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302
Lord Mahavira
rather than Jiva which was to become the Jain technical term for a life-monad.48
What appears as new however, and what must have served at the outset to distinguish the Jains from other groups of world renouncers, is the integration of previously established categories such as karma, rebirth and deliverance into a particularly rigorous mode of life based on a uniquely sensitive analysis of the nature of the external world and the various types of living creature which surrounded the individual. It is both the self-control and the compassion generated by this understanding, the awareness that all living creatures to a greater or lesser extent experience the same sort of feelings as humans, and the resultant desire for, as the Jains put it, friendship with all creatures, which mark out Jainism as a religion with universal concerns at its very beginning.
1.
2.
10. 11. 12.
For the biographies of Haribhadra, see Granoff (19896). See also Chapter 5 and 8. For the fullest version available, see Hemacandra (1931-62). Cf. Deleu (1970: 257). Gombrich (1988). Cf. Collins (1982: 29-64). For a version of this ubiquitous story. See Granoff (1990: 118-39). Cf. Deleu (1970: 140-2). Cf. Bollee (1981) and Dundas (1991: 173-4). The terms gana and sangha were also used of some of the quasi-lligarchies which were eventually swallowed by larger kingdoms. Cf. Collins (1988). Cf. Norman (1983). For the structure of the Jain universe, see Chapter 4. They also differ in the type of karma they have accrued. See Hemacandra (1931-62, volume three: 7 and 346). An important and unique theme in the biography of the twenty-second fordmaker Nemi is his renunciation of the world on his wedding day on seeing the wretchedness of the animals who were to be killed to provide food for the feast. See Utts 22. 14-24. Jain women will ofter to the popular belief that Mahavira's non-violence was such that he did not kick out even in his mother's womb. Cf. Bechert (1983). Malvania (1986: 89-95). Cf. Deleu (1970: 163).. Jacobi (1884: 70-87). Cf. Bruhn's introduction to CMPC: 6. Wujastyk (1984). For Shvetambara references to the endurances, see Dundas (1985: note 55). Cf. Deleu (1970: 214-20). For the Ajivikas, see Basham (1951). Jaini (1980: 228-9).
14.
15. 16.
17.
20. 21. 22.
