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On the other hand, it is interesting to note that in some Jaina works (for instance the Darshana. Sāra pritsen by Déva Nandi Acbārya ) Buddha is said to have been originally a disciple of Plþitāshrava-the sixth paint in succession from Pārsvanätha-i e. a Jain Monk.
Whatever the historical value of the tradition may be, it is sufficient to note that as a result of such references in Buddhist works, wę must look upon Jainism, 28 existing from times prior to Buddhism. Therefore, it was not an offshoot of Buddhism but a religion propounded independently of Buddhism.
Jainism is even more ancient than Buddhism. We have already seen that certain Jaina tenets had already been current in the time of Buddha.
The Mabābhārata refers to the Jaina doctrine in several places. Comparatively speaking, the references to Buddhism are much rarer. The reason of this is obvious. Jainism had been prevalent from remoter times than Buddhism, which, therefore, was naturally lens often mentioned in the Mahābhārata.
In the Ādi-parva, Uttanka is said to have seen a Kșapanaka on his return-journey to the preceptor, and Ksapaņaka means a Jaina saint.
In the Shānti-parva-Chapter 239, the Sapta Bhangi Naya is referred to.
In the Rāmāyaṇa, the word you śramaşa oceure in I. 14-22 where the commentator takes it to mean a Digambara saint.
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These references are enough to show that Jainism been current in India from times anterior to Buddhism,
Some more historical proof can be brought forward in support of this statement.
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