Keynote Address of Dr Sagarmal Jain at Calcutta

Author(s): Mahadeolal Saraogi
Publisher: Mahadeolal Saraogi

Page 14

but, at the same time, we must be aware of the fact that they are not separable. Though on the basis of some pecularities in theory, we can distinguish them, yet in practice, it is very difficult to bifurcate them. Because none of these two remained uninfluenced by the other. The earlier Sramanic trends and its later shades Jainism and Buddhism were influenced by the Vedic tradition but at the same time they have also influenced it. The concepts of Tapas or austerity, ascetism, liberation, meditation, equanimity and non-violence, which were earlier absent in Vedas, came into existence in Hinduism through Sramanic influence. The Upanishadas and the Gita evolved some new spiritualistic definitions of Vedic rituals. Both are the representatives of the dialogue which had taken place in Sramanic and Vedic traditions. The Upanisadic trend of Hinduism is not a pure form of Vedic religion. It incorporated in itself the various Sramanic tenets and gave a new dimension to Vedic religion. Thus we can say that our Hinduism is an intermingled state of Vedic and Sramanic traditions. The voice which was raised by our ancient Upanisadic Rsis, Munis and Sramanas against ritualistic and worldly outlook of caste ridden Brahminism, became more stronger in the forms of Jainism, Buddhism along with the other minor Sramanic sects. Thus the Upanisadic trend as well as Jainism and Buddhism provided resort to those fed up with Vedic ritualism and worldly outlook towards the life.
Not only Jainism and Buddhism but some other sects and schools of Indian thought such as Ajivakas and Sanikhyas also adopted more or less the same view towards Vedic ritualism.
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