Agama And Tripitaka Comparative Study

Author(s): Nagaraj Muni
Publisher: Today and Tomorrows Printers and Publishers

Page 14

vira those of the Buddha were much more loyal, devoted to their spiritual master [22]
In this manner, in the Buddhist Tripitakas, there exists a huge material on the Jaina practices, fundamentals, personality of Mahavira, his church, etc., which is of great value not only to the historians but also to the researchers.
From the standpoint of historical material, the Jaina Agamas are as much elaborate as the Buddhist Tripitakas about the contemporary political scene and the royal households. The two sources have presented monarchs like Srenika Bimbisāra, Ajatasatru Kunika, Canda Pradyota, Vatsarāja Udayana, Udrāyaṇa of Sindhu Sauvira and many others in their distinctive way. Some of these were the followers of the Buddha as some others were the followers of Mahā. vira, and there were some others who had sympathy and support for both. Muni Sri Nagrājaji has also thrown light on this
When both the Jaina and the Bauddha texts have given a general description of the political and social conditions of the time and when the latter have presented a free description about the Nirgran tha monks, it becomes a natural curriosity to enquire if the Jaina texts too contain a comparable account of the Buddha and his followers. The fact that Mahāvira and Buddha were contemporary makers of history has no scope for debate or dispute and yet it is surprising that the Jaina texts are wholly silent about the Buddha and his followers. There are however a few couplets in the Sūtra-krtānga which may be considered to be an indication or hint of the existence of some such faith. In one of these, the followers of the Buddha have been called 'khanajoino and the same couplet states five skandhas as discovered and propounded by them [23]. The following couplet has a mention of four materials (dhātus) of the Bauddhas [ 24). Elsewhere in the same Jaina text, there are a few more couplets which lend further support to this[25]. While saying so, it must, however, be admitted that so far as the Jaina texts are concerned, at least the portions of these which are considered 22. Majjhima Nikāya, Mahāsakuludāyi Sutta (R. No. 26). 23. Pancakhan dhe vayamtege bālā u khan ajoino. anno annanno neváhu heuyam ca aheuyam.
- Sūtrakrtānga, Srutas kandha 1, Adhyayana 1, síoka 17 24. pūdhavi ayu teu ya tahā vāū ya egao. cattari dhauno ruvam evamāhamsu āvare.
- Sūtrakṛtāńga, síutasjandha 1, Adhyayana 1, śloka 18 25. Sūtrakṣtāngá Sūtra, Srutas kandha 2, Adhyayana 6, ślokas 26-30.
Vide the present ext pp.