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THE WORLD OF JAINISM
either Jaina or similar to Jaina culture. This is testified by the Jaina scriptures also....."
Now we have to understand the difference between he Vedic and Sramana cultures. In the Vedas the Brahman is supposed to be the highest reality and the people are supposed to follow the path of sacrifice in order to realize that reality. Thus Brahman or Vedic culture is based preeminently on sacrifice, although we find a note of protest against the path of sacrifice in the Vedas and even before that. The followers of the Sramana culture, on the other hand, regard that the world is not created by any Supreme being like Brahman, but it is governed by the natural laws. There is no god who creates and controls the world. Man can reshape his life and his world by the knowledge of the real nature of existence. Man is all powerful and his knowledge of supreme value. Devadatta Shastri also testifies the fact that early Ksatriyas were highly intellectual and spiritual. Along with their administrative duties they used to do philosophical speculations also. They worshipped ‘Arhats' and they had separate places for prayers. This is corroborated by the sources like Srimad Bhagawat, Padma Purana, Visnu Purana, Skanda Purana and so on.
There are several views about the origin of Jainism. The philosophical and religious tendencies which find prominence in Sramana culture or Arhat religion also find place with some modification here and there in the Vedas. Upanishads, Jaina Agamas, Mahabharata and the Puranas. The Jaina scriptures hold the view that the external mode of religion goes on changing according to time, society and the circumstances. At the time of Parsvanatha the religion that prevailed was the practice of four cardinal virtues, Caturyjama i.e., Ahimsa (non-violence), Satya (truth), Asteya (non-stealing). and Aparigraha (nonacquisition of property). Lord Mahavira developed it into five cardinal virtues (panca mahnvrata) by adding one more virtue, Brahmacarya (celebacy) to the above list.
Arhat religion laid emphasis on non-violence (ahimsa) and equality (samata). It was renunciatorv in character and emphasized the importance of action. The Vedic culture, on the other hand, laid emphasis on the wordlv affairs and was concerned with how to make the present life happier. Sacrifice (yajna) was regarded here the means of attaining the above goal. Although these two tendencies were poles apart, initially, they converged together by the time of the Upanishads and the Mahabharata.
Risabhadeva was revered by the both traditions, the Vedic as well as the Arhat. It is because of mutual acceptannce and synthesis of these two tendencies the Brahmanas accepted Risabha
