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12
Jain Theism
"evolved the beginning of sublime idealism of India. We discover in it successive strata of thought, signified by Mantras or the hymns, the Brāhmaṇas, and the Upanisads. The views put forward in this age are not philosophical in the technical sense of the term. It is the age of gropping where superstition and thought are yet in conflict.'12
The principle of sacrifice is, after all, 'the offering of one's all to God and doing of one's work in a spirit of dedication to God."'13 The old vedic religion included the sacrifice of five kinds of animals: goats, sheeps, cows or bulls and horses. It was later on mainly under the chief influence of Jainism, Buddhism and Viśnavism," the practice become discredited."'!Thus we find, chiefly in the old Vedic period, sacrifice, as a ritual, a method to gain release quite popular amongst the Hindus. Of course, the “Vedic hymns declared that prayers and worships were the best means for gaining the favour of the Divine."':
We know that the approach of the Sramanas was quite different from that of Brāhmaṇas. They too were spiritual and wanted freedorn from the sufferings. But to them satya (truth) and Ahimsā (non-killing) were the most important principles. They revolted against the Vedic ritualistic sacrifices and advocated Ascetcism. “By means of temperance, chastity and mental concentration one can increase the force of thought and will.... Tapas or austerity is said to be better than sacrifices'16 and is regarded as the means for higher knowledge and Divine relief.
The revolt against the Vedic ritualistic sacrifices has been expressed by different schools in different ways. The strongest, both morally and philosophically, is by Sramana Jainism and Buddhism both have revolted it positively. “For them all, duty of man would consist in ascetic practices by which the unchangeable essence could be freed from the changing trammels.''}} Both, Mahāvīra and Buddha tried to purify Hindu religion that, according to them, had such inipurites like the dogmatic approach and ritualistic sacrifices. Protests were uttered by both Mahavira and Buddha. Mahāvira emphasized the philosophy of non-absolute for the contemplation and doctrine of ahimsā or nonviolence in human conduct. He insisted on a life of austerity and compassion. Mahāvira said, "know it for certain that as you dislike pain so do the other animals. Knowing this show compassion to other 12. Dr. S. Radhakrishnan Indian Phil. Vol. I. pp. 57 13. Dr. Radhakrish Reader - ed. An Anthology Pub. Bhavan's pp. 195 14. Ibid pp. 199,
15. Ibid pp. 331, 16. Ibid pp. 332.,
17. Ibid pp. 333
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