________________
Antiquity of Jainism Jinas and Buddhas amongst them even before the sixth century B.C. It seems that they were the followers of the Jainism which is known to have come into existence even before the sixth century B. C. Jainism as a Dravidan Religion:
Dr. Zimmer considers Jainism to be an older religion even than Vēdio religion and called it the Dravidan religion. Both are simple, unsophisticated, clear cut and direct manifestation of the pessimistic dualism, Jainism believes in pessimism, a conviction that human life is full of misery, no trace of which is to be found in the optimistio attitude of the Vedic Aryans. The doctrine of transmigration of the Dravidans unknown to the early Brahmanas suddenly emerges in Upanishads and forms an essential element in the Jain religion. What is more important, is the fact that the doctrine assumes it (x) peculiarly Indian form by its association with the doctrine of Karman and we know that the most primitive ideas of Karman are found in Jain Metaphysics. An atheistic attitude and a kind of dualism between soul and matter characterize both Dravidan religion and Jainism. From this religion also arose the heterodox seots namely Sánkhya, Yoga and Buddhism.
Dr, Zimmer further observes that Jainisin and Zoorastrian religions seem to be the forms of the Dravidan religion. Both arose as a protest and as parallels against the Vēdic religion and the religion of Avasta respectively in about 8th Century B. C. for the revival of the older religion which we may call the Dravidan religion. There are elements of similarity in both the religions. Parsvanatha and Zooraster were contemporary in time and they were against the sacrificial ceremony and polytheism of the gods. The enemy of Páráva was Kamatha, while of Zoorăstra is Dahaka. Both gave troubles to Parsva and Zoorastra respectively for a long time but at the end, they were overcome by love. The serpents springing from the shoulders of both the images are well known. It seems that the snake played an important part in the lives of both.
Dr. Zimmer's arguments are held plausible but our main difficulty in accepting them is that our knowledge of the Dravidan faith is Very meagre and perfunctory.
1. Jayaswal Revised notes on the Brahmin Empire; J.B.O.R.S. XIV P. 26.
