Essence of Jainism

SR No.: 001537
Original Sutra Author: N/A
Author: Sukhlal Sanghavi
Publisher: L D Indology Ahmedabad
Publication Year: 1988
Total Pages: 228
Language: English
Classification: Book_English, Philosophy, & Religion
File Size: 12 MB

Page 67

Hoary past of Nirgrantha Cult
The references therefore to the thought and conduct of the Nirgrantha cult that we come across in the Bauddha Pitakas, is historically very important. Later on we have references in the works of the Buddhist sects about the Nirgrantha cult and we have references to the same in the Agama literature. If the two are compared, we have no doubt that both are equally authentic even if there be two opposed sides. The composition and collections in the Bauddha Pițakas and the ancient Nirgrantha Agama are more or less the same.
Buddha and Mabāvıra
Buddha and Mahāvīra were near contemporaries. Both supported the śramaņa cult. We caonot yet derive any conclusions without knowing the distance of time between the two. The first difference is this. Starting with his great voyage-Mahābhinișkrainaņā he propagated his new path or dharmacakra. He condtinued acceptance and rejection of the different tapasvi and yogi sects during the course of these six years. The path of dharma, however, which Mahāvira had acquired in his family tradition was accepted by him. He proceeded further on the same path, brought about change and improvement in it according to his own understanding and capability. The path of Buddha was that of rejection of old sects and the establishment of a new religious order; the path of Mahāvīra was simply that of reconsideration and research in his family-religion. We therefore see that Buddha evaluates at several places, the thinking of the sects rejected or accepted by him and states : “ The leader of this particular sect holds this belief, another holds this. I do not agree with them; I hold this view". etc. Nowhere in the Pitakas does Buddha state thus-“ What I hold is only inherited from the old; I am only its propagator."
There is only one sentiment at the root of all statements of Buddba. It is that “My path is the result of my own pursuit," Mahāvīra does not say so. The proof is that once a few followers. of Pārsvanātha asked some questions to Mahavira quoting the auth. ority of the words of Pārsvanātha who brought them to