With reference to the religious history of India, consider the following statements: 1. Sautrantika and Sammitiya were the sects of Jainism. 2. Sarvastivadin held that the constituents of phenomena were not wholly momentary, but existed forever in a latent form. Which of the statements given above is/are correct?
Contents14
- A1 only
- B2 only
- CBoth 1 and 2
- DNeither 1 nor 2
Show answer
Answer: (B) 2 only
Statement 1 is incorrect:
Sautrantika and Sammitiya (also called Sammitīya or Pudgalavādin) are both sects of Buddhism, not Jainism.
Sautrantika was a Hinayana Buddhist school that accepted only the Sutras (discourses of Buddha) as authoritative.
Sammitiya was another Hinayana school known for its 'Pudgalavada' (personalist) doctrine.
Students often confuse Buddhist and Jain sects because both religions emerged around the same period in India.
Statement 2 is correct:
The Sarvastivadins (meaning 'those who say all exists') believed that the basic constituents of phenomena (called dharmas) were not completely momentary — unlike what other Buddhist schools taught.
They held that dharmas existed forever in a latent form even when they were not actively manifesting.
This is an important philosophical distinction within Buddhist thought.
So only statement 2 is correct.
Sautrantika and Sammitiya were both Buddhist schools, not Jain sects, which is a common confusion since both religions emerged in the same historical period.
The question tests detailed knowledge of Buddhist philosophical schools, particularly the Sarvastivadin doctrine that dharmas exist eternally in latent form rather than being completely momentary.
Buddhist Sects & Hinayana Schools
Ancient And Medieval History Sautrantika Sammitiya Sarvastivadin
Buddhist Sects & Hinayana Schools: Major Schools & Doctrines
Sautrantika and Sammitiya are Buddhist sects, not Jain
Sarvastivadin believed dharmas exist forever in latent form
Hinayana Buddhism split into 18 schools after Buddha's death
Sammitiya is also called Pudgalavadin (personalist school)
Context
After Buddha's death, Buddhism split into multiple schools with different interpretations of his teachings. Hinayana Buddhism developed into 18 distinct schools, each with unique doctrinal positions on fundamental questions like the nature of reality and existence.
Major Hinayana Buddhist Schools
School | Key Doctrine | Authoritative Texts | Distinctive Belief |
|---|---|---|---|
Sautrantika | Sutra-based Buddhism | Sutras only (rejected Abhidhamma) | Only Buddha's discourses are valid |
Sammitiya (Pudgalavadin) | Personalist doctrine | Sutras + some Abhidhamma | Pudgala (person) exists as real entity |
Sarvastivadin | All exists doctrine | Tripitaka + Abhidhamma | Dharmas exist forever in latent form |
Theravadin | Doctrine of Elders | Pali Tripitaka | Preserved original teachings most faithfully |
Doctrinal Positions
Sautrantika: Rejected Abhidhamma Pitaka, accepted only Sutra Pitaka as Buddha's authentic words
Sammitiya: Believed in pudgala (person/soul) as a real but indescribable entity - controversial in Buddhism
Sarvastivadin: Developed detailed Abhidhamma philosophy explaining how past, present, and future dharmas all exist
Theravadin: Became dominant in Sri Lanka, Myanmar, Thailand - preserved Pali Canon
Trap: Statement 1 calls Sautrantika and Sammitiya Jain sects - they are Buddhist
Common confusion: Students mix up Buddhist vs Jain sects due to similar time periods
Name trap: Sammitiya is also called Pudgalavadin - same school, different names
Doctrine trap: Sarvastivadin belief about eternal dharmas contradicts general Buddhist impermanence
Jain Sects & Denominations
Ancient And Medieval History
Jain Sects: Svetambara vs Digambara Divisions
Two main Jain sects: Svetambara (white-clad) and Digambara (sky-clad)
Differences on clothing, women's liberation, and canonical texts
Split occurred 300-400 years after Mahavira's death
Historical Split
Jainism split into two major sects around 1st century BCE due to disagreements over monastic practices and interpretations of Mahavira's teachings. Unlike Buddhism's 18 schools, Jainism maintained just two primary denominations.
Svetambara vs Digambara Sects
Aspect | Svetambara (White-clad) | Digambara (Sky-clad) |
|---|---|---|
Clothing | White robes allowed | Complete nudity for monks |
Women's Liberation | Women can achieve moksha | Women cannot achieve moksha |
Mahavira's Marriage | Mahavira was married (to Yashoda) | Mahavira was unmarried |
Sacred Texts | Accept 45 Agamas | Reject Svetambara Agamas as corrupted |
Geographical Base | Gujarat, Rajasthan | Karnataka, Tamil Nadu |
Sub-sects Within Jainism
Svetambara sub-sects: Murtipujaka (idol worship), Sthanakvasi (no temples), Terapanthi (reformed practices)
Digambara sub-sects: Bispanthi, Terapanthi, Taranpanthi - mainly differ on ritual practices
Modern presence: Svetambaras dominate in North & West India, Digambaras in South India
Dharma Theory in Buddhist Philosophy
Ancient And Medieval History Sarvastivadin dharmas
Dharma Theory: Buddhist Understanding of Reality & Existence
Dharmas are ultimate constituents of reality in Buddhist philosophy
Sarvastivadin: dharmas exist forever in latent form (past, present, future)
Other schools: dharmas are completely momentary and impermanent
Buddhist Reality Theory
In Buddhist philosophy, dharmas are the ultimate building blocks of all phenomena - both physical and mental. Different Buddhist schools debated whether these dharmas are completely momentary or have some form of eternal existence.
School Positions on Dharma Existence
School | Position on Dharmas | Time Theory | Implication |
|---|---|---|---|
Sarvastivadin | Dharmas exist in latent form forever | Past, present, future all exist | Eternal essence with changing manifestations |
Sautrantika | Only present dharmas exist | Past and future are mental constructions | Strict momentariness |
Theravadin | Dharmas are completely impermanent | Only present moment exists | Total impermanence (anicca) |
Mahayana | Dharmas are empty of inherent existence | All time is illusory | Sunyata (emptiness) doctrine |
Sarvastivadin Philosophy
Name meaning: 'Sarva-asti-vada' = 'all exists doctrine' - past, present, future dharmas all exist
Latent existence: Dharmas don't disappear but exist in potential form when not manifesting
Abhidhamma focus: Developed most systematic analysis of 75 dharma categories
Influence: Dominated in Kashmir and Central Asia - influenced Mahayana development
Key distinction: Sarvastivadin dharmas are not completely momentary - they have eternal aspect
Opposite view: Most Buddhist schools teach total impermanence - Sarvastivadin is exception
Terminology: 'Latent form' vs 'active manifestation' - dharmas switch between these states
Buddhism vs Jainism: Key Distinctions
Ancient And Medieval History
Buddhism vs Jainism: Philosophical & Historical Distinctions
Both are heterodox religions rejecting Vedic authority
Buddhism: Middle Path, Jainism: Extreme austerity
Different founders: Buddha vs Mahavira (24th Tirthankara)
Buddhism vs Jainism Comparison
Aspect | Buddhism | Jainism |
|---|---|---|
Founder | Gautama Buddha (563-483 BCE) | Mahavira (599-527 BCE) |
Approach | Middle Path - moderation | Extreme austerity - strict ahimsa |
Soul Concept | Anatman (no permanent soul) | Eternal soul (jiva) exists |
God Concept | No creator god | No creator god (but devas exist) |
Ahimsa Level | Important but not absolute | Absolute non-violence |
Sectarian Split | 18+ schools (Hinayana/Mahayana) | 2 main sects (Svetambara/Digambara) |
Spread | International - Asia-wide | Mainly India - limited spread |
Modern Followers | 500+ million globally | 4-5 million (mostly India) |
Sect confusion: Don't mix Buddhist sects (Sautrantika, Sammitiya) with Jain sects (Svetambara, Digambara)
Timeline trap: Both religions emerged in 6th century BCE - similar periods cause confusion
Philosophy mix-up: Buddhism has no soul, Jainism believes in eternal soul
Ahimsa levels: Jain ahimsa is absolute, Buddhist ahimsa is relative