5 Answers
Sriraman Nagarajan, studied at Sri Venkateswara College of Engineering
An interesting question to ponder with for comparing two Sramana traditions. Both Jainism and Buddhism do have some similarities but also differ in some of the basic principles.
- As per my observation, both are the branches of Sanatana Dharma and as such they are more of a way of life but later becomes religions with usual Dogmas, rituals et al
2. Jainism is much older and originated by 1st Thirthankara Rishabha in this cycle of evolution and he is very ancient and even the last and 24th thirthankara of this cycle Mahavira (599B.C.E) is atleast 36 years older than Gautama Buddha (563 B.C.E), the founder of Buddhism.
3. Although both are considered Nasthik religions, they are not strictly atheist religions for Buddhism is more agnonist rather than an atheist and even though Jainism do not beleive in creator god, it has its own definition of God. It considers all liberated souls as God.
Jainism believes in the existence of soul; it believes in the theory of karma; it believes in re-incarnation; it believes in moksha.
4. And the major difference lies in the goals to be attained.
For Buddhist, it is to attain enlightenment and be released from the cycle of rebirth and death, thus attaining Nirvana or Sunyata.
For Jains, Goal is to unshackle the soul from bondages of karma which results in misery due to many rebirths and deaths and be released from cycle of rebirths . Once soul is freed from these bondages, it achieves Nirvana and becomes perfect soul free from all attachments, in an eternal blissful state.
Sunyata of Buddhism is not emptiness as the word literally means but the denail of identity of individual soul.The Heart Sutra says, “all phenomena in their own-being are empty.” It doesn’t say “all phenomena are empty.” This distinction is vital. “Own-being” means separate independent existence. The passage means that nothing we see or hear (or are) stands alone; everything is a tentative expression of one seamless, ever-changing landscape. So though no individual person or thing has any permanent, fixed identity, everything taken together is what Thich Nhat Hanh calls “interbeing.” This term embraces the positive aspect of emptiness as it is lived and acted by a person of wisdom — with its sense of connection, compassion and love.
Jainism, on the other hand emphasize this identity of individual soul being maintained in the eternal blissful state.
5. Now coming to the question, Jainism can be considered as vegan Buddhism only if the diet part is considered for the Jain objections to the eating of meat, fish and eggs are based on the principle of non-violence (ahimsa, figuratively "non-injuring"). Every act by which a person directly or indirectly supports killing or injury is seen as act of violence (himsa), which creates harmful reaction karma. The aim of ahimsa is to prevent the accumulation of such karma. So their approach is particularly rigorous and comprehensive. Their scrupulous and thorough way of applying nonviolence to everyday activities, and especially to food, shapes their entire lives and is the most significant hallmark of Jain identity.
A side effect of this strict discipline is the exercise of asceticism, which is strongly encouraged in Jainism for lay people as well as for monks and nuns.
Out of the five types of living beings, a householder is forbidden to kill, or destroy, intentionally, all except the lowest (the one sensed, such as vegetables, herbs, cereals, etc., which are endowed with only the sense of touch)
When there is no doubt that Jainism is the strongest proponents of non-violence and vegetarianism, there is some ambiguity among common people on the vegetarianism principles as taught by Buddha requires some explanation.
In Pali, the first precept is Panatipata veramani sikkhapadam samadiyami; "I undertake the training rule to abstain from taking life." According to Theravadin teacher Bikku Bodhi, the word pana refers to breathing, or any living being that has breath and consciousness. This includes people and all animal life, including insects, but not include plant life. The word atipata means "striking down." This refers to killing or destroying, but it can also mean injuring or torturing.
Theravada Buddhists say that a violation of the first precepts involves five factors. First, there is a living being. Second, there is the perception that the being is a living being. Third, there is the volition thought of killing. Fourth, the killing is carried out. Fifth, the being dies.
It is important to understand that the violation of the precept arises in the mind, with the recognition of a living being and the willful thought of killing that being.
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