Studies in Jainism

Author(s): Ramkrishna Mission Institute of Culture Culcutta
Publisher: Ramkrishna Mission Institute of Culture Culcutta

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BRAHMANIC AND ŚRAMAŅIK CULTURES
Buddhism with the same yardstick? Again if Samkhyas and Mimāmsakas, Advaitists and Dvaitists, in spite of having different philosophies and pathways, belong to the same Hinduism, why not Jainism and Buddhism? If the Upanisadic tradition is considered an advance from Vedic ritualism to spirituality, then we have to admit that Buddhism and Jainism have also followed the same path with a more enthusiastic spirit. They worked for the betterment of weaker sections of Indian society and redemption from priesthood and ritualism. They preached the religion of common men, which was founded on the firm footing of moral virtue instead of on some external rituals.
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Today, researchers in the field of Jainology need a new approach to reinterpret the relationship between Jainism, Buddhism, and Hinduism-particularly the Upanisadic trend-in the light of ancient Jaina texts such as Acaranga, Sutrakṛtānga, and Isibhāṣiyaim. I am confident that an impartial and careful study of these texts will remove the misconception that Jainism and Hinduism are rival religions. In Acaranga we find a number of passages similar to those of the Upaniṣads in word and style as well as essence. Acaranga mentions Śramaņa and Brāhmaṇa simultaneously. This proves that for the preacher of Acaranga, Śramana and Brahmana are not rival traditions as they were considered later. In Sūtrakṛtānga we find mention of some Upanisadic Rṣis such as Videhanami, Bāhuk, Asita Devala, Dvaipayana, and Parāśara. They were accepted as the Rṣis of their own traditions though they followed a different code of conduct. Sutrakṛtānga addresses them as great ascetics (tapodhvā) and great men (mahāpuruṣa) who attained the ultimate goal of life, i.e. liberation.
Rṣibhāṣita, which was considered as a part of Jaina canon, also mentions the teachings of Nārada, Asita Devala, Angirās, Parasara, Aruna, Nārāyana, Yajnavalkya, Uddālaka, Vidura, and others. They have been called Arhat Rṣis. Its writing in the Jaina tradition is a sign of the tolerance and openness of Jainism on the one hand, and on the other hand it shows that the stream of Indian spirituality is one