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The Fordmakers
299 what light they throw on the earliest phase of Jain teachings.
The extensive 'Enunciation of Explanations provides the fullest textual account of Mahâvîra's teachings but because of the stereotyped manner in which they are presented, generally taking the form of a response to a question posed by Gautama, this particular scripture 'is perhaps more significant as an indication of the vast range of metaphysical interests of early Jainism as personified in the figure of the twenty-fourth fordmaker. It is impossible to demonstrate the existence of some original, pristine form of Jainism but the oldest sources available, the first books of the Acaranga and Sutrakritanga, do suggest what was most significant in Mahâuîra's teachings and how, as a path to deliverance, they linked up with the broader Indian thought world.
The Acaranga makes a firm statement about the central concern of the doctrine: 'All breathing, existing, living, sentient creatures should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. This is the pure, unchangeable, eternal law which the clever ones, who understand the world, have proclaimed' (AS 1.4.1.1-2; trans. Jacobi).
The world is characterised by ignorance, suffering and pain caused by action (AS 1.1.2.1). True understanding embodies itself in non-violence through an awareness that all living creatures, including oneself, do not wish to suffer in any way (SKS 2.11.910). As a broad ethical principle, this is fairly unexceptional and has to be fitted into a further series of conceptions: action, whether done, caused or condoned by oneself, brings about rebirth (AS 1.1), and the world is in a state of suffering caused by the actions of ignorant people (AS 1.2.1) who do not know that they are surrounded by life-forms which exist in earth, water, air and fire, a true understanding of which can be gained from the teaching of Mahâvîra. Denial of the nature and reality of this world is tantamount to the denial of the experience of one's own inner self (AS 1.1.3.2).
Jainism, then, appears at the outset as a form of knowledge grounded on the authoritative insights of a teacher which enables a reorientation of one's attitude towards the world of living creatures and consequently, towards oneself. It is not, however, envisaged as a path which can be followed by householders who of necessity perform all sorts of violent actions and are in thrall to
