Hinduism and Buddhism, An Historical Sketch, Vol. 1

The atoms are either simple or compound and from their combinations are produced the four elements, earth, wind, fire and water, and the whole material universe. For a clear statement of the modern Jain doctrine about dharma and adharma, see Jagmanderlal Jaini, l.c. pp. 22 ff.

253

Jîva, ajîva, âsrava, bandha, saṃvara, nirjarâ, moksha. The principles are sometimes made nine by the addition of punya, merit, and pâpa, sin.

254

Paudgalikam karma. It would seem that all these ideas about Karma should be taken in a literal and material sense. Karma, which is a specially subtle form of matter able to enter, stain and weigh down the soul, is of eight kinds (1 and 2) jñâna- and darśana-varanîya impede knowledge and faith, which the soul naturally possesses; (3) mohanîya causes delusion; (4) vedanîya brings pleasure and pain; (5) ayushka fixes the length of life; (6) nâma furnishes individual characteristics, and (7) gotra generic; (8) antarâya hinders the development of good qualities.

255

Kevalam also called Jñâna, moksha, nirvâṇa. The nirvâṇa of the Jains is clearly not incompatible with the continuance of intelligence and knowledge.

256

Uttarâdhyâyana XXXVI. 64-68 in S.B.E. XLV. pp. 212-213.

257

S.B.E. XLV. p. xxvii. Bhandarkar Report for 1883-4, pp. 95 ff.

258

Somewhat similar seems to be the relation of Jainism to the Vaiśeshika philosophy. It accepted an early form of the atomic theory and this theory was subsequently elaborated in the philosophy whose founder Kaṇâda was according to the Jains a pupil of a Jain ascetic.

259

E.g. see Acarânga S. I. 7. 6.

260

They seem to have authority to formulate it in a form suitable to the needs of the age. Thus we are told that Parśva enjoined four vows but Mahâvîra five.

261

When Gotama after attaining Buddhahood was on his way to Benares he met Upaka, a naked ascetic, to whom he declared that he was the Supreme Buddha. Then, said Upaka, you profess to be the Jina, and Gotama replied that he did, "Tasmâ 'ham Upakâ jinoti." (Mahâvag. I. 6. 10.)

262

The exact period is 100 billion sâgaras of years. A sâgara is 100,000,000,000 palyas. A palya is the period in which a well a mile deep filled with fine hairs can be emptied if one hair is withdrawn every hundred years.

263

See M. Bloomfield, Life and Stories of Pârçvanâtha (1919).

264

See the discussions between followers of Parśva and Mahâvîra given in Uttarâdhyâyana XXIV. and Sûtrakritânga II. 7.

265

There are many references to the Nigaṇṭhas in the Buddhist scriptures and the Buddha, while by no means accepting their views, treats them with tolerance. Thus he bade Siha, General of the Licchavis, who became his disciple after being an adherent of Nâtaputta to continue to give alms as before to Nigaṇṭha ascetics (Mahâvag. VI. 32).

266

Especially among the Âjîvikas. Their leader Gosâla had a personal quarrel with Mahâvîra but his teaching was almost identical except that he was a fatalist.

267

Uttarâdhyâyana. XXIII. 29.

268

According to Śvetâmbara tradition there was a great schism 609 years after Mahâvîra's death. The canon was not fixed until 904 (? 454 A.D.) of the same era. The Digambara traditions are different but appear to be later.

269

See especially Guérinot, Répertoire d'Éipigraphie Jaina

270

So Bühler, Pillar Edict no. VIII. Senart Inscrip. de Piyadasi II. 97 translates somewhat differently, but the reference to the Jains is not disputed.

271

Rock Edict VI.

272

Rice (Mysore and Coorg from the Inscriptions, 1909, p. 310) thinks that certain inscriptions at Sravana Belgola in Mysore establish that this tradition is true and also that the expedition was accompanied by King Candragupta who had abdicated and become a Jain ascetic. But this interpretation has been much criticised. It is probably true that a migration occurred and increased the differences which ultimately led to the division into Śvetâmbaras and Digambaras.

273

Guérinot, Épig. Jaina, no. 11.

274

Rice, Mysore and Coorg from the Inscriptions, 1909, pp. 113-114, 207-208.

275

Similar tolerance is attested by inscriptions (e.g. Guérinot, nos. 522 and 5776) recording donations to both Jain and Saiva temples.

276

They also make a regular practice of collecting and rearing young animals which the owners throw away or wish to kill.

277