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122 ACARYA VIJAYAVALLABHASURI COMMEMORATION VOLUME
further, and it would be now considered a historical fallacy to say that Jainism originated with Mahāvīra. This is because it is now a recognized fact that Pāráva, the twenty-third Tirthankara of the Jainas, is a historical person, and Mahavira like any other Jaina enjoyed no better position than that of a reformer in the galaxy of the Tirthankaras of the Jainas.
Coming to the reformed Jaina Church of Mahavira or Jainism as such, it spread slowly among the poor and the lowly, for it was then a strong protest against caste privileges. It was a religion of equality of man. Mahāvira's righteous soul rebelled against the unrighteous distinction between man and man, and his benevolent heart hankered after a means to help the humble, the oppressed and the lowly. The Brāhmaṇa and the Śūdra, the high and the low, were the same in his eyes. All could equally effect their salvation by a holy life, and he invited all persons to embrace his catholic religion of love. It spread slowly-as Christianity spread in Europe in the early days-until Sreņika, Kūņika, Candragupta, Samprati, Khāravela, and others embraced Jainism during the first few glorious centuries of Hindu rule in India.
If by atheism we understand the belief that there is no eternal supreme God, creator and Lord of all things, Jainism is atheistic. The Jainas flatly deny such a supreme God, but they believe in the eternity of existence, universality of life, immutability of the Law of Karma, and supreme intelligence as the means of self-liberation.
The other characteristic feature of Jainism is the doctrine of syādvāda or anekantavāda. This unique feature of Jaina philosophy has been considered as the outstanding contribution of the Jainas to Indian logic. "The doctrine of Nayas or standpoints is a peculiar feature of the Jaina logic." It is common with all religions to insist upon and provide for perfect knowledge. Every religion tries to teach man to go beyond the phenomenon. Jainism does the same, and with this difference, that it does not recognise the real from a restricted point of view. No better example of the clarity, subtlety and profundity of the Jaina intellect could be given.
Regarding the literary contribution of the Jainas, it would take a fairly big volume to give a history of all that they have contributed to the treasures of Indian literature. They have developed at all times a
2. Radhakrishnan, Indian Philosophy, I, p. 298.
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