Book Title: Studies in Jainism
Author(s): Ramkrishna Mission Institute of Culture Culcutta
Publisher: Ramkrishna Mission Institute of Culture Culcutta
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BRĀHMANIC AND ŚRAMANIK CULTURES
87 ancient Upanişadic Rşis, Munis, and Sramaņas against the ritualistic and worldly outlook of caste-ridden Brāhminism, became more strong in the forms of Jainism and Buddhism along with other minor Áramanik sects. Thus the Upanisadic trend as well as Jainism and Buddhism provided refuge to those fed up with Vedic ritualism and the worldly outlook on life. Not only Jainism and Buddhism but some other sects and schools of Indian thought such as Ājīvakas and Sāmkhyas also adopted more or less the same view towards Vedic ritualism. However, Jainism and Buddhism were more candid and vehement in their opposition towards Vedic ritualism. They outrightly rejected animal sacrifices in yajnas, the birth-based caste-system, and the infallibility of the Vedas. In Mahāvira and Buddha, the most prominent preachers (exponents), we find the real crusaders, whose tirade against caste-ridden and ritualistic Brāhminism, which was touching a low watermark and crumbling under its inner inadequacies, gave a severe jolt to it. Jainism and Buddhism came forward to sweep away the longaccumulated excrescence which had grown on Indian culture in the form of rituals, casteism, and superstitions.
But we shall be mistaken if we presume that in their attempt to clear away the dirt of Vedic ritualism, Jainism and Buddhism remained untouched. They were also considerably influenced by Vedic rituals. Ritualism in the new form of Tāntric practices crept into Jainism and Buddhism and became part and parcel of their religious practices and mode of worship. With the impact of Hindu Tantricism, Jainas adopted various Hindu deities and their mode of worship with some changes, which were suited to their religious temperament but were alien to Jainism in its pure form. The Jaina concept of Smaśān Devatās or YakşaYaksis is nothing but a Jain version of Hindu deities. As I have pointed out earlier, the influence has been reciprocal. This can be demonstrated by the fact that on one side Hinduism accepted Rşabha and Buddha as Incarnation of God while on the other Jainism included Rāma and Krsna in its list of Salāka Purusas. A number of Hindu Gods and Goddesses were accepted as consorts of Tirthařkaras such
