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Yogis put all place of Yajñas that Buddhists and Vedic activities of senses and activities of expansion and contraction of Prana-Tattva (life essence) as obligation into knowledge illuminated and self-controlled fire of yoga, which has the purity, and brightness of Śarana, Dhyana and Samadhi. In this fire of yoga the activities of Prana (life essence) and sense disappear. It resembles the fire that spreads by adding oil or Ghee. Thus, this spiritual interpretation of Yajña propounded by Jaina Dharma is appreciated in Buddhist and Vedic tradition. This is the main contribution of Śramana to Hindu tradition.
SPIRITUAL INTERPRETATION OF RITUALS
Jaina thinkers have given a new vision to thoughts related to external rituals. Outer cleanliness and bathing etc. which were considered the main form of dharma and prayer or worship, was also given a new spiritual outlook. Uttarādhyayana says: Dharma is river, Brahmacarya is the bank of the river or a tirtha and bathing in it purifies the Atman and makes it serene and tranquil. Similarly, in Buddhist philosophy true bath means attainment of true virtues of mind, body and speech. Not only in the Jaina and Buddhist traditions but also in the Vedic tradition this outlook became prominent that real purity lies in the development of spiritual values. These concepts of Śramanas influenced Vedic or Hindu
tradition also.
Similarly, donations (Daksinā) given to Brahmins were given a new meaning and it was said that self-control (Sanyama) is better than Dana or donation. It is said in Uttaradhyayana that a person who observes self-control and does not give donations is better than the one who donates thousands of cows every month but does not practice self-control. Dhammapada also says
57 Jainism and its History
