Antiquity or Jainism and tirthankara mahavir

Author(s): Bhagchandra Jain
Publisher: Z_Jayantsensuri_Abhinandan_Granth_012046.pdf

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Cunda, and as a result he had an attack of dysentery. symbol is its pre-requisite stage for the attainment of He then left the place and proceeded to Kusinara where emancipation from karmas. the ultimately attained Parinirvana.?
Jainism is more known to us through Tirthankara Conclusion
Mahavira, the contemporary spiritual thinker of the
Buddha. His prominent spiritual followers have written a On concluding remark we can state that Jainism is
vast literature in Prakrit and Sanskrit. Our analysis of one of the most ancient living ieligions and philosophies of the world. It belongs to the Sramana tradition of India
Jaina religion, philosophy, psychology, spirituality, which has been propagated by spiritual victor from time
discipline, practices etc. is based on their monumental immemorial. In the light of various literary accounts and
works. historical and a'chaeological evidence, it appears, It may be mentioned here that both Jainism and Jainism, the religion of humanistic approach was started Buddhism arose and grew up in the same province of with the beginning of human civilization in the Indian India. The leaders of both sects were sometimes living sub-continent by Risabhadeva, the first Tirthañkara of in the same city, but they never meet perhaps personally. Jainas in the first era of the present cycle. It is neither Their followers however, used to indulge in discussions, originated in and developed within the Vedic tradition conversations and debates. This fact is dealt with in nor it is an offshoot of Buddhism. But it is, as a matter of detail in my book entitled " Jainism in Buddhist Literature" fact, pre-Vedic origin belonging to the non-Aryan culture of India and therefore Jainism may be indigenous to India. This fact can be ascertained from the Vedic
NOTES literature and the archaeological excavation of 1. AN ANTIQUITY OF JAINISM Mohanjodaro and Hadappa sites where the ascetic1 The Heart of Jainism, London, 1979, Introduction, sculptures depict the cultural aspects of Sramana munis.
p. 5-6. Arhatas, Vratyas and Vatarasanas of pre-Aryan religion, viz. Jainism. It is also an established fact that the
Rigveda, 10.90.12 Upanisadic philosophical speculations have deep impact 3. Mahāpurāna, 1.3.229-232. of Jaina dogmas and ascetic practices.
4. Jambdvipaprajnapti, P. 132 Among the successors of Rişabhadeva, the twenty 5. Adipurāna, 3.2.45-47 second Tirthankara Neminātha is related to Lord Krisna 6. Süryasiddhanta. Calcutta. 1925, 1.18.19 and the twenty third Tirthankara Pārsvanātha and twenty fourth Tirthankara Mahāvira are well-known to the Pāli
7. Vişnupurāna, 3.2.45-47 literature of early Buddhism. Remaining spiritual leaders 8. Voice of Ahimsa, Vol. 11, p. 11 are not much known to the history of today.
9. Muni Hajarimala Smriti Grantha, Byavar, 1965, p.
12, 5th Chapter These Tirthankaras are not the founders of Jainism. They are propagator of the supreme truth and spirituality.
10. Bhāratiya Itihāsa: Eka Drsti, pp. 21-23. They had attained it through right conduct and penance. 11. Voice of Ahimsa, 1957-58 They were individual human souls and not the devine
12. Rigveda, 4.58.3; 10.161.1 personalities who revealed the path of purification and liberation from all passions and desires through right
13. Munayo vātaršanā pisangā vasate malā. vision. They threw off the yoke of bloody sacrifices and Vātasyānu dhrājum yanti yaddevāse avisat. other Brahmanic rituals and rejected the conception of
Unmăditā mauneyena vatām ātasthimā vayam. the incarnation of God. They refused the idea that God
Sarire dasmākam sū yam martāse abhisyatha. - as the creator and destroyer of the universe and put aside the authority of the Vedas and derecognised the
Rigaveda, 10.136.2-3. caste system of the Brahmanic society. Pluralistic system 14. Kesyagni keši visam kesī vibharti rodasī. of their thought paved the way of salvation for the Kesī višvam svardrše kesidam jyotirucyate. - realization of self by each and every being. Another
Rgveda, 10.136.1 important feature of Jainism is to observe non-violence in all spheres of speculation, social conditions and
15. Sivapurāna, 7.2.9. political and religious disciplines and practices. It implies 16. Barhisi tasminneva visnudatta bhagawān a passimistic and ascetic outlook towards mundane life. paramarşibhiḥ prasādite nābheh priyacik rşaya Complete detachment from sansara and observation of tadavarodhyayane merudevyām dharman nudity indicating non-indicating non-possession as its darsayitukāmo vātarsanānām Sramananām rsīnam
SHRIMAD JAYANTSENSURI ABHINANDAN GRANTH/ENGLISH SECTION
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जितनी शक्ति स्वयं की, उतना करना काम । 1940-AS HI, 89, 90 Tallelibrary.org
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