Question:-
Describe in detail the rise and teaching of Buddhism and Jainism.
Answers
Answer:
Buddhism is centered upon the life and teachings of Gautama Buddha, whereas Jainism is centered on the life and teachings of Mahavira. Buddhism is a polytheistic religion and its main goal is to gain enlightenment. Jainism is also a polytheistic religion and its goals are based on non-violence and liberation the soul.
Answer:
Buddhism and Jainism are two ancient Indian religions that developed in Magadha (Bihar) and continue to thrive in the modern age. This comparative study of Mahavira and Gautama Buddha are generally accepted as contemporaries.[1][2] Jainism and Buddhism share many features, terminology and ethical principles, but emphasize them differently.[2] Both are śramaṇa ascetic traditions that believe it is possible to attain liberation from the cycle of rebirths and deaths (samsara) through spiritual and ethical disciplines.[3] They differ in some core doctrines such as those on asceticism, Middle Way versus Anekantavada, and self versus no-self (jiva, atta, anatta).[2][4]
Contents
1 History
2 Jainism in Buddhist Texts
2.1 Pāli Canon
2.2 Divyavadana
3 Buddhist Texts in Jain Libraries
4 Shared terminology
5 Similarities
6 Differences
7 See also
8 References
8.1 Citations
8.2 Sources
History
Jainism is an ancient religion and eternal with 24 Tirthankaras. Of the 24, the last two Mahavira – are generally accepted as historical persons, with the 23rd Tirthankara pre-dating the Buddha and the Mahavira by probably some 250 years.[5] Buddhists believe Gautama Buddha, the historical buddha, rediscovered the long forgotten dharma around the 5th century BCE, and began to teach it again. In Buddhism there were previous buddhas, too, 27 in total as described in the Buddhavamsa, the 14th book of the Khuddaka Nikāya.[6][7][8][9] Buddhists also believe that Gautama Buddha had many previous rebirths as described in the Jataka Tales.[10]
Buddhist scriptures record that during Prince Siddhartha's ascetic life (before attaining enlightenment) he undertook many fasts, penances and austerities, the descriptions of which are elsewhere found only in the Jain tradition[citation needed]. In the Majjhima Nikaya, the Buddha shares his experience:[11]
Thus far, Sāriputta, did I go in my penance? I went without clothes. I licked my food from my hands. I took no food that was brought or meant especially for me. I accepted no invitation to a meal.
The Jain text of Kalpasutra confirms Mahavira's asceticism, whose life is a source of guidance on many of the ascetic practices in Jainism.[12] Such asceticism has been a hallmark of mendicant life in Jainism.[13] The Buddha tried it, but abandoned what he called the "extreme ascetic methods", teaching the Middle Way instead.[14]
Jain Ayagapatta, Kushana, Mathura
Buddha, Kushana, Mathura
Sahastrakoot (1008) Jinalaya, Bhadrakali in Itury
Multiple depictions of Buddha on a wall at Ajanta Caves
Jainism in Buddhist Texts
Pāli Canon
The Pāli Canon does not record that Mahavira and Gautama Buddha ever met, though instances of Mahavira's disciples questioning Gautama Buddha are to be found in various sutras. For instance, in the Majjhima Nikāya (MN 56), Upāli —one of Gautama Buddha's foremost disciples— is said to have been a disciple of the Mahavira who became a disciple of the Buddha after losing a debate with him.[15] The Buddhists have always maintained that by the time the Buddha and Mahavira were alive, Jainism was already an entrenched faith and culture in the region. According to the Pāli Canon, Gautama was aware of Mahavira's existence as well as the communities of Jain monastics
Buddhist texts refer to the Mahavira as Nigaṇṭha Jñātaputta.[16] Nigaṇṭha means "without knot, tie, or string" and Jñātaputta (son of Natas), referred to his clan of origin Jñāta or Naya (Prakrit).[17]
The five vows (non-violence, truth, non-attachment, non-thieving, celibacy/chastity) propounded by the 23rd Jain Tirthankara, Pārśva (877-777 BCE),[16] may have been the template for the Five Precepts of Buddhism. Additionally, the Buddhist Aṅguttaranikāya scripture quotes the independent philosopher Purana Kassapa, a sixth-century BCE founder of a now-extinct order, as listing the "Nirgranthas" as one of the six major classifications of humanity.
Buddhist writings reflect that Jains had followers by the time the Buddha lived. Suggesting close correlations between the teachings of the Jains and the Buddha, the Majjhima Nikaya relates dialogues between the Buddha and several members of the "Nirgrantha community".[citation needed]
Indian Buddhist tradition categorized all non-Buddhist schools of thought as pāsaṇḍa "heresy" (pasanda means to throw a noose or pasha—stemming from the doctrine that schools labelled as Pasanda foster views perceived as wrong because they are seen as having a tendency towards binding and ensnaring rather than freeing the mind). The difference between the schools of thought are outlined.