JAINISM AND BUDDHISM
Regarding the relation
between Jainism and Buddhism, the opinion of early European scholars was
divided. While one group consisting of E. Thomas, Stevenson, Colebrook and
others thought that Jainism is older than Buddhism, yet the other group of
orientalists like H.H. Wilson, Lassen and others hold that Jainism was an
off-shoot of Buddhism because outwardly certain points were common to both
and their land of origin and early activities was the same. This question
whether Jainism was a precursor to Buddhism or not, was settled for good
in a scholarly manner by the researches of two great German orientalists,
namely, Jacobi and Buhler. It is now an established fact that Jainism is
not a branch of Buddhism but is an independent religion and that it was
flourishing when Lord Gautama Buddha founded his new religion.
There are many similarities
between Jainism and Buddhism. Both are Indian religions in every sense of
the term and both are representatives of Sramana culture in India;
while Hinduism is the representative of Brahman culture in India. As such
both Jainism and Buddhism:
-
do not regard Vedas of
the Hindus as authoritative and binding;
-
do not accept the
permanent power of God as the creator of the world;
-
do strongly oppose the
violent or animal sacrifices;
-
do assign prominent place
of sadhus and sadhvis, i.e., religious ascetic
organizations. Further, both Tirthankar Mahavira and Lord Gautama Buddha
hailed from Magadha, i.e., modern Bihar, were contemporaries and had
many common points in their lives and activities.
In spire of these
similarities, we do find that there are some basic differences between
Jainism and Buddhism as follows:
Nature of Religion
Buddhism belongs to the
category of 'Founded Religion' as it was founded by a specific person
viz.. Lord Gautama Buddha, at a particular period of time i.e.. in the
sixth century B.C. But this cannot be said about Jainism which is a
traditional religion continuously existing in India from remote Past.
Concept of Soul
Jainism is an atmavadi
religion in the sense that it is based on the existence of soul and
that it deals, in detail, with various aspects, conditions and progress of
the soul till it reaches its highest position after getting liberated from
the bondage of karmas. But Buddhism holds completely contrary
views. Buddhism is, therefore, termed as anatmavadi; religion i.e.,
a religion which does not give any importance to the soul. According to
Buddhism, soul is not a permanent thing and that it will wither away in
due course.
Principles of Ahimsa
Even though Buddhism and
Jainism are regarded as religions based on the fundamental principle of
ahimsa still there is a significant difference in the treatment and
application of the principle of ahimsa in actual practice by both
religions. Buddhism deals with the principle of ahimsa in a limited
way in the sense that it enjoins upon its followers not to commit himsa
themselves only. That is why a Buddhist can eat fish caught by others.
But Jainism not only considers the principle of ahimsa in all its
aspects, but also makes it obligatory on its followers to abstain from
committing himsa in nine possible ways. In other words, it is
expected of a devout Jaina that he should not commit himsa through
manas (i.e., mind), vachana (i.e., speech) and kaya
(i.e., body) and each through the manner of krta (i.e., personally
committed), karita (i.e., commissioned through others) and
anumodita (i.e., giving consent for commitment by others).
Practice of Penance
It is true that both
Jainism and Buddhism are considered as ascetic religions as they attach
prominence to the ascetic way of life and to the practice of penance. But
there is a great difference in the extent of practice of penance in both
religions. Jainism always lays utmost stress on the strict observance of
the practice of asceticism in all possible ways. In fact, Jaina asceticism
is considered as most difficult in the world and for its proper observance
in practice, elaborate rules and regulations have been laid down giving
rise to what is known as monastic jurisprudence. But Buddhism has shown
complete aversion to extreme asceticism and in its place, it has laid down
madhyam-marga i.e.. the 'Middle Path' lying between complete laxity
and extreme asceticity.
JAINISM AND ISLAM
In contrast to Jainism,
Islam is a religion of non-Indian origin and that too of a mono-theistic
type. But it is a fact that Islam flourished in India for many centuries
as a religion of the rulers of India. As such, both Jainism and Islam came
in close contact with each other for a long time and naturally influenced
each other. As a result we find that there was a great impact of Muslim
Architecture and Painting on the Jaina Architecture and Painting.
Similarly, the arts of the architecture and painting developed by the
Jainas had exerted their influence on the Muslims. This is why Muslims
found it very convenient and easy to convert the Jaina temples into
mosques. Many examples of such conversion are found in Rajasthan and
Gujarat. But the most prominent and lasting impact of Islam on the
Jainas was in the field of their practice of idol-worship. Considering the
strict opposition of the Muslims to idol-worship and their policy of
destruction of idols, some Jaina thinkers like Lonka Shah began to show
their inclination towards non-idolatry in Islam and ultimately it gave
rise to the establishment of non-idolatrous sub-sects of Sthanakvasis
among the Svetambara sect and of Taranpatha among the Digambara sect of
Jainism during the medieval period of Muslim domination in the central and
western regions of India.
