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254
Aspects of Brahmanical Influence on the Jaina Mythology
definition is obviously an elaborate version of the one appear. ing in the Manusmyli. It combines both ethical and religious elements as the constituents of Dharma Accordingly, that is Dharma where the forms of) the Veda, the Purāna, the Smplis, good conduct, rituals, sacred formulas, deities, religious symbols and purities with regard to food etc --all these matters have been duly decided by the great seer."988
Further, the etymological definition too did not fail to attract the attention of the Jaina Puränakāras Gunabhadra, for example, has given practically the same definition as has alrcady been given by the Mahābhārata Thus, while defining Dharma, he lays down that Dharma is so called by the good, because, it being sustained (by virtuous men), rescues them from misery and keeps them aloft Right intuition, right knowledge, right conduct and austerity are its fourfold aspects, (whereas) compassion (on creatures) constitutes its essence "50
Now, a few words may be said about the Jinist conception of Ahimsā or non-violence It is well known to us that from the days of its inception Jainism has been championing the cause of Ahimsā In fact, the doctrine of non-violence is the central pivot round which most of the Jaina tedets move. But here we must note that non-violence in its practical form was equally an indivisible part of post-vedic Brahmanism. The Brahmanical epic-Puranic works bear eloquent testimony 89 q gorur mag gifta fefafar
मन्त्राश्च देवता लिङ्गमाहाराद्याश्च श द्धय ॥ एतेऽर्था यत्र तत्त्वेन प्रणीता परमपिणा। Ħa.......................ll
-MP 39 20-21 and compare वेद स्मृति सदाचार स्वस्य च प्रियमात्मनः । एतच्चतुर्विधं प्राहु साक्षाद् धर्मस्य लक्षणम् ॥
-Manu 2 12 90 felaa encurtzaranata gordeta. I
धर्म इत्युच्यते सद्भिश्चतुर्भेद समाश्रित ॥ सम्यग्गशानचारियतपोरूप कृपापरः॥"
-MP. 47 302-3a
