For the average Buddhist, Nigantha Nataputta sounds just another fake self-claimed Buddha who lived during the Gothama Buddha’s period. An actual scrutiny of some scriptures proves this is not so.
The Buddha had seven self-claimed contemporaries - arch rivals, to phrase it correctly - and Nigantha Nataputta should have been the most intelligent and scholarly sage apart from his self-claimed Buddhahood. Some scripts look down on this Indian sage, while other scripts suggest that the Buddha and Nigantha Nataputta had respect to each other.
Some scripts indicate the Buddha had many visits from Nataputta stalwarts and had interesting conversations, mostly debates. The Buddha seemed to have taken a good deal of time to disprove some Jainist theories, which indirectly signals that this philosophy was somewhat more scholarly than others.
As the Buddha means Awakened One, Nataputta is also called Maha Veer, the Great Hero (or soul). Jainism is much older than Buddhism and have both similarities and dissimilarities. Jainism had 23 prophets - they are called Thirthankara, the builder of bridges - before Nataputta, who is the last one to emerge as some scripts say.
Whereas the Buddhism waits for another Buddha within this eon. Thirthankaras are also called by ‘Jina’ meaning ‘One who have won [defilements]’. Historically Niganta Nataputta’s philosophy, Jainism, is much older than Buddhism with some similarities. All seven counterparts of the Buddha believed that they overcame defilements, but all of them except for Nataputta, could hardly explain the way they overcame defilements.
Nataputta’s family records have a close resemblance with Siddharth Gothama. He was born in Kshatriyastan in Bihar to King Siddhartha and Queen Trishala. He was called Vardhaman meaning ‘ever growing’ because he is believed to have brought in prosperity to the kingdom even while he was still in mother’s womb.
Many flowers are said to have bloomed within the moments after his conception. Queen Trishala had seen 14 dreams before the birth of Vardhaman: elephant, bull, lion, Goddess Lakshmi, garland of flowers, Full Moon, Sun, large flag, silver urn, Lotus-Lake, milk sea, celestial aircraft, heap of gems and fire without smoke.
Quite resembling the incidents that took place along with Siddharth Gotama’s birth, soothsayers had a firm prediction that the Queen Trishala’s son will be a noble one who would triumph over all spiritual realms, making his mother universal. Vardhaman was later married to a girl called Yasodha - some believe he did not get married. Even in his royal comforts, the young man developed an interest for meditation which he practised so often, much to his father’s dismay. He gave up all the comforts and became the 24th and last Tirthankara of Jainism.
As Jainist scripts indicate Maha Veer could see previous births over the time, and was frustrated over the birth cycle and entered sainthood. He got rid of all elements of cravings, and he opined that nothing can be owned by anybody, which is similar with Buddhist philosophy. He gradually gave up the clothing. His preaching had earned Maha Veer 400,000 followers from all walks of life, offering stimulus to spread one of India’s oldest faiths. The age of his death still remains a controversy; some say 72 and some 84. Whatever the age, he is recorded to have attained Nibbana in Pawapuri on the modern Deepavali day. Jains consider this as the day of Maha Veer’s spiritual perfection. The Buddha rejected the fact that Nigantha Nataputta had attained Buddhahood, hence no Nibbana.
If there is a religion that seems the closest to Buddhism, that should be Jainism for its promotion of non-violence and riddance of craving. It is the first religion to rule out the dependence on gods, and braved being atheist. Both philosophies bank on the cause-and-effect rather than god-created earth.
Nigantha Nataputta did not take the path his counterparts took. He did not encourage freedom of will and materialism denying sin like Ajita Kesakambalin. He had a firm faith on self-discipline getting rid of clothing and using boiled water. He once influenced a Buddhist custom as well.
The Buddhist monks used to go on alms even during rainy seasons. Nigantha Nataputta’s followers did not for the fear that they would kill living beings that come out because of the rain. The Buddha, though did not accept all the extremist non-violent ways of his counterpart, respected this tradition and made monks remain inside during rainy seasons. Although Buddhism teaches impermanence, the Jainism indulges a liking for the theory of a permanent soul. One may argue it’s the Jainist version of Buddhist Nibbana, for its similar explanation of the soul. But it is quite different.
As long as the soul is covered up by Kamma, the soul does not reach the expected target. The jainist Kamma has 158 parts, and should be overcome only by following rituals ruled in the philosophy, which the Buddha often referred to sarcastically.
Another major conflict was on which is the forerunner of actions, mind or body. Buddhism takes up mind as the forerunner whereas Jainism accepts the other. Many arguments have taken place, and the Buddha could disprove them all.
Many Jainist followers attempted to talk the Buddha round, but none of them succeeded. Only the vice versa took place. Many stalwarts included Abhaya Raja, Sachchaka, Upali and Asibandhakaputta. The Buddha was calm handling many Jainist followers filled with rage. Suttas glorify how Jainists had to eat their humble pie before the Buddha.
Importantly what the Buddha really wanted was to shatter false beliefs of Jainists, and not to have them in his fold. He never encouraged conversion. For instance when Upali tried to embrace the Buddhism, the Buddha did not accept ruling that it would disgrace Jainism. He requested Upali to continue alms to the Jain saints, even though he was disheartened with his original faith.
The sutta on families boxed alongside this story offers a further explanation on the way the Buddha handled the Jainists.
http://www.dailynews.lk/2009/03/18/fea10.asp
