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JULY, 1983
independent from all others; and that, therefore, it is of great importance for the study of philosophical thought and religious life in ancient India." M.M. Dr. Ganga Nath Jha, too, is of opinion that "The Jaina philosophy no doubt holds certain principles in common with Buddhism, Vedanta, Sankhya, Nyaya and Vaisesika systems, but this does not disprove its independent origin and free development. If it has some similarities with the other Indian systems, it has its own peculiarities and marked differences as well." Prof. G. Satyanarayan Murti also observes, "Some of its doctrines are peculiar to itself and leave a stamp of individualism on the Jaina creed;" and Dr. Guerinot, the French savant, that "Jainism is very original, independent and systematic doctrine." In his paper 'Jainas and Hindus', Prof. Chintaharan Chakravarti says, "Though it is not possible at this stage of our knowledge to determine the comparative antiquity of Jaina and Brahmanic things, the realistic and rationalistic tone of the former does not fail to attract notice of even a casual observer." Another authority asserts, "We may make bold to say that Jainism, the religion of Ahimsa (non-injury) is probably as old as the Vedic religion, if not older...... There is no doubt that the religion of Ahimsa was as old as the Vedas themselves." Yet another eminent thinker observes, "Besides there being numerous references to Jainism in the Vedas and Purānas, another simple fact shows that Jaina philosophy is as old as Hindu philosophy. It is a feature of the early epoch of the development of metaphysics that the category of quality is not defined... Yet another fact is its (Jaina) hero worship, the worship as deity of perfected mortals, and such worship is characteristic of all primitive religions. Lastly, there is its animistic belief, again a primitive notion." In fact, as Dr. Edward Thomas, speaking about the simplicity, hence greater antiquity of Jainism, remarks, "The more simple faith per se must be primarily accepted as the predecessor of the more complicated." And "What more simple" asks Major Gen. Furlong, "Can there be than Jainism, be it in worship, in rituals, or in morals ?"
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Reviewing the whole situation, Prof. Ramaswami Ayengar may be quoted, who says, "For a scientific student of early Indian History, the history of the Jainas begins from the time of Mahavira who is supposed to be the founder of Jainism. This conception regarding the origin of the faith has unfortunately led scholars to believe that Jaina tradition and literature are unreliable and useless for reconstruction of history. The less well informed among them went so far as to say that Jainism was an offshoot of Buddhism, simply because certain details in the lives of Mahavira and the Buddha are coincidental. Nor was Dr. Hoernle, perhaps the most well meaning amongst the writers on the subject, any nearer the truth when he said that neither of the sects could lay claim
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