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CONCLUSION
Since Jains did not accept the authority of Vedas and its speculative concept of God; the hostile orthodox Brāhmaṇa philosopher called it a nastika philosophy, unbelievers in God.
Jainism, a religion, indigenous of the Indian soil, unlike Aryans who brought with them Vedic philosophy in India, was generally believed by scholars that Jainism like Buddhism was born out of discontent against Brahmanism. The fact, however, remains that the orthodox Brāhmaṇas in general were not as hostile to Jainism as they had been towards Buddhism throughout the centuries. Mahāvīra the 24th Tirthankara, protested against caste privileges no doubt provoked the opposition of Brāhmaṇas who in turn criticized the Jaina religion and philosophy by classifying it as unorthodox, atheistic religion, but not so militantly and bitterly as they did to Buddhism. Moreover, Mahāvīra did not criticize the authority of the Vedas so strongly as did the Buddha, but he supported Karma based castism in a way and recognized the status of the trivarṇa, i.e. the Brāhmaṇna, the Kṣatriya and the Vaisya, eliminated the fourth one the Śūdra.
301
Mahāvīra taught man to look not beyond himself for hope and aid. His teachings, proved so effective that even a section of the Brāhmaṇas are said to have recognized him as a great teacher.* Intellectual Brāhmaṇas also joined the ranks of Jainas from time to time owing to conviction as well as for honour and contributed to the maintenance of the reputation of the Jainas for learning."
It is true that Hinduism, Jainism and Buddhism at times clashed violently with each another, but so far as the conduct of their followers was concerned, it is now fully admitted by scholars that the systems are really not antagonistic, but complimentary to each another. The contribution of the Jaina thinkers in formulation of
*Kalpasūtra (Sukhabodhikā), P-112, 118
SC.V. Vaidya, H.M.T, vol.11, P-406
"Dr. Nathmal Tatia, "Studies in Jain Philosophy', 1997,P-87-88
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