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This cult is a result of the historical development of the two religions. At first, the followers of the former as well as the latter religion contented themselves with a homage to Buddha, to Mahāvīra, and to several of their predecessors Later on, the laity began to preponderate over the Monks accustomed to Brā. hmanical gods, as well as, to the feasts and ceremonies observed in their honour, and when these changed their religion to Jainism, they did not abandon the usages to which they were habituated, and thus was introduced in Jainism and Buddhism, that species of idolatry which we observe to-day.
3. “The Jaind Ethics is rendered sinuilar to the Buddhist system by the famous doctrine of "A-himsā” which emphasises the respect to be observed for every living being.
On this point, the Jains have shown themselves more rigorous than the Buddhists. And more-over, bot hthe former, as well as, the latter have formed the moral precept from the Brāhmanical religion.*
4. Lastly-the computation of Time, among the Jains as well as among the Buddhists, is by enormous periods. “Is not this, says Lassen, a positive proof that the former have copied the latter?
Here again both have followed the example furnished by the Brāhmadas. And, as regards the details, the two doctrines are entirely different. We know that the Jains divide Time in two (recurring) cycles of Utsarapiņi and the Avasarpiņi. This is quite different from the four great Kalpas-or ages of this Universe and the eight smaller Kalpas of the Buddhists.
WEBER
Weber, on his side, accords priority to Buddhism over Jainism, basing his conclusions on the numerical resemblances which
* The only comment a Jaina scholar can make in this connaction is that, Analogy is not Identity.
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