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to be found in the Book of Revelation. The same onnoeptions of Karma, of the inflow and stoppage and riddance of matter in relation to Karmio activity, are common to both the religions. The description of the condition of the Soul in Nirvāna is identi cally the same and the same is the case with the natural attributes of soul substance. This is a hundred percent agreement. There may be some agreement between Christianity and other religions on a few points, but never cent percent. This is sufficient to show that Christianity was taken from Jainisnı. When was it taken?
In Mahāvīr's time. For two reasons. Firstly, because it is not likely that the teaching about the Four and Twenty Elders oould have been adopted from & distance, or from heresay, so that somebody must have actually seen the glory of Tirthankarahond in the person of Mahavira, and arcepted the teaching about the earlier twenty-three Tirthankaras also. Secondly, there are some texts in the Gospels which show that they were pronounced at a time when Nirvāna was still attainable by humanity on our globe-that is beyond two thousand four hundred years Ago-during which period it has ceased to be attainable. One of these texts says: "There be some standing here, which shall not taste of death, till they see the Son of Man coming in his kingdom.” Its real import is the attainment of Nirvāṇa and since Nirvāna ceased to be attainable over two thousand four bundred years ago, it must therefore have been uttered in the sixth century B. C. or earlier. European scholarship has also shown that the seeds of Christianity were sown centuries before the suppa sed date of Jesus. Bearing all these facts in mind, there can be no douht that Christianity originated in the time of Mahāvtra himself,
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