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Aspects of Jainology : Volume VI
concept of Śasanadevatās or Yakşa-Yaksis is nothing and laid the foundation of enmity and disintegration but a Jaina version of Hindu deities. As I have pointed in this great Indian culture. But, in reality, it was not a out earlier, the influence has been reciprocal. This revolt but a reformer's crusade. In fact, Vedic and can be discerned from the fact that on the one side sramanic traditions are not rival traditions as some of Hinduism, accepted Rsabha and Buddha as incarna- the Western and Indian scholars wrongly constitute, tion of God, while, on the other, Jainism included they are complementary to each other. These two Rāma and Krsna in its list of Salakāpurusas, great represent the two aspects of human existence - personalities. A number of Hindu gods and goddesses physical as well as spiritual. There has been a are accepted as consorts of Tirthankaras such as Kāli, deliberate effort to creat a gulf between Jainism and Mahakali, Cakreśvari, Ambikā, Padmāvati, Siddhikā Buddhism on the one hand and Hinduism on the and some others as independent deities such as other, by Western Scholars. Unfortunately, some Sarasvati and Lakşmi. It is to be noted that the Jainas Indian scholars, even Jaina scholars have supported have included Rāma and Krsna in their list of sixty- their point of view, but in my humble opinion this is a three great personalities before c. 3rd A.D. because a false step taken in a wrong direction. It is true that mention of Krsna in the early canonical text is found. sramanic and Vedic traditions have divergent views Not only this, an epic on the story of Rama was on certain religious and philosophical issues, their composed in Jaina tradition by Vimalasuri in between ideals of living also differ considerably, but this does c. Ist-5th A. D. Similarly the image of Jaina Sarasvati not mean that they are rivals or enemies of each other. (c. 2nd A. D.) is also found at Kankāli Țila, Mathura. As reason and passion, śreya and preya, inspite of Thus, evidently various Hindu dieties were included being different in their very nature, are the compoin Jainism before c. 3rd A. D.
nents of the same human personality, so is the case The moot point, I intend to come to, is that with Sramanic and Vedic traditions. Though different religious traditions of our great Indian inheriting distinct features, they are the components culture have exchanged various concepts from one of one whole Indian culture. Jainism and Buddhism another. It is the duty of the scholars to study and are not rivals to Hinduism, but what they preach to highlight this mutual impact which is the need of the the Indian society may be termed as an advanced hour and thus, to bridge the gulf that exists between stage in the field of spirituality as compared to Vedic different religious systems due to the ignorance of ritualism. If the Upanişadic trend, inspite of taking a their interactions and that of history of mutual divergent stand from Vedic ritualism, is considered impacts. Though it is true that Šramanic tradition in as part and parcel of Hinduism and an advance togeneral and Jainism and Buddhism in particular have wards spirituality, what is difficulty in measuring some distinct features, discriminating them from the Jainism and Buddhism with the same yardstick ? If early Vedic or Brāhmanic tradition yet they are not Upanişadic tradition is considered as an advancement alien faiths. They are the children of the same soil and from Vedic ritualism to spiritualism, then we have to they come forward with a bold reformative spirit. It accept that Buddhism and Jainism have also followed would be a great mistake if we consider that Jainism same path with a more enthusiastic spirit. They stand and Buddhism, are a mere revolt against Brāhminism for the upliftment of the weaker section of Indian or faiths alien to Hinduism. The Western scholars society and redemption from priesthood and ritualism. have committed a blunder in high-lighting this view They preach the religion of common man, based on
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