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CHAPTER III
THE ORIGIN AND ANTIQUITY OF SAMANISM It was some fifty years ago that JACOBI remarked that "the origin and development of the Jaina sect is a subject on which some scholars think it safe to speak with a sceptical caution, though this seems little warranted by the present state of the whole question; for a large and ancient literature has been made accessible, and furnishes ample material for the history of the sect to all who are willing to collect it".1
Role of Modern Research :
Since JACOBI's remark a lot of valuable material regarding Jainism has seen the light of the day, the survey of which we have already taken. In the light of this material, we are perhaps in a better position to search the origin and the development of Jaina monachism. The Oldest Stratum of Research Material :
As indicated previously, the Canon proves to be of basic importance in this matter.
In the Canon itself, as we have already noted, the Angas possibly form the oldest portion. It may very well claim to depict the conditions of society and religion contemporary with Mahāvīra, who is said to have lived in the sixth century B.C.
The Existence of Monastic Communities :
Anga texts reveal the existence of a number of wandering communities the members of which, out of noble or trifle purposes, entered monkhood and gave up all contact with society.
The Sūtrakrtānga, for instance, refers to as many as three hundred and sixty-three schools which were current at that time, while the Țhāņānga3 gives as many as five divisions of the Samana class itself, viz., Niggantha, Sakka, Tāvasa, Geruya and Ajiva. The Aupapātika4 which is perhaps a later text of the canon refers to a number of other monastic communities.
1. SBE., Vol. XXII, p. i. 2. SBE., XIV, pp. 315-19; Acär. Comm. pp. 15-17; Smu. Comm. pp. 102-03. 3. p. 94a, 342b 4. pp. 170-77; See Amulyacandra SEN: 'Schools and Sects in Jain Literature'.
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