________________
118
Jainism
passage of time. This is responsible for a qualified attitude of various writers towards the Buddha of the Pițakas and that of Mahāyāna.
The earliest and basic theory of both Jainism and Buddhism is such that a being of this world, in one of his previous births entertains a feeling of doing some good to the people, conducts himself accordingly, and thus developing himself in every succeeding birth perfects himself as a Tirthankar or Buddha. The difference that divides that the common man and the uncommon Tirthankara and Buddha consists in the degree of spiritual excellence and this confers on them the fitness of leadership in the domain of divinity. Excepting this, there is no other difference. In sum, both-the Tirthařkara and Buddha-are not pure and perfect from the beginning but they become so as time passes on and attain the status of a Tirthankara and Buddha. The earliest biographies of both these dignitaries were based on this belief or theory or approach. This made it essential for both of them to strain every nerve to achieve spiritual elevation. On account of this very fact; the descriptions of their giving on worldly life and accepting renunciation as also their practices of penance and austerities figure so prominently in their biographical accounts. Mahāvira took penances and austerities as constituting the ideal way of life throughout while Buddha welcomed it not throughout but only in between. But this might have been the case because of difference in the essential natures of both of them. The impression which is gathered from the earliest biographies of both of them is to the effect that both the personages have advanced their growth like the oridnary man, who adopts a certain way of life being urged either by their own wisdom or by being enlightened by others.
Second Stage But when the biographies enter the second stage-not the contemporary stage but that stage when the sects had taken firm roots-some extraordinary features get entry into them and the extent of the stories of previous births becomes enlarged. In Mahāvira's biographies of this period, the narration starts from his birth preceeding the birth of Rşabha even-the first Tirthānkara. Therein we find the account also of Mahāvira's efforts to cultivate his potentiality to become the Tirthankara. We come across in them the explanation of certain events and episodes which occurred in his last birth tracing on the basis of the Law of Karman their connection with those which previously happened such as his having been born as the grandson of Rşabha, as also as chakravartti and also his pride wbich he entertained when he knew that he is to be the Tirthařkara in future. Elaboration of the original principle of Mahavira as evidenced in the formulation of his favourite Law of Karman is the main aim of the narration.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
