Jain Journal 1972 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 82

APRIL, 1972
221
practical effect of such outlook on the part of the great Jaina teachers of the period was profound, and a number of royal families like the Kadambas, the Gangas, the Calukyas and the Rastrkutas, came one after the other sometimes as champions and always as benevolent patro of Jainism. The ministers, generals, feudatories and commercial magnets of these rulers followed suit. Dr. Saletore says, "Jainism in short received universal patronage from all ranks of people. And the leaders in turn reciprocated the trust and reverence which the princes and people reposed in them by contributing in a large measure to the philogophy, literature and arts of the country.” In fact, as Dr. Altekar observes, “It is very probable that at least one third of the total population of the Deccan of our period was following the gospel of Mahavira." The influence of religion is estimated by the result it produces on the character of the people. And "it is gratifying to find”, says Altekar, "that the Arab merchants of the age, inspite of their religious differences pay as high a compliment to the Indian character as was paid by Megasthenes and Yuan Chwang.". He further remarks, “It must be remembered that Jainism preaches the doctrine of ahimsă in a more extreme form than Buddhism, and yet the history of the Deccan of our period shows that it had no emasculating effects upon its followers." Citing a number of examples of the great Jaina men of war he goes on to say, "In the face of the achievements of Jaina princes and generals of our period, we can hardly subscribe to the theory that Jainism and Buddhism were chiefly responsible for the military emasculation of the population that led to the fall of Hindu India.” There is ample evidence to show that the Jainas in large numbers used to enlist in the army and distinguish themselves on the battlefield.
Jainism had gradually popularised itself to such an extent that there was left little outward difference in the rituals, modes of worship and religious celebrations between itself and Hinduism. Often in the same temple Jaina and Brahmanical and even Buddhist gods were installed side by side. Jaina pontiffs like Jinasena (A.D. 770-850) deviated from the orthodox path in adopting many rules and practices enjoined by the Brahmanical Dharmaśāstras and in prescribing them for the Jainas as well. Wide and sympathetic toleration was the characteristic of the age. It seemed as if the people had realised that there was no cultural difference between the different prevailing religions and that an individual might follow any one of them or make a combination of the acceptable elements of any one or more of them as suited his temperament, somewhat in the manner of a modern man of culture who does not realise any inconsistancy in simultaneously becoming a member of different social, cultural and political societies. A certain amount of