Shraman Bhagvana Mahavira Part 2 Vibhag 1

SR No.: 008002
Original Sutra Author: N/A
Author: Ratnaprabhvijay, D P Thaker
Publisher: Parimal Publication
Publication Year: 1989
Total Pages: 623
Language: English, Sanskrit
Classification: Book_English, Biography, History, & Religion
File Size: 14 MB

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It is easy to imagine that these non-Brāhmanic communities were regarded with disdain and held at arm's length by the secta belonging to the proud caste of the Brāhmans. It was not louy, before these schisms became emphasized, and nonBrāhnianic communities posed as independent sects side by side with the Brāhmanic orders. This is why, according to the keen and judicious remark of Dr Jacobi, Jainism and Buddhism must not be regarded as the manifestations of sudden revolution, but rather as the result of a religious movement slow and continuous,
To tell the truth, it was actually by reaction, not against Brāámanism, but against the exclusiveness of the Brāhmans that these new monustic orders came into existence. To emancpate itself completely from the Brāhmanic religion, was to expose itself to a positive failure. During this period of iutense activity religion was to expose itself to a positive lailure. During this period of intense religious activity in central and Eastern India, during the sixth century before the christian era, many communities came into existence. Buddhist records, in particular, make out their lists sometimes very considerable Most of them succumbed Buddism itself was obliged to leave India, and to plant itself in the adjoining countries. Jainism alone succeeded in assuring to itself a solid destiny, prosperous, more and more every day. It was because Jainism alone was clever enough to take into account precisely the conditions of existence, that were offered to it.
India has always had but one religion-Brāhmanism. The truth of this proposition is obvious as regards the period we are now considering, more so thau in any other period. Jainism makes no mistakes about it.
From the prevailng philosophical speculations it borrowed its two fundamental doamas-those of Transmigration, and of Salvation. Thus it offered t.) the crowd the doctrines already familiar to it sincy so many centuries. But it rendered this doctrine more acceptable by cleansing it of all narrowness, and formalism that Brāh nans bad introduced there-in. In essence, noth