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Uttarādhyayana accepting the identities of other (anya-linga) siddhas suggest that in olden times Jaina tradition was liberal enough to accept that not only those following its own code of conduct but also those following a different culture or code of conduct are capable of attaining liberation. The only condition, however, is that they be of steadfast mind and free from desire, attachment and hatred.
In this context it is necessary to mention the name of Ķsibhāsita, which is the older Jaina scripture of 4th century BC. In the Jaina tradition, this text was probably written when Jaina religion was not fully developed. This text mentions a list of about forty five sages which include sages like Narada, Asitadevala, Angirasa, Parāśara, Aruna, Narayana, Yajñavalkya, Uddalaka, Vidura, Sāriputta, Mahākaśyapa, Mankhali-Gośala, Sanjaya (Velatthiputta), etc. and all of them are called Arhat Rsis, BuddhaRsis or Brahmana. Rsibhāsita contains a collection of their spiritual and moral discourses. The writing of this text in Jaina tradition clearly indicates the fact that the tradition of Aupanısadika sages and that of Jaina sages have a common source. This text not only indicates the religious open mindedness of Jaina tradition but also points to the fact that all Indian spiritual traditions have one and the same source. All the streams, Aupanişadika, Buddhist, Jaina, Ājivakas, Sānkhya, and Yoga etc. are just different streams from one and the same original source. Just as Rsibhāsita of Jaina tradition contains the discourses of different sages so also the Theragathā of Buddhist tradition contains the teachings of sages (Sthaviras) of different traditions. It, likewise, includes the names of many Aupanısadika and other Ācāryas of Śramaņa tradition while including the name of Mahāvīra. All these descriptions are pointers to the fact that Indian thought has been magnanimous and tolerant right from ancient times. This magnanimity
49 Jainism and its History
