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UTTARĀDHYAYANASŪTRA ON BRAHMANISM
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prescribed in śāstras, such as animal-slaughter in a sacrifice). A. B. Dhruva maintains that "this trend of thought seems to have come down from times earlier than the rise of Jainism and Buddhism, mainly in the Bhakti and Jñāna schools as distinguished from the ritualistic school of Brahmanism."
The trend of thought against vaidha hirsā may have been present in the period preceding the times of Mahāvīra and Buddha. One may however add, without any fear of contradiction, that the strong criticism of the yajñiya himsā by the powerful advocates of ahimsä from the Jain and Buddhist circles must have exercised considerable influence and strengthened the trend of thought that was already there and contributed to some extent to the decline of the yajñiya hiṁsā.
The Uttarādhyayana-sūtra criticises the following aspects of Brahmanism :
(i) The ritualism or formalism or ceremonialism as against the selfcontrol and the virtuous life of the ascetics, and its advocates, the priests,
(ii) The animal sacrifice prescribd by the Vedas, (iii) Caste-system based on birth, (iv) Untouchability and
(v) Brahmanic belief that bathing at a holy bathing-place washes away one's sins.
In conclusion may I say : Although Jainism and Buddhism assail Brahmanism for enjoining bloody animal sacrifices, for creating the evil castesystem, for recognising untouchability, for entertaining superstitious beliefs like bathing in the river Gangā washes away sins', 'food offered to Brāhmaṇas (on the anniversary of the death of a relative in whose honour śrāddha is performed), reaches the particular dead relative (in heaven)', the birth of a son saves you from hell', etc., we must never lose sight of the most important fact that like Brahmanism and Hinduism, Jainism and Buddhism are and remain genuine products of the Indian mind and that they have considerably influenced Indian spiritual life. It is an indisputable fact that although Indian religions and their darśanas present a diversity of views, we can easily discern in them the common stamp of an Indian culture the unity of moral and spiritual outlook. When we compare and contrast these Indian religions with the foreign religions like Islam and Christianity, we at once realise how closely allied these Indian religions are. Every Darśana is moved to speculation by a sense of discomfort and disquiet at the existing order of things. These darśanas agree implicitly on the four āryasatyas (noble truths) discovered by Buddha : 1. There is suffering.
Stud.-11 Jain Education International
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