Lecture On Jainism

Author(s): Lala Banarasidas
Publisher: Anuvrat Samiti

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The Sapta-Bhanginayajnas are the Jains. The Sapta-Bhanginaya is an object of frequent attack by the Brahmans. If they find anything in Jainism which they think they should attack, it is this SaptaBhanginaya. It is this Sapta-Bhanginaya which is criticised by Badarayana in Sutra 33. "a faa #hala."
li is this Sapta-Bhanginaya upon which Shankar bases his victory over the Jains near l'jjain as it recorded by Madhava in his Shan. kar-Dig-lijavit. It is this Sapta-Dhanginay' which is criticised in Svaraiva Siidhi, as a Pandit has recently col! me. Now I ask you, gentlemen, if the Jains and the Buddhists were spoken of as different scets, as carly as the time when the Mahabharata and the l'crlanta Sutras were composed, how could the sains be regarded as an offshoot of the Buddhists?
As for other references to Jainism in Brahnianical writings I may refer you to Mahabharata, Adi Parva,
idhyaya 3, Shlokas 26 --27, where the Shesha Naga stcals away the Kundala of Utanka in the disguise of a Nagna Kshapanaka.
atsaso fu afuapai ugu P4 Daftau T8 TOH स्त्वरमाण उपसत्यते कुण्डले गृहीत्वा प्राद्रवत् २६.
Nilakantha explains Kshrpanaka as Pakhanda Bhikshuka. Nagna Pakhanda Bhikshuka must mean a Digambara Jain monk. It is a pity that the Brahmans introduce Jain monks on occasions when some bad duty is to be performed. For instance, see also Mudra-Rakshasa-Nataka, where a Jain monk has