Introduction to Jaina Sadhna

Author(s): Sagarmal Jain
Publisher: Parshwanath Vidyapith

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Historical Development of Jaina Sādhanā : 7
the other hand that the stream of Indian spiritualism is one at its source, irrespective of getting divided later into Upanisadic, Buddhist, Jaina, Ajivika and other rivulets. The work Rṣibhāṣita is a clear proof of the assimilative and tolerant nature of Indian thought. Today, when we are deeply bogged into communal separatism and strife, such great works could be an enlightening guide.
Thus, the position, these Upanisadic Rṣis held in early books of Jainism is a clear evidence which shows that the stream of Indian spiritualism is one at its source. We cannot have a proper understanding of these trends if we treat them in isolation. Acārānga, Sūtrakṛtānga and Rṣibhāṣita may be understood in a better way only in the light of Upanisadas and vice-a-versa, similarly the Suttanipāta Dhammapada, Theragāthā and other works of Pāli canon can only be properly studied in the light of Prākṛta Jaina canon and the Upanisadas.
Jainism and Buddhism
As we have already mentioned Jainism and Buddhism, both belong to the same Śramanic tradition of Indian Culture. Mahavira, the 24th Tirthankara of Jainas was a contemporary of Gautama, the Buddha. Both flourished in the sixth and fifth century B.C., at a time when the simple nature worshiper of early Vedic religion became caste-ridden and ritualistic. Both were regarded as rebel children of Hinduism by Western thinkers, but really they were the reformers. They have given a spiritual meaning to the Vedic rituals and thus, founded a religion of self-purification and self-development. Sweeping away the long accumulated excrescences that had grown over Hinduism in the form of outmoded rituals, they also challenged the infallibility of the Vedas and undercut the indisputable superiority of the Brāhmaṇas. They were of atheistic nature and so they did not accept the concept of God as a creator and controller of the