Buddhism and Jainism are two branches of the sramana tradition that still exist today. Mahavira and Gautama Buddha were contemporaries, and according to the Pāli Canon, Gautama was aware of Mahavira's existence as well as the communities ofJain monastics. Jainism and Buddhism share many features, including much of the same terminology.
Jainism has historically been largely confined to India, whereas Buddhism originated in India but subsequently flourished in other Asian countries.
History[edit]
Buddhism separates itself from the Jain tradition by teaching an alternative to "extreme asceticism". Buddhist scriptures record that during Prince Siddhartha's ascetic life (before the great enlightenment) he undertook many fasts, penances and austerities, the descriptions of which are elsewhere found only in the Jain tradition (for example, the penance by five fires, plucking of hair, and the consumption of food using only one's cupped hands). Ultimately, the Buddha abandoned reliance upon these methods on his discovery of a middle way. In Jainism, there exists a non-extreme pathway for śrāvakas (lay practitioners) with minor vows. Some Buddhist teachings, principles, and terms used in Buddhism are identical to those of Jainism, but they may hold different or variant meanings for each.
Although both Buddhists and Jain had orders of nuns, Buddhist Pali texts record the Buddha saying that a woman has the ability to obtain nirvana in the dharma and Vinaya. Jain traditions differ on the issue of enlightenment for women, with the Digambarasstating that women are capable of spiritual progress but must be reborn as a man in order to attain final spiritual liberation and the Śvētāmbaras maintaining that liberation is attainable by both men and women.[1]
The Jain community is composed of four sections: sadhus[citation needed] and sadhvīs (also referred to as śrāmaṇas and śrāmaṇīs) and laymen and laywomen (śrāvakas and śrāvakīs or grhasthins "householders") who have not abandoned worldly affairs.
Buddhism has a similar organization: the community consists of renunciate bhikkhus and bhikkhunis and male and female laypersons, or śrāvakas and śrāvakīs, who take limited vows.
Whether or not it was an influence of Jain culture and philosophy in ancient Bihar that gave rise to Buddhism is unclear, but there are some striking similarities between the two traditions and Buddhism may have adopted many of its ideas and traditions from preexisting ones held by the Jains, including calendrical systems. "In fact, it is even possible that among the surviving calendars today, the Buddha Nirvana calendar (with a zero point in 544 BC) may actually be significantly older than the Kaliyuga calendar. And so, quite possibly, is the Mahavira Nirvana calendar of the Jains (with a zero point in 527 BC)."[2]
The ancient texts Ashokavadana and the Divyavadana mention that the Buddhist king Ashoka ordered killings of several nirgranthas or Jain monks after being informed that two nirgranthas had drawn pictures depicting the Buddha bowing at the feet of Mahavira.[4][5]
Leadership of the sangha[edit]
Mahavira and Gautama Buddha were contemporaries. The Pali Canon does not record that the two teachers ever met, though instances of Mahavira's disciples questioning Gautama Buddha are to be found in various suttas. 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. Buddhist scriptures record philosophical dialogues between the wandering seeker Siddhartha Gautama (who was to become the Buddha) and Udaka Ramaputta and the first of several teachers that he studied with before his enlightenment. Buddhist scriptures attest that some of the first Buddhists were Jains ("nirgranthas") who "converted", but were encouraged by the Buddha to maintain their Jain identity and practises such as giving alms to Jain monks and nuns.
Buddhists recorded that Mahāvīra preached the "fourfold restraint" of the Nirgrantha tradition—a clear reference to the teachings of Mahāvīra's predecessor Pārśva (877-777 BCE), traditionally the 23rd Tirthankara of Jainism—who propounded the four vows of ahimsa, satya (truth), aparigraha (non-possessiveness), and asteya (non-stealing), which 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. The Pali texts mention the Buddha referring to the liberation of Mahavira (referred to as Niggantha Nataputta) at Pava.[citation needed]
Jain vegetarianism is required for both monastics and laity. In Buddhism, monks in China, Japan, Korea and Vietnam are vegetarian; however, strict vegetarianism is not required. By monastic tradition, a monk should eat whatever is placed in his bowl when receiving food. The exceptions not to eat given meat were if the monk knew an animal was killed especially for him or he heard the animal being killed.
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", sometimes resulting in the latter's acceptance of the Buddha as a teacher.
In many instances, both philosophies continue to share similar Prakrit terminology for important themes even though meaning may differ a bit, for example the term nirvana where its meaning is same in both the traditions but the state of nirvana described is somewhat different. The teachings may differ significantly in the interpretation. This method of teaching adopted by the Buddha points to the pragmatic aspect of his style of teaching wherein the Buddha uses words and terms that are familiar to the audience instead of introducing new and complex technical jargon. In this way, Buddhism sought to appeal to a broad audience.
The last Tirthankara, Mahavira (599 - 527 BC), whose philosophy, sometimes described as dynamism or vitalism, was a blend of the earlier Jain teacher Pārśva's (877-777 BC) order and the reforms instituted by Mahavira himself. Debates between Buddhists and Jains are recorded in Jain texts, and dialogues between Jains and the Buddha are included in Buddhist texts.
Indian Buddhist tradition categorized all non-Buddhist schools of thought as "Pasanda" (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 in the Samaññaphala Sutta[6] of the Digha Nikaya.
Conflict[edit]
The Nilakesi is a text of Jains which was written to counter the Buddhist doctrines.[7] In the Mahayana Mahaparinirvana Sutra the Jains did not want a king to convert into Buddhism, lest they might lose the royal support.[8] Several times in scriptures such as the Piûakas,[9]Jains are mentioned as rivals of Buddha and his disciples. There was even an argument between The Buddha and Jains wherein The Buddha defeats them in debate and rebukes them."[10]
Utheesi-Thevar of Thondai, who composed the Tiru Kalambakam had a crusade against Buddhism.[11]
Sramana (Sanskrit: श्रमण Śramaṇa; Pali: समण samaṇa) was a non-Vedic Indian religious movement parallel to but separate from the historical Vedic religion. The Śramaṇa tradition gave rise to Yoga,[1] Jainism, Buddhism,[2] and some nāstika schools of Hinduism such as Cārvāka and Ājīvika, and also popular concepts in all major Indian religions such as saṃsāra (the cycle of birth and death) and moksha (liberation from that cycle).[3][note 1]
Contents
[hide]Etymology and origin[edit]
The Pāli samaṇa and the Sanskrit Śramaṇa refer to renunciate ascetic traditions from the middle of the 1st millennium BCE.[4] They were individual, experiential and free-form traditions, independent of society; and in religious competition with Brahmin priests, who as opposed to Śramaṇas, stressed mastery of texts and performing rituals.[4]
The Pāli samaṇa and the Sanskrit Śramaṇa are postulated to be derived from the verbal root śram, meaning "to exert effort, labor or to perform austerity". "Śramaṇa" thus means "one who strives" or "laborer" in Sanskrit and Pali.[5] The term was applied to those who wholeheartedly practiced toward enlightenment, and was used for monks.[5] The Śramaṇa traditions are best captured in the term parivrajaka, meaning a homeless wanderer.[6] The history of wandering monks in ancient India is partly untraceable. The term 'parivrajaka' was perhaps applicable to all the peripatetic monks of India.[7]
Indian grammarians use the terms 'Sharamana' and 'Brahmin' to illustrate bitter opponents whose differences came from varying religious models.[4] Part of the Śramaṇa tradition remained outside the Hindu fold by rejecting the authority of the Vedas; with the Jains, Buddhists, Ajivikas, and other religious groups developing as a result of this rejection.[4] Part of the Śramaṇa tradition was absorbed into Hindu dharma literature with a place for a renunciate sanyasi in it, in the four stages (ashramas) of life.[4]
One of the earliest uses of the word is in the Hindu text Taittiriya Aranyaka (2-7-1) with the meaning of 'performer of austerities'.[citation needed] Buddhist commentaries associate the word's etymology with the quieting (samita) of evil (pāpa) as in the following phrase from the Dhammapada, verse 265: samitattā pāpānaŋ ʻsamaṇoʼ ti pavuccati ("someone who has pacified evil is called samaṇa").[note 2]
Movement[edit]
Several śramaṇa movements are known to have existed in India, even before the 6th century BCE, and these influenced both the Astika and the Nastika traditions of Indian philosophy.
The Sramana movement grew into prominence during the times of Mahavira and Buddha when Vedic ritualism had become the dominant tradition in certain parts of India. Śramaṇas adopted a path alternate to the Vedic rituals to achieve liberation, while renouncinghousehold life. They typically engage in three types of activities: austerities, meditation, and associated theories (or views). As spiritual authorities, śramaṇa were at variance with traditional Brahmin authority. Some scholars opine the term Shramana appears in texts of the Brahmanas as a religious order other than the Vedic (i.e., Astika) traditions.[8]
Mahāvīra, the 24th Jina, and Gautama Buddha were leaders of their śramaṇa orders. According to Jain literature and the Buddhist Pali Canon, there were also some other śramaṇa leaders at that time.[9][note 3] Thus, in the Mahāparinibbāna Sutta (DN 16), a śramaṇa named Subhadda mentions:
Nigaṇṭha Nātaputta (Pāli; Skt.: Nirgrantha Jñātaputra) refers to Mahāvīra.[note 4] In regard to the above other teachers identified in the Pali Canon, Jain literature mentions Pūraṇa Kassapa, Makkhali Gosāla and Sañjaya Belaṭṭhaputta.[11][note 5]
Some Brahmins joined the Sramana movement, such as Cānakya and Śāriputra.[12] Similarly, a group of eleven Brahmins accepted Jainism of Mahavira, and become his chief disciples or Ganadharas.[13][note 6]
The śramaṇa idea of wandering began to change early in Buddhism. The bhikṣu started living in monasteries (Pali, Skt. vihāra), at first during the rainy seasons, but eventually permanently. In medieval Jainism also, the tradition of wandering waned, but it was revived in the 19th century. Similar changes have regularly occurred in Buddhism.
Jainism[edit]
The Shramana tradition of the Jaina religion is considered the oldest of the non-Aryan group, as an independent pre-Buddhist religion (Bhaskar, 1972), and is suggested to have existed before the Brahmin traditions.[14]
Some scholars opine Sramanas of Jaina tradition were widespread in the Indus Valley, with the relics of Indus Valley civilization representing Jaina culture, like the standing nude male figures (Jaina Kayotsarga), idols in Padmasana and images with serpent-heads, and the Bull symbol of Vrshabadeva.[8][15][16][17] However, other scholars opine the Sramana cultures arose and flourished in the Gangetic areas, rather than the Indus Valley.[18]
In later periods, the Jains migrated towards the West and South of India and established themselves as prosperous communities in the Chalukya and Rashtrakuta courts. The Digambaras in the South could not preach against social ranks at the cost of their survival. It was suicidal for them to follow the brahmanical law-books. Therefore in the 8th century CE, Jinasena produced Jain law books in the guise of Puranas glorifying Jain Thirthankaras and declaring Varnas were not of Brahmanical origin but was promulgated by the first of the twenty-four Tirthankaras, Vrsabha, at the beginning of the present kalpa. Vrashabha prescribed Jain rites for birth, marriage, death and instituted a class of Jain-brahmans.[19][20]
Buddhism[edit]
It was as a Shramana that the Buddha left his father's palace and practised austerities.[21] Gautama Buddha regarded extreme austerities and self-mortification as useless or unnecessary in attaining enlightenment, recommending instead a "middle way" between the extremes of hedonism and self-mortification. Devadatta, a cousin of Gautama, caused a split in the Buddhist saṅgha by demanding more rigorous practices. Followers of Mahāvīra continued to practice fasting and other austerities.
The Brahmajāla Sutta mentions many śramaṇas with whom Buddha disagreed.[22]
Randall Collins opined that Buddhism was more a reform movement within the educated religious classes, composed mostly of Brahmins, than a rival movement from outside these classes, with the largest number of monks in the early movement derived from Brahmin origin, and virtually all the monks were recruited from the two upper classes of society[23][note 7]
From rock edicts, it is found that both Brahmans as well as Shramana Buddhist ascetics enjoyed equal sanctity.[24]
Ajaivika[edit]
Ājīvika means "a place where solution exists" in Tamil language, literally means "living" in Sanskrit) was a system of ancient Indian philosophy and an ascetic movement of the Mahajanapada period in the Indian subcontinent. Ājīvika was primarily a heterodox Indian(Nāstika) system. The Ājīvikas may simply have been a more loosely-organized group of wandering ascetics (shramanas or sannyasins). One of their prominent leaders was Makkhali Gosala.
Ājīvika is thought to be contemporaneous to other early Indian nāstika philosophical schools of thought, such as Cārvāka, Jainism and Buddhism. While the early nāstika systems such as Cārvāka and Ājīvika gradually became extinct or evolved into others, the Jain and Buddhist traditions spun off into what may be described today as separate religions, distinct from Hinduism (which is now restrictively meant to encompass only the six orthodox Āstika philosophical systems).
Ājīvika reached the height of its popularity during the rule of the Mauryan emperor Bindusara around the 4th century BC. Several rock-cut caves belonging to this sect, built during the times of the Mauryan emperor Ashoka (r. 273 BC to 232 BC) have been found atBarabar Caves, Jehanabad district, Bihar.[25]
Philosophy[edit]
Though Śramaṇa traditions are associated with ascetism, some Śramaṇa traditions were, in fact, peculiar as materialists, in the sense they preached a worldly existence and carried denunciation of brahmanical orthodoxy to the extreme.[21][26] The Shramana traditions included a range of beliefs, such as the Cārvākas, who on one end of the spectrum lived a luxurious life, to the Jainas, who on the other hand, developed a theory of extreme self-mortification. Some Śramaṇas were openly critical of the sacrificial traditions of the Brahmins and the concepts of Karma, claiming them to be simply a swindle --[27]
The Cārvāka Lokayatas asserted a purely naturalist position, claiming the world consists of merely working out the elements.[26]
Yet another conflict can be found in the works of Dharmakirti, the eminent 7th-century CE Buddhist logician from Nalanda:[19]
While authority of vedas, belief in a creator, path of ritualism and social system of heredity ranks, made up the cornerstones of brahminal schools, the path of asceticism was the main characteristic of all the heterodox schools collectively called the Shramanas.[19]
It was in Śramaṇa traditions that concepts of Karma and Samsara became central themes of debate.,[26] and it has been suggested that this may have been introduced into the mainstream by Kshatriyas.[28] In Jainism, Karma is based on materialist element philosophy, where Karma is the fruit of one's action conceived as material particles which stick to a soul and keep it away from natural omniscience.[26] The Buddha conceived Karma as a chain of causality leading to attachment of the material world and hence to rebirth.[26] The Ajivikas of Makkhali Ghosa were a third successful movement during this time. They were fatalists and elevated Karma as inescapable fate, where a person's life goes through a chain of consequences and rebirths until it reaches its end.[26] Some famous philosophers of that time, such as Pakkudha Kaccayana and Purana Kashyapa, denied the existence of Karma. It was indeed the creative Śramaṇa generations of the 500 to 400 BCE, in whom Karma doctrine became the centre of attention, who set far-reaching consequences for lifestyle and thought among Indians.[26]
Śramaṇas held a view of samsara as full of suffering (or dukkha). They practiced Ahimsa and rigorous ascetism. They believed in Karma and Moksa and viewed rebirth as undesirable.[29]
Vedics, on the contrary believe in the efficacy of rituals and sacrifices, performed by a privileged group of people, who could improve their life by pleasing certain Gods. The Sramanic ideal of mendicancy and renunciation, that the worldly life is full of suffering and that emancipation requires abandoning desires and withdrawal into a solitary contemplative life, is in stark contrast with the Brahminical ideal of an active and ritually punctuated life. Traditional Vedic belief holds that a man is born with an obligation to study the Vedas, to procreate and rear male offspring and to perform sacrifices. Only in later life may he meditate on the mysteries of life. The idea of devoting one's whole life to mendicancy seems to disparage the whole process of Vedic social life and obligations.[30] Because the Sramanas rejected the Vedas, the Vedics labelled their philosophy as "nastika darsana" (heterodox philosophy).
Beliefs and concepts of Śramaṇa philosophies:[citation needed]-
- Denial of creator and omnipotent Gods
- Rejection of the Vedas as revealed texts
- Affirmation of Karma and rebirth, Samsara and transmigration of Soul.
- Affirmation of the attainment of moksa through Ahimsa, renunciation and austerities
- Denial of the efficacy of sacrifices and rituals for purification.
- Rejection of the caste system
Ultimately, the sramana philosophical concepts like ahimsa, karma, re-incarnation, renunciation, samsara and moksa were accepted and incorporated by the Brahmins in their beliefs and practices, e.g. by abandoning the sacrifice of animals.[31][note 8] According to Gavin Flood, concepts like karmas and reincarnation entered mainstream brahaminical thought from the sramana or the renounciant traditions.[32] According to D. R. Bhandarkar, the Ahimsa dharma of the sramanas made an impression on the followers of Brahamanism and their law books and practices.[33]
Jain philosophy[edit]
Main article: Jain philosophy
Jainism derives its philosophy from the teachings and lives of the twenty-four Tirthankaras, of whom Mahavira was the last. Acharyas Umasvati (Umasvami), Kundakunda, Haribhadra, Yaśovijaya Gaṇi and others further developed and reorganized Jain philosophy in its present form. The distinguishing features of Jain philosophy are its belief in the independent existence of soul and matter, predominance of karma, the denial of a creative and omnipotent God, belief in an eternal and uncreated universe, a strong emphasis on non-violence, an accent on relativity and multiple facets of truth, and morality and ethics based on liberation of the soul. The Jain philosophy of Anekantavada and Syādvāda, which posits that the truth or reality is perceived differently from different points of view, and that no single point of view is the complete truth, have made very important contributions to ancient Indian philosophy, especially in the areas of skepticism and relativity.[34]
Usage in Jain texts[edit]
Jain monastics are known as Śramaṇas, while lay practitioners are called shravakas. The religion or code of conduct of the monks is known as Śramaṇa Dharma. Jain canons like Ācāranga Sūtra[35] and other later texts contain many references to Sramanas.
Ācāranga Sūtra[edit]
One verse of the Ācāranga Sūtra defines a good Śramaṇa:
The chapter on renunciation contains a Śramaṇa vow of non-possession:
Ācāranga Sūtra gives three names of Mahavira, the twenty fourth Tirthankara, one of which was Śramaṇa:
Sūtrakrtanga[edit]
Another Jain canon, Sūtrakrtanga[39] describes the Śramaṇa as an ascetic who has taken Mahavrata, the five great vows:
The Sūtrakrtanga records that a prince Ardraka (who became disciple to Mahavira), arguing with other heretical teachers, told Makkhali Gosala the qualities of Sramanas:
Buddhist philosophy[edit]
| The Views of Six Samana in the Pali Canon (based on the Sāmaññaphala Sutta1) | |
| Question: "Is it possible to point out the fruit of the contemplative life, visible in the here and now?"1 | |
| samaṇa | view (diṭṭhi) |
| Pūraṇa Kassapa | Amoralism: denies any reward or punishment for either good or bad deeds. |
| Makkhali Gosāla | Fatalism: we are powerless; suffering is pre-destined. |
| Ajita Kesakambalī | Materialism: with death, all is annihilated. |
| Pakudha Kaccāyana | Eternalism: Matter, pleasure, pain and the soul are eternal and do not interact. |
| Nigaṇṭha Nātaputta | Restraint: be endowed with, cleansed by and suffused with the avoidance of all evil.2 |
| Sañjaya Belaṭṭhaputta | Agnosticism: "I don't think so. I don't think in that way or otherwise. I don't think not or not not."
Suspension of judgement.
|
| Notes: | 1. DN 2 (Thanissaro, 1997; Walshe, 1995, pp. 91-109). 2. DN-a (Ñāṇamoli & Bodhi, 1995, pp. 1258-59, n. 585). |
Main article: Buddhist philosophy
Buddhist philosophy is a system of doctrines based on the teachings of Siddhartha Gautama, (480-400 BCE), the son of a chieftain of the Sakya tribe, later known as the Buddha. The Buddha found a Middle Way that ameliorated the extreme asceticism found in the Sramana religions.[42] Buddhism is a non-theistic philosophy, which is especially concerned with dependent origination and sunyata.
Influences on Indian culture[edit]
Sramana gave rise to several elements which were subsequently adopted by several Indian religions.[3] According to some scholars, the concept of the cycle of birth and death, the concept of samsara, the concept of liberation[3] are ultimately from Sramana. Indian philosophy is a confluence of Śramaṇic (self-reliant) traditions, Bhakti traditions with worship of deities and Vedic ritualistic nature worship. These co-exist and influence each other.[43]
Brahmanism[edit]
There are only two references to the word Sramana in vedic literature.[19] One is in Brihadaranyaka Upanishad where it is placed next to the term 'tapasa', indicating that the Śramaṇa like the tapasa was a class of mendicants.[19] It has been argued renunciation was not uncommon to the Vedic society, with Yatis, Munis, and Śramaṇas mentioned as being among the earliest renouncers.[44] In the pastoral cultures of Vedic people, the renouncer Munis and Yatis were looked down upon.[45] The renouncers meditated upon death, link between births and death conditioned by attachment to desire. These themes surface in vedic literature for the first time in the Upanishads. After passing through henotheism and pantheism, the anthropomorphism of Vedas entered the period of monism in the Upanishadic period.[19]
It is in the Upanishadic period that theories identifiable with Śramaṇas come in direct contact with brahmanical ideals.[19] According to Ananda Guruge, a renowned Buddhist leader, the Sramana movement impacted Vedic education through the Upanishads, with debate and discussion replacing parrot-like repetition of the Vedas.[18] Many Upanishads compile contradictory positions where the favorite style of debate is to pose questions until the other cannot answer.[26] The infinite regress notwithstanding, upanishadic arguments do not involve finding logical contradictions in opposing doctrines.[26] The heterogenous nature of Upanishads shows infusions of both social and philosophical elements, pointing to evolution of new doctrines from non-brahmanical sources.[19] While the Upanishadic doctrines of Brahman and Atman can be traced back to the Vedas and Brahmanas, the doctrines of Transmigration (as punarjanma), Karma (as action), and Emancipation (as moksha) do not follow with consistency from vedic traditions, and are fundamental to the Śramaṇa religions.[19]
Hinduism[edit]
Modern Hinduism can be regarded as a combination of Vedic and Śramaṇa traditions as it is substantially influenced by both traditions.
Among the Astika schools of Hinduism, Vedanta, Samkhya, and Yoga are early and very important philosophies that have influenced and been influenced by the Sramana philosophy, with their origins in the Indus Valley period of about 3000-2000 BCE. As Geoffrey Samuel notes,
Yoga follows the Samkhya philosophy of liberating oneself from the grip of Prakriti (nature) through individual effort. Elaborate processes are outlined in Yoga to achieve individual liberation through breathing techniques (Pranayama), physical postures (Asanas) and meditations (Dhyana). Patanjali's Yoga sutra is one product (school) of this philosophy. Other Yogic schools and the Tantra traditions are also important derivatives and branches of the Sramana practices.
The Hindu ashrama system of life was an attempt to institutionalize Śramaṇa ideals within the Brahmanical social structure.[46]
In Western literature[edit]
Various references to "śramaṇas", with the name more or less distorted, have been handed down in Western literature about India.
Nicolaus of Damascus (c. 10 CE)[edit]
Nicolaus of Damascus wrote an account of an embassy sent by an Indian king "named Pandion (Pandyan kingdom?) or, according to others, Porus" to Caesar Augustus around 13 CE. He met with the embassy at Antioch. The embassy was bearing a diplomatic letter in Greek, and one of its members was a "Sarmano" (Σαρμανο) who burnt himself alive in Athens to demonstrate his faith. The event made a sensation and was quoted by Strabo[note 9] and Dio Cassius.[48] A tomb was made to the "Sarmano", still visible in the time ofPlutarch, which bore the mention "ΖΑΡΜΑΝΟΧΗΓΑΣ ΙΝΔΟΣ ΑΠΟ ΒΑΡΓΟΣΗΣ" (Zarmanochēgas indos apo Bargosēs – The sramana master from Barygaza in India).
Clement of Alexandria (150-211)[edit]
Clement of Alexandria makes several mentions of the Sramanas, both in the context of the Bactrians and the Indians:
To Clement of Alexandria, "Bactrians" apparently means "Oriental Greek", as in a passage of the Stromata:
Porphyry (233-305)[edit]
Porphyry extensively describes the habits of the Sramanas (whom he calls Samanaeans) in his "On Abstinence from Animal Food" Book IV [1]. He says his information was obtained from "the Babylonian Bardesanes, who lived in the times of our fathers, and was familiar with those Indians who, together with Damadamis, were sent to Caesar"
On entering the order:
On life and death:
In contemporary Western culture[edit]
German novelist Hermann Hesse, long interested in Eastern, especially Indian, spirituality, wrote Siddhartha, in which the main character becomes a Samana upon leaving his home (where he was a Brahmin).