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Jainism Upto the Last Victor
literature as well as in the Mahabharata.63
Being the products of the same intellectual atmosphere the teachings of the Buddha and Mahâvîra naturally use similar expressions and display some common features.64 The belief in the past and future Enlightened ones, idea of the impermanence of the worldly pleasures, undesirability of samsara, rejection of the authority of the Vedas and of the efficacy of the Brahmanical rituals were common grounds between them. A pessimistic attitude towards life and world was shared alike by both. Both of them also subscribed to the doctrines of Samsaravada-and Kriyavada, Further, both. emphasized the superiority of the ascetic over the householder, but attached 'due importance to moral and disciplined lay life as a preparatory or initial stage for liberation'. Jainism is a frankly atheistic creed recognising no Supreme or Universal Soul over and above the individual jivas and an atheistic strain is implicit in the Buddhist practical morality also. At least both of them deny the existence of an intelligent first cause. According to G. C. Pande "disbelief in a creator and controller of the world-process may be called a characteristic trait of Sramana thought".65 Further, both adored defied saints, possessed a clergy practising celibacy and emphasized non-violence.
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Because of these striking similarities it was argued by some earlier writers that the two religions were actually one and that Jainism was an off-shoot of Buddhism. According to Barth there is such a great similarity between the Buddha and Mahâvîra that we are instinctively led to conclude that 'one and the same person' is intended. Further, according to him the similarities in the doctrines and history of their religions prove that one of two religions is a sect of the other.66 But scholars like Colebrooke, Jacobi, Blihier, Guerinot, etc. have conclusively proved that the two religions were different from each other. It is true that for many years the Buddha and Mahâvîra were contemporaries but there is no doubt that they were different persons. Further, despite above similarities their religions show remarkable individualities, enjoyed patronage of separate kings and were never confused as one by the Brahmanical authors.67 Emerging as distinct creeds in the sixth century B.C. they drifted farther apart in the subsequent periods. In contrast with the Buddha's Middle Way which took asceticism in the sense of self discipline, the Jaina doctrine attaches
