Jainism vis a vis Brahmanism

Author(s): Bansidhar Bhatt
Publisher: Z_Nirgranth_Aetihasik_Lekh_Samucchay_Part_1_002105.pdf and Nirgranth_Aetihasik_Lekh_Samucchay_Part_2

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Bansidhar Bhatt
Jambū-jyoti
problems in deciding on a particular Section into whose units the passages should be included. In the situation, we followed the above criterion in (b) for an allotment of Sections, namely a Jaina text of early character comes before the others of late character. Here also, we first decided which one of these texts stands first, prior to the other ones in questions, or, which Jaina text occupies a Section preceding in order, and then we included the resembling passages of other texts into appropriate units of that Section of the Jaina text which stands ahead of others in order. In this way, unnecessary details and repetitions are avoided. The criterion we followed is not suggestive of temporality-contemporary or early or late character of any of the passages included into a unit.
In short, Jaina passages of Sections 1-4 resembling with any of the Jaina passages of Section 1 are included into (appropriate units of) Section 1. Similarly, resembling Jaina passages of Sections 2-4 are included into Section 2, of Sections 3-4 into Section 3, of Section 4: A-B into its Part A, and of its Part B remain in their own Part B.
(e) Brahmanical Passages in Units :-- The Jaina passage(s) in a unit must be followed by any number of Brahmanical passages which somehow are resembling in words or/ and ideas with the former ones. We normally use an abbreviation "cp." (= compare !) before the Brahmanical passages. It suggests that the Jaina passages are comparable with the Brahmanical ones. Thus, a unit opens with any number of Jaina passages and ends with any number of Brahmanical passages and displays their mutual resemblances.
Our Catalogue of Parallels does not exhaustively cover all passages or parallels. We could have collected probably a few more passages of the type from both, the Brahmanical and the Jaina literature. But such an exhaustive collection hardly would have added something to the main issue of this paper, namely an orientation in Jainism in relation to Brahmanism. This will be fruitful even with the Catalogue registering an optimum number of passages-nearly 300 Jaina and 350 Brahmanical ones accommodated in some 125 units.