Agam 24 Chhed 01 Nishith Sutra Part 01 Sthanakvasi

Author(s): Amarmuni, Kanhaiyalal Maharaj
Publisher: Amar Publications

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Angas. (ii) The second phase of such development is contained in details on the Chedasūtras, Niryukti's and the rest of texts and commentaries on these works. This period is around 4th C. The Niryuktis are generally attributed to the period ranging from c 300 to 500 A.D. (iii) The third phase of Jain Monachism becomes more and more extensive, exhaustive in treatment in the works which are commentarial to be Bhāşyas Cūrņis (Niśītha), Tikās ; the period begins from 6th C. AD onwards.
The general impression which results from the history of the development of monastic system of the Jainas is that the spiritual leader was given a supreme place in the society to alleviate the sufferings of the community. The Jainas have raised the attributes of Brahman to the level of one who stands for the excellence of life. Uitarādhyayansūtra (Chapter XXV-32, 33, 34, 35) describes the qualities of an Ideal Brahman which were perhaps the qualities of an ideal Sramaņa.
The exact origin and developnent of the detached attitude towards life cannot be precisely fixed The efforts of the celebrated German savant H. Jacobi proved that Mahāvīra was somewhat older than Buddha, who outlived his rival's death at Pāvā. According to Jacobi Jainism and Buddhism were originally both orders of monks. The practical doctrines are concerned with ethics and asceticism, monasticism and the life of the laity. Garbe, Jacobi and other oriental scholars of the west hold the opinion that the zeal and zest of monastic discipline of Jainism and Buddhism can be a revolt against the ritualistic performances of the Vedic religion or Brahmanism. In t of Garbe, “The founders of the two religions (Jainism and Buddhism) opposed the ceremonial doctrines and the caste-system of the Brāhmaṇas, (Philosophy of Ancient India, p. 12). Similar sentiment or view is expressed by Rhys Davids : “In each of these widely separated centres of civilisation (i.e. not only in India but even outside), there is evidence, about the 6th century B.C of a leap forward in speculative thought, of a new birth in ethics, of a religion of conscience threatening to take place of the religion of custom and magic.” A more compromising tone