Outlines of Jainism

Author(s): J L Jaini, F W Thomas
Publisher: Cambridge University Press

Page 43

INTRODUCTION : HISTORY, ETC.
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and under more tolerant kings the followers of Jainism sought out these books and published them all over the country. These, then, are the direct originals of the many translations and commentaries which constitute the largest proportion of the books in the Jaina libraries attached to the temples or established apart.1
Thus it would seem that the Jaina Māstras are very far from bemy the direct l'epresentatives of the teachings of the last Tirthankara, whose word alone, according to them, is infallible and deserving of umquestioned faith. The above sketch of the vicissitudes of Jaina sacred literature is sufficient to make us think twice before accepting the trite saying of Jaina pandits and others that the word of Kevalins must be taken as truth itself. Jainism claims to be eternal. But Jainism, or the spirit of Jainism, is not identical with the body of written Jainism, as it exists to-day. Twenty-four centuries have passed since Mahāvīra
1 The division of the Jain community into the two sect of Svetām baras, "White-robed," and Digambaras, "Sky-robed," i.e. naked, took place, according to their concurrent testimony, 609 years. after Mahā vīra, i.e. about SO A.D. But in germ it existed as early as the time of the First Council. The points of difference are minor ones, the Digambaras holding that the Perfect Saint lives without food, that a monk should not own anything, even clothes, and that -alvation is not possible for a woman, for which last reason they do not admit of puns. They also disown the canonical books of the Sretambaras.
Later divisions gave rise to various other sects, such as that of the Luíkās (1432 A.D.), which denounces idols, and that of the still somewhat numerous Sthānaku-rāsīs, or Dhundhiās (1653 A.1).), holding the same view. Other sects, ancient and mediaeval, are mentioned in literary and epigraphical documents.