Jainism Some Essays

SR No.: 001374
Original Sutra Author: N/A
Author: A S Gopani
Publisher: Prakrit Bharti Academy
Publication Year: 1986
Total Pages: 156
Language: English
Classification: Book_English & Philosophy
File Size: 11 MB

Page 74

Jainsm and Buddhism
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this was depicted more as a living symbol of religion. He was presented as such as it' he was so from time immemorial.
The story literature about both of them with particular reference to their previous births is not found in ancient literatures concerning them. But it figured in the subsequent literature, pertaining to them. As a matter of fact, in the Buddhist literature at a later stage, a regular section was found added having the name and title of the Jālaka literature confined to relating the stories of the previous births of Buddha. It is a common feature of the lives of both of them that they were born as human beings after their last life as god. That they were born in a Kșatriya family is also common. There is a difference between the traditions of both the systemis, the Jain laying down that a Tirthai kara has to take birth in a Ksatriya family while the Buddhist shows a latitude to the effect that Buddha can be born in both the Ksatriya and Brāhman families. Though both Mahāvira and Buddha were born in a Kșatriya family, they both lived as real Brāhmins practising Brāhmanism in its true sense and became known as ideal Aryans.
Mahāvira inherited Jain Religion Mahāvyra has nowhere put forwered a claim that the Jain religion which he practised and followed was founded by him. He inherited Pārsvás tradition which served him as a basis of his practices and performances. The vision of truth came to him as a legacy from Parśva, his predecessor, and what he did was merely to realize it in his life keeping his eyes open on the then prevailing atmosphere. He went on the way shown by Pārsva and exhoited others to do the same thing. This is what constitutes his Tirthankarahood. He satisfied himself by making changes dictated by the contemporary environments of the external form of conduct as it was found by him in Pārsva's tradition. But he was cautious enough not to claim any originality for his vision of Truth. As a matter of fact he state of affairs also is like that. Mahavira practices austerities also for self-realization; he took journeys to a number of places on foot to achieve this object of his but in undertaking these activities his exclusive purpose was to confirm the vision personally. The whole matter boils down to one conclusion that he found no defect, not even the least, in Parsva's concepts of the absolute Truth and therefore he attained the highest heights putting his steps on this ladder. The history tells us that he got total success in his attempt and got emancipation.
Buddha founded Bauddha Religion.
Contrary to what is said just now, Buddha found no satisfaction with what he saw in his life, what he got from others and what the others