Shramana - Śramaṇa Influences

Śramaṇa Influences

Modern Hinduism can be regarded as a combination of Vedic and Shramana traditions as it is substantially influenced by both traditions.Though ideas of Karma, Liberation and Samsara are present in the early vedic texts, concise arguments and definitions arose from the Shramana tradition. 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. 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 Sramana movement later received a boost 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 renouncing household 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. However some Brahmins joined the Sramana movement, such as Cānakya and Śāriputra. Similarly, a group of eleven Brahmins accepted Jainism of Mahavira, and become his chief disciples or Ganadharas.

With regard to Buddhism, 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

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. Thus, in the Mahāparinibbāna Sutta (DN 16), a śramaṇa named Subhadda mentions:

...those ascetics, samaṇa and Brahmins who have orders and followings, who are teachers, well-known and famous as founders of schools, and popularly regarded as saints, like Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, Sañjaya Belaṭṭhaputta and the Nigaṇṭha Nātaputta....

Nigaṇṭha Nātaputta (Pāli; Skt.: Nirgrantha Jñātaputra) refers to Mahāvīra. In regard to the above other teachers identified in the Pali Canon, Jain literature mentions Pūraṇa Kassapa, Makkhali Gosāla and Sañjaya Belaṭṭhaputta. (The Pali Canon is the only source for Ajita Kesakambalī and Pakudha Kaccāyana.)

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 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.