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The Jaina Antiquary
Vol. XIV than Jaina and that the author of the Ramāyana presented them in hideous forms, simply out of religious bigatry. Notwithstanding the attractiveness which all startling theories have, we confess we are unable to subscribe to this position. It is impossible that Jainism as a positive faith,-ie., as a religion, clearly distinguished from other religions, as in modern times, - existed in the days of the Ramayaña, so that the question of religious animosity cannot arise in the case of Valmiki. This does not necessarily mean that Brahmiñism is the earlier faith from which Jainism grew up at a later determinable epoch of time. We are of opinion that the religion which was prevalent in the days of the Ramayana,-may for the matter of that, in times, earlier than the 6th or the 7th centuries B.C.-was one in which the essentials of Brahminism, Jainism and Buddhism were embedded. This ancient faith, cult or religion which was conglomerate of all the three systems and various other minor persuasions which flourished in India at later times, was none of them in their full-fledged and distinctive forms but was inclusive of all, embodying the most fundamental elements of each. We are supported in our contention by the testimony of the sacred literature of each of the three faiths. In the Vedic Purañas of comparatively older ages, for instance, we do not find references to any other rival faith. The princes and the people of the various countries of India are represented as believers in the Vedic religion. Similarly, in the Buddhist legendary accounts of the pre-Buddha days, we hear only of previous Buddhas, Pratyika-Buddhas, Bodhi-Sattvas and people, believing in Buddha. The existence of any religion, antagonistic to Buddhism,is very seldom referred to. In the Jaina Purañas too, we come across accounts of Jaina sages, Jaina prophets and people, professing the Jaina faith. Very rarely, if at all, we hear of the prevalence of any other religion. The one conclusion, which seems to be irresistible, from the above accounts is that in those days the religion which was prevalent in India was an all-ernbracing one and that Brämiñism, Jainism and Buddhism, as we understand them now i.e., as distinctive faiths, exclusive of each other, did not exist. This is the reason why Rishabha, the first Jaina Tirthamkara is found to have been honoured as an incarnation of Vishnu in the Vedic literature. The place of honour accorded to cach of Bharata, Sagara,
