Jainism

Author(s): N R Guseva
Publisher: Sindu Publications P L

Page 61

DEVELOPMENT OF JAINISM IN BIHAR
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Amongst both the Digambaras and the Shvetambaras, there are castes but the former do not observe caste-restrictions. When marriages are effected, they regard their set as one common sect. Shvetambaras adopt rather more caste prohibitions and observe caste endogamy.
The friendship of Mahavir with Makhali Gosala, the head of anti-brahmin sect of Ajivikas, who came from slave origin, speaks of the great liberalism of ancient Jainism and possibly of active counteraction to it."
Mahavir travelled with him for six years, preaching the truth about the futility of reliance on the posthumous life of the soul, about uselessness of sacrificial offerings and about the necessity for the ascetic to expose his body. This preaching was similar to the teaching of Ajivikas.
Many a scholar considered that Mahavir and Buddha were one and the same person and Buddhism and Jainism were two branches of the same teaching, out of which Buddhism originated earlier.
Herman Jacobi, a profound scholar of Tain and Buddhist literature thoroughly compared all legends connected with Mahavir and Buddha and also the basic tenets of their teachings and showed that they preached independently of each other (although in the historically close period).
According to Jacobi. similarity in names of the parents of Mahavir and Buddha testifies to the fact that such names were very much widespread amongst Kshatriyas.
The facts of lives of both, as described in the works of ancient Indian literature are completely different. Thus, Jacobi writes that Buddha and Mahavir were born in different geographical spots (let us add: and also at different periods). Buddha's mother died soon after his birth. Mahavir's parents lived for 30 years after his birth. Buddha became an ascetic against the will of his father and when he was alive, Mahavir became an ascetic after his father's death and with the consent of Kshatriyas. Buddha was a devotee for six years, Mahavir, twelve years. Buddha did not appreciate the ascetic feats (neither his own nor of others). Mahavir considered that these were
4. D. R. Chanana, Slavery in Ancient India. 5. Bihar Through the Ages, p. 131. 6. Refer to, for example, Bart, Religions of India.