World of Conquerors

SR No.: 007722
Original Sutra Author: N/A
Author: Natubhai Shah
Publisher: Natubhai Shah
Total Pages: 427
Language: English
Classification: Book_English
File Size: 8 MB

Page 30

It is well to be aware that scholars in comparison with the Brahmanical orthodoxy' have relatively neglected the non-Vedic (sramana) schools of thought. This is hardly surprising, given the numerical preponderance of adherents to Hinduism in the Indian sub-continent and the multiplicity of philosophical and religious traditions embraced within that indefinable term. The sramanic schools, represented particularly by Jainism and Buddhism, have tended to be regarded as a revolt against the orthodox Vedic tradition with its sacrifices and rituals, rather than as independent traditions. There has been little study of the lesser sramana currents of thought. Buddhism has certainly had its full share of attention but a great deal of its history has lain outside the geographical bounds of India, Jainism has produced over the centuries many distinguished scholars but until fairly recently the Jain tradition was introspective and little known outside a limited circle.
Neminatha Neminatha (or Aristanemi) is referred to on four occasions in the Rigveda (vol 1: 1,14,89,6) as well as in the Samaveda. In the Yajurveda (Radhkrishnan 1929-31: vol. 1 pp 287) three tirthankaras are noted: Risabhdeva, Ajitanatha and Neminatha. Dharmananda Kosambi maintains that Angirasa Ghora who appears in the Candogya Upanishad was Neminatha (Bhagvati Sutra: 1, 1 quoted by Kalghatgi 1988: pp 55). Indeed the path to self-realisation, which Angirasa Ghora taught to Krishna, bears a striking resemblance to the five great vows, which Mahavira was later to expound. Angirasa Ghora spoke of honesty, asceticism, charity, non-violence and truthfulness. In the Mahabharata Neminatha is described as teaching the way to liberation (moksa) to King Sagara (Mahabharata: Santi Parva 288, 5, 6). The dating of the different parts of the Mahabharata is very uncertain in spite of modern scholarship, and since moksa was a relatively late concept in orthodox Brahminical thought, this must represent an early example of sramanic teaching. The identification of Neminatha with a Scandinavian or Chinese deity, propounded by some, may be regarded as fanciful (Annuals, Bhandarkar Institute date n.a: Vol. 23 p. 122). Leaving aside Jain tradition, the evidence for the historical existence of Neminatha may be regarded unproven, though there is no reason to reject him as an historical figure, but the traditional accounts of his life are both interesting and inspiring.
Neminatha's birthplace is given as Shauripur (Uttaradhyayana Sutra: 22.3-4), near the modern city of Agra in Uttar Pradesh and at that time the capital of a small state where two princes ruled, Vasudeva and Samudravijaya; Krishna was the son of Vasudeva, and Neminatha was the son of Samudravijaya. Neminatha grew up as a handsome, dark complexioned, strong youth, endowed with unprecedented knowledge. Krishna loved and respected him. There are tales of his great strength even as a boy, his spinning of the great cakra, the discus, on the tip of his finger, or, also from the armoury, swinging with ease a mighty club. He could also blow the conch-shell bugle so loudly that it frightened the people of the whole town.
The story of Neminatha, as given in numerous Jain works, is seen as one of the most inspiring examples of non-violence (ahimsaa). When he was old enough Neminatha was betrothed to a beautiful princess, Rajamati, the daughter of King Ugrasena of Bhojakula. A great wedding feast was arranged and the sheep that were to be slaughtered and cooked for the meal were brought in and penned up ready for the butchers.