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Vol. XVIII, No. 2
43
supreme intelligence was bis own and his vision also was his own. Later on blood and obvious efforts seem to have been made by the monks to develop intelligence to its logical and legitimate limit. This inevitably resulted in laying down the foundations of a number of ideologies depending upon the philosophical basis that developed from the subtle form to the subtlest as time passed. Thus came into existence Vijñānayāda and Sünyvāda which made the gradual progress and growth of intelligence to its fipal degree, its avowed aim and obiect. Inspite of the fact that middle won at the centre in the theory of cultivation of supreme intelligence even, the freedom which the Buddhists nonks took on the large canvas stretching from Hinayāna to Mahāyāna so far the philosophical speculation is concerned is an unparalleled example of Prajñāmärga in the history of Indian philosophical systen It is equally clear that the Jaina saints never enjoyed such a license and this proves our view that the aim of Jainism is a conquest of passions and not the cultivation of supreme intelligence as that of Buddhism. Conclusion
Thus, the central aim of Jainism differs from Buddhism and the former is not division of the latter. The former was existing in the pre-Vedic India, while the later has been founded by Buddha during 6th century B.C. Further Jainism may also be regarded as a parallel religion to Hinduism from 3000 B.C, but we are unable to determine the exact date of the origin of the particular religion due to the lack of proper evidences.
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प्रस्तावेऽपि न दोषान् जानन्नपि वक्ति यः परोक्षस्य ।
प्रथयति गुणांश्च तस्मै सुजनाय नमः परहिताय ।। He who, although knowing the faults of others, yet does not mention them, even when an opportunity offers, but rather proclaims their good qualities, to that good man let honour be paid as to a benefactor of his kind.
--Varahamihira.
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