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other sects would ever be subject to the Brähmanical sect and they would ever be subserviant to them. They brought into being various types of sacrificial rites and they added to the number of Mantras, forms of alms etc and also the methods of atonement for sinful acts. They manufactured a fictitious historical record of heavenly deities in a dialect as melodious to the ear as the sound of the anklets of damsels, and thus strengthened the fetters of the folly of the populace They taught that there was absolutely no use of the learning of systems of philosophy, science or Literature and so people were exhorted to disregard them and simply to propagate the Brāhmanical works. They were instructed for the propaganda of Upanishads. They added Brähmagas to Brahmans, Upanishads to those that were, Aranyakas were added to Aranyakas, Sutras were multiplied, Bhashyas were written on such Sutras. Bhashyas were followed by commentaries and the last had sub-commentaries again and thus they raised the store of their own Books and India was glutted with nume. rous Books relating to Vedic Faith.
Such being the atmosphere, people in general were despondent, overwhelmed, and rather sceptical. Brâbmanas ordained sin in all Acts and the atonements prescribed for such sins were rigid. This signified that all non-Brāhmanical sects had no hope of Redemption. Was the Bliss of the other world so difficult of acquisition ? They were at a loss to know what they should do and where they should get relief They had doubts if they would ever get some one to extricate them from such a terrible condition in creeds. They fervently desired if they would secure some one to rescue them from the Brāhmanical sect that kept doors closed to all sorts of Bliss. They doubted if someone would offer life of spiritualism to them. At such a critical stage of mental tribulation, there rose the brightest luminaries in the Indian firmament, like Lord Mahavira of sacred memory and Shăkya Muni who announced to the distressed populace in a sky
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