "Festival of Lights" is held for five consecutive days in the lunar-calendar month of Ashwayuja (usually October/November). It is one of the most popular and eagerly awaited festivals in India. Jains, Hindus, and Sikhs alike regard it as a celebration of life and use the occasion to strengthen family and social relationships. For Jains it is the beginning of the Jain year and one of the most important festivals. Jains celebrate Diwali because this is when Lord Mahavira achieved moksha.
The Solitary Path of the Jain Digambara
Hermitary.com
Characteristic of the world's organized religions is a formal distinction between laity and clergy, between householders and priests, monks and nuns. Most religions associate nature and reality with deities or divine beings or gods [devas and brahmas] whom humans propitiate through that priesthood, which has the exclusive functions of offering rites and prayers, and codifying and interpreting scriptures.
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Kal chakra: Jain symbolism (viraagsagar.com)
In Jainism (and Buddhism), however, the source of spiritual authority originates in an ascetic experience, the insight of which is then proposed or shared as an authoritative path that holds a higher priority than ritual or scripture. The priest or monk system that develops is based on the ascetic example of the founder. In Jainism, the founder is the Jina Mahavira (6th century BCE).
Unlike Buddhism, Jainism has a continuous social and community presence in India since antiquity. Jainism is as ancient as the Vedic religion of India's Aryan invaders, unabsorbed and filled with a pristine theology and cosmology far more exact than the fertile mythology of Hinduism. Hence the monastic tradition of Jainism reflects both the antiquity of Hinduism and the asceticism of Buddhism.
In Jainism (and Buddhism), however, the source of spiritual authority originates in an ascetic experience, the insight of which is then proposed or shared as an authoritative path that holds a higher priority than ritual or scripture. The priest or monk system that develops is based on the ascetic example of the founder. In Jainism, the founder is the Jina Mahavira (6th century BCE).
Unlike Buddhism, Jainism has a continuous social and community presence in India since antiquity. Jainism is as ancient as the Vedic religion of India's Aryan invaders, unabsorbed and filled with a pristine theology and cosmology far more exact than the fertile mythology of Hinduism. Hence the monastic tradition of Jainism reflects both the antiquity of Hinduism and the asceticism of Buddhism.
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Jain flag (viraagsagar.com)
The Jain monk is called a sadhu, which means mendicant or saint in Sanskrit, signifying ascetic renunciation of attachments or possessions. The monks of Jainism are of two traditions: Shvetambara and Digambara [similar to Buddhism's Mahayana and Hinayana schools, a popular vs. a strictly orthodox interpretation]. These two orders have minimal doctrinal differences and both uphold the same vows or acts of renunciation, namely, renunciation of killing, lying, grasping or taking, sexuality, and attachment or possession.
The obvious difference between the orders is to be found in the names. Shvetambara means "white-clad," and refers to the color of the plain cotton garment worn by members of this order, both male and female. Digambara means "sky-clad," and refers to the fact that the males of this order are without clothes. (The nuns of the Digambara order are clothed like the Shvetambara).
The Jain monk is called a sadhu, which means mendicant or saint in Sanskrit, signifying ascetic renunciation of attachments or possessions. The monks of Jainism are of two traditions: Shvetambara and Digambara [similar to Buddhism's Mahayana and Hinayana schools, a popular vs. a strictly orthodox interpretation]. These two orders have minimal doctrinal differences and both uphold the same vows or acts of renunciation, namely, renunciation of killing, lying, grasping or taking, sexuality, and attachment or possession.
The obvious difference between the orders is to be found in the names. Shvetambara means "white-clad," and refers to the color of the plain cotton garment worn by members of this order, both male and female. Digambara means "sky-clad," and refers to the fact that the males of this order are without clothes. (The nuns of the Digambara order are clothed like the Shvetambara).
Mahavira, nude (philosophyandfaith)
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How this difference came about no one knows, but the early centuries CE provide the earliest evidence in literature and archaeology. Other clues may be gathered from the example of Hindu sadhus, sects of which are naked.
Jain Shvetambara or "white-clad" nuns (campus.udayton.edu)
[Because of their radical non-possessiveness and non-attachment, they do not even own clothes. The Buddha referred to them not as Jains or "followers of the Jina" but instead as Niganthas, "without possessions." Their leader is today called Mahavira, "Great Hero," a name long applied to Shakyamuni Buddha. But the Buddha, who was rarely called "the Buddha" at the time, referred to the Jina as the Nigantha Nattaputta, or the "the non-possessor Natta's son."]
The story of Alexander the Great's encounter in India with "naked philosophers" may refer either to Hindus or Jains. Plutarch calls them Gymnosophists. Here is Arrian's version from his Campaigns of Alexander, circa 117 CE:
[Because of their radical non-possessiveness and non-attachment, they do not even own clothes. The Buddha referred to them not as Jains or "followers of the Jina" but instead as Niganthas, "without possessions." Their leader is today called Mahavira, "Great Hero," a name long applied to Shakyamuni Buddha. But the Buddha, who was rarely called "the Buddha" at the time, referred to the Jina as the Nigantha Nattaputta, or the "the non-possessor Natta's son."]
The story of Alexander the Great's encounter in India with "naked philosophers" may refer either to Hindus or Jains. Plutarch calls them Gymnosophists. Here is Arrian's version from his Campaigns of Alexander, circa 117 CE:
- In Taxila once, Alexander met some members of the Indian sect of wise men whose practice it is to go naked, and he so much admired their powers of endurance that the fancy took him to have one of them in his personal train. The oldest man among them, whose name was Dandamis (the others were his pupils), refused either to join Alexander himself or to permit any of his pupils to do so.
"If you, my lord," Dandamis is said to have replied, "are the son of God, why -- so am I. I want nothing from you, for what I have suffices. I perceive, moreover, that the men you lead get no good from their world-wide wanderings over land and sea, and that of their many journeyings there is no end. I desire nothing that you can give me; I fear no exclusion from any blessings which may perhaps be yours. India, with the fruits of her soil in due season, is enough for me while I live; and when I die, I shall be rid of my poor body --- my unseemly housemate."
These words convinced Alexander that Dandamis was, in a true sense, a free man; so he made no attempt to compel him.[1]
Of course, the words assigned to Dandamis approximate the thoughts of an ancient Greek Cynic like Diogenes, but the sentiment is not too badly placed.
Of course, the words assigned to Dandamis approximate the thoughts of an ancient Greek Cynic like Diogenes, but the sentiment is not too badly placed.
The usual historical explanation for the chief difference between Shvetambara and Digambara is one of geography, that the ascetics of northern India could not tolerate cold or were not as isolated from other people, while those of southern India were mostly forest recluses and wanderers. Author Kurt Titze elaborates:
Natural caves on the sides or tops of hills situated away from human habitation, served as temporary refuges and places of stay for them [i.e., the earliest Digambara]. Even the early artificial caves were simple and often contained polished stone beds for those who performed sallekhana [i.e., ritual fasting by the infirm to promote death]. From the third-fourth century AD the practice of living more or less permanently in out-of-the-way temples or establishments gradually began to gain ground with a large section of Jain ascetics, and it gave encouragement to the making of rock-hewn cave temples.[2]
Note here, then, the assumption that the Digambara preceded the Shvetambara as reclusive ascetics who found suitable dwelling in remote areas, implying that the Shvetambara later mingled among villagers because of their being clothed. The evidence for two separate orders falls anywhere from the third century BCE to the third century CE. More >>
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