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an
Study of Jainism
without bias either towards the Brahminical trend or towards the Sramanic current of thought. We find that the study of Indian Philosophy has, so far, been predominently oriented towards the emphasis of the Brāhmaṇa course of thought. The slight recognition that the Sramaqa thought has received, and that too recently, is only casual and as an appendix. It is considered as a 'revolt' and a polemic against the ritualistic execesses of the sacrificial system predominently Brāhmaṇa in nature. There is need, today, of reorientation of the study of Indian Philosophy. This is to be based on the clear and ungrudging recognition of the existence of a pre-Aryan śramana current of thought. With a fuller perspective of the course of Philosophy in India in the light of historical imagination, we may have to recast our histories of Indian Philosophy* 1 In the background of this synoptic point of view of looking at the history of religion and Philosophy, we may study the lives and teachings of Ariştanémi and Parsvanatha.
Life stories of other tirthankaras upto Aristanēmi have followed a particular pattern. There are five prominent stages in the life history of each tirthankara : the first is the Garbhapravēša. entering the womb of the mother preceded by the dream of the mother who sees 16 or 14 auspicious objects described by the Digambara or the Svetambara traditions. This is celebrated by the Jainas by the Pūja (worship of the tirthankara as the Garbhakalyana Then comes the birth of the tirthankara. The gods and men celebrate the birth of the baby with great pomp. It is the
2- Kalyana. Then the coronation of the prince as the king. It is the Rajyabhiśēka. Then comes the renunciation. It is celebrated as Diksa Kalyana (renunciation). The consummation of the spiritual effort is to be found in the mokşa, the attainment of the highest end of perfection. This is celebrated as the mokşakalyaņa. The incidents of the life stories of these tirthankaras belong to proto-history. The references are to be found in the Jaina Purāņās (mythological literature); and in the cases of some tirthankaras we find references in the Brahminical purāņās, as in the case of Ajita and Sambhava etc. But when we come to the study of Aristanēmi we are on surer grounds considered from the points of view of cross references and historical evidence. We enter here the vestibules of history.
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