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HISTORICAL POSITION OF JAINISM
Dr. J. S. JETLY, M.A., Ph.D.
Jainism as a sect is supposed to have its historical existence in the time of Mahavira, the twentyfourth Tirthankara of Jainas. Some scholars take it as far back as Pärśvanátha, the twentythird Tirthankara, who is generally placed in the 8th Century B.C.
In the history of Indian culture Jainas and Buddhists are known as Śramanas. A story of antagonism between Sramanas and Brähmaņas appears to have become a part of the old tradition. The compound ब्राह्मणम् according to Pānini's rule येषां च विरोधः शाश्वतिकः is a clear indication of the same.
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This item of our tradition requires some close consideration. For this purpose it would be interesting to note the rise of Śramaņa sect in their early relation to Brāhmaṇical schools as well as historical developments of their churches. I shall of course limit myself to Jainas though the general problem of the rise of Sramaņas pertains to all the Śramaņa sects.
The Sutrakytänga of Jainas and Brahmajala-Sütta of Buddhists refer to a great number of sects other than their own. Some of these may be Vedic while the others are non-vedic and Sramana. Of these sects the historicity of the three Śramaņa sects, viz. those of Jainas, Buddhists and Ajivakas is generally accepted by the scholars.
There is, however, a controversy about the origin of these Sramana. sects. The older view is that these Śramana sects were more or less so
1. Patanjala Mahabhäşya, p. 539.
2. Süt. refers to the creeds prevalent in the time of Mahavira, the 24th Tirthankara of Jainas. They are ( १ ) क्रियावाद, (२) अक्रियावाद (१) अज्ञानवाद and (४) विनयवाद. The same Sūt. states that these four great creeds comprise 363 schools. Vide Süt. I.xii.1; also cf. Sth. 4.4.35, Bhag. 30.1.825, Uttar. 18-23 and Nandi 47.
3. BJS. in DN enumerates 62 schools under the chief eight heads: viz., (१) सरतवादिन्, (२) एकच्चसरसातिक, (३) अन्तानन्तिक, (४) अमर विश्खेरक, (५) अविश्वसमुप्पनिक, (६) उद्धमाघातिक, (७) उच्छेदवादिन्, (८) पिदिट्ठधम्मनित्वानवादिन् DN 1.12.39, also cf. Svt. 1-2. It enumerates (१) कालवाद, (२) स्वभाववाद, (३) नियतिवाद, (४) यदृच्छावाद, (५) भूतवाद, (६) पुरुषवाद and ( ७ ) ईश्वरवाद It should be noted that according to the works referred to of Jaina canons all the five Vādas excepting यदृच्छावाद and भूतवाद come under the head of fat whilst except all the six come under the head of afa also. For the detailed study vide SSJL by A. C. Sen.
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