Buddhist and Jaina Concepts of Man and Society as Revealed in Their Religious Literature
Summary
This comparative study examines how Buddhist and Jain religious texts portray the nature of the individual and the organisation of society. Both traditions arose as sramana movements that challenged Vedic authority, rejected the sacrificial ritualism of the Brahmanas and emphasised personal effort in the quest for liberation. In their view, human beings are moral agents bound by karma whose actions have consequences across lifetimes. While Buddhists deny the existence of a permanent self and describe the individual as a composite of impermanent aggregates, Jains affirm the reality of a jiva that can expand and contract and is inherently endowed with knowledge. In social ethics, both reject the idea that birth determines spiritual worth; early Buddhist discourses criticise the caste system and argue that ethical conduct rather than lineage makes one a noble person, and Jain texts similarly describe the fourfold caste structure but insist that spiritual progress is open to all who follow right faith, knowledge and conduct. The article analyses passages from the Pali canon, Jain agamas and narrative literature that depict kings, ascetics and householders and discusses their respective attitudes toward wealth, power and social duty. It highlights shared values such as non‑violence, compassion toward all beings, self‑control and generosity, while also noting doctrinal differences: Buddhists emphasise dependent origination and the interdependent web of life, whereas Jains stress the soul’s entanglement with karmic matter and the possibility of absolute knowledge. The authors explore how monastic communities regulated daily life, promoted equality among members and interacted with lay followers, and they examine stories illustrating social critique, such as the conversion of high‑caste youths and the compassion shown to outcasts. By situating the concepts of man and society within the broader cosmological and soteriological frameworks of the two religions, the study reveals the ways in which ethical ideals shaped critiques of social hierarchy and inspired alternative visions of community.
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Conclusion
By juxtaposing Buddhist and Jain notions of personhood and social order, the article highlights both common ethical ground and significant doctrinal distinctions. Each tradition portrays the individual as responsible for his or her own liberation and criticises social structures that perpetuate inequality. At the same time, Buddhists emphasise the absence of a permanent self, whereas Jains uphold an eternal soul that becomes pure through effort. The comparative analysis shows how shared values like non‑violence, compassion and self‑discipline informed critiques of caste and rituals. Such studies deepen our understanding of heterodox Indian religions and demonstrate how spiritual ideas can influence social thought.