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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]
In the Uttara-purāṇa, Mahavira's life is described in three parvans, or sections, (74–76) and 1,818 verses. [89] Vardhamacharitra is a Sanskrit kāvya poem, written by Asaga in 853 CE , which narrates the life of Mahavira. [90] [91] [92] The Kalpa Sūtra is a collection of biographies of tirthankaras, notably Parshvanatha and Mahavira.
[note 4] During the life of Buddha, Mahavira and the Buddha were leaders of their śramaṇa orders. Nigaṇṭha Nātaputta refers to Mahāvīra. [note 5] According to Pande, Jainas were the same as the Niganthas mentioned in the Buddhist texts, and they were a well established sect when Buddha began preaching.
The king posed the Buddha the question of whether or not it was possible that the life of a śramaṇa could bear fruit in the same way as the lives of craftsmen bear fruit, declaring that he had previously asked six teachers (Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Nigaṇṭha Nāṭaputta and Sañjaya ...
He was probably a contemporary of the Buddha and Mahavira. It has frequently been noted that the doctrines of the Lokayata school were considerably drawn from Ajita's teachings. Part of a series on
Most of these preserve "canonical" prose sutras, as well as some biographical material on the Buddha's life associated with the Vinaya. "The Schøyen Manuscripts", discovered in the Bamiyan caves, a collection which preserves Early Buddhist, Abhidharma and Mahayana texts in either Sanskrit or Gandhari.
Ājīvika philosophy is cited in ancient texts of Buddhism and Jainism to Makkhali Gosala, a contemporary of the Buddha and Mahavira. [27] In Sandaka Sutta the Ājīvikas are said to recognize three emancipators: Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla. Exact origins of Ājīvika is unknown, but generally accepted to be the 5th ...
The status of life as a human, at first is seen as very important. In the hierarchy of Buddhist cosmology it is low but not entirely at the bottom. It is not intrinsically marked by extremes of happiness or suffering, but all the states of consciousness in the universe, from hellish suffering to divine joy to serene tranquility can be experienced within the human world.