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HISTORICAL & ETHNICAL ROOTS OF JAINISM 21
of Upanishads which developed within the bounds of Vedic faiths or more probably, on the basis of several Vedic doctrines, accepting non-Brahmanic (and sometimes directly anti-Brahmanic) character rendered significant influence on Jainism (as also on Buddhism and Bhagvatism). In particular, we have in mind the conception that man can directly turn to God (to the Absolute), can achieve salvation by his own deeds and thoughts without the medium of Brahmin-priest without numerous sacrifices or offerings.
The basic philosophic conception, on the basis of which all the anti-Brahmanic teachings developed on the so-called outskirts of the Vedic world lies precisely in this fact.
It is also possible to assume that the Upanishadis, although included in Vedic literature, adopted a number of elements of non-Brahmanic i.e. in the main, non-Aryan cults.
Pannikar's contention that the teachings of Upanishadas demanded 'high development of individual' causes some doubt.1 This was a teaching rather having its source in that situation where a full-fledged community member-Kshatri-occupied the position of performer of a number of communal functions in the kin-tribe commune. Later on in the republic Janapada, this position was occupied by the independent warrior-Kshatriya. Probably, because of this, the teaching of Upanishadas spread widely in the Kshatriya republics.
It is not accidental that the philosophy of Upanishadas is called the philosophy of Kshatriyas by research scholars in the course of many years. And it is probable that precisely as a result of its proximity to the Kshatriya ideology, the Upanishadas had much in common with Jainism.
H. Jacobi, comparing Jainism with Buddhism and Brahmanism, came to the conclusion that there are elements, common to all the three religions and these according to him are precisely2: faith in rebirth of spirit, teaching about Karman (retribution according to deeds, performed in the previous births), belief that it is possible to achieve salvation from further rebirths and belief in the periodical manifestations of prophets (or gods), who strengthen religion and truth on the
1. K. M. Pannikar, A Survey of Indian History, Bombay, 1957. 2. H. Jacobi, Jaina Sutras, Part I, Introduction.
