Studies in South Indian Jainism

Author(s): M S Ramaswami Ayyangar, B Seshagiri Rao
Publisher: M S Ramaswami Ayyangar

Page 22

EARLY HISTORY.
the same argument and adduces four points of coincidence which, he thinks, would establish the priority of Buddhism. That both the sects applied the same titles or epithets to their prophets, that both the sects worshipped mortal men like gods and erected statues to them in their temples, that both the sects laid stress on Ahimsa (not killing living beings), that the five vows of the Jains and the precepts of the Buddhas rearly coincide, these were the main points relied upon by Prof. Lassen to prove that Jainism must have branched off from Buddhism. Both Drs. Hoernle and Jacobi have, in a convincing manner, proved the unsoundness of this view. It has been established beyond doubt that neither sect can lay any claim to originality, regarding its moral code. The Brahmanic ascetic was their (orders) model from which they borrowed many important practices and institutions of ascetic life." In fact both Jainism and Buddhism were not religions at all in the strict sense of the word." They were simply monastic organisations, orders of begging fraternities, somewhat similar to the Dominicans and Franciscans in medieval Europe, established at the end of the sixth and the beginning of the fifth century B.C., a period of period of great religious activity in northern India. This period is characterised by the springing up of various monastic orders, the most important of
The fifth century B.C.,
spiritual
revolt.
6
"C
For this and other interesting information, vide the inspiring address of Dr. Hoernle delivered in 1898 as President of the Asiatic
Society of Bengal.
Sutras, p. 24. Introduction to Acharangu