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that regarding this, the Jainas out-do the Buddhists, but they have the idea of such periods in common not only with the latter but also with the Brābmans. The nain features of the chronolo gical system of the Jainas equally differ from those of the Bu. ddhists as from those of the Brāhmans. For, it is impossible to derive the Utsarpıņi and Avasarpiņi eras with their six Aras from the Buddhistic four great and eighty smaller Kalpas, which are as it were the acts and scenes in the drama of the successive creations and dissolutions of the Universe, nor frem the Yugas and Kalpas of the Brābmans. I am of opinion that the Buddhists have improved on the Brāımanic system of the Yugas, while the Jainas invented their Utsarpiņi and Avasarpiņi eras after the model of the lay und night of Brahmā.
:4:
After having made a careful inquiry about the resemblances of Jainism Buddhism and Brāhmanism, relating to the argments of Dr. Colebrooke, Prof. Buhler, Professor Weber, Professor Lassen, and Mr. Barth* with regard to the nature of intrinsic principles, the Vows, Rules of Conduct for Ascetics and lay-men, Dvādaśangi, Composition of Sacred Books, Redaction of Canons and a number of other minor subjects the learned Professor Dr. Hermann Jacobi concludes :-"Our discussion which we here close, bas, I hope proved that the development of the Jaina church has not been at any time, violently interrupted by some very extraordinary events; that we can follow this development from its tru beginning through its kifferent stages and that Jainism is as much independent from other sects especially from Buddhism, as can be expected from any sect. We must leave to future researches to work out the <letails, but I hope to have removed the doubts entertained by some scholars, about the independence of the Jaina religion and the value of its sacred books as trustworthy documents for the elucidation of its early history. June 1884.
Münster, Westphalia. * Revue del Historie des Religions. Vol. III pp. 90
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