Hinduism and Buddhism, An Historical Sketch Volume I Part 30

[Footnote 257: Uttaradhyayana x.x.xVI. 64-68 in _S.B.E._ XLV. pp.

212-213.]

[Footnote 258: _S.B.E._ XLV. p. xxvii. Bhandarkar Report for 1883-4, pp.

95 ff.]

[Footnote 259: Somewhat similar seems to be the relation of Jainism to the Vaiseshika philosophy. It accepted an early form of the atomic theory and this theory was subsequently elaborated in the philosophy whose founder Ka?ada was according to the Jains a pupil of a Jain ascetic.]

[Footnote 260: _E.g._ see Acaranga S. I. 7. 6.]

[Footnote 261: They seem to have authority to formulate it in a form suitable to the needs of the age. Thus we are told that Parsva enjoined four vows but Mahavira five.]

[Footnote 262: 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, "Tasma 'ham Upaka jinoti." (Mahavag. I. 6.

10.)]

[Footnote 263: The exact period is 100 billion sagaras of years. A sagara 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 A palya is the period in which a well a mile deep filled with fine hairs can be emptied if one hair is withdrawn every hundred years.]

[Footnote 264: See M. Bloomfield, _Life and Stories of Parcvanatha_ (1919).]

[Footnote 265: See the discussions between followers of Parsva and Mahavira given in Uttaradhyayana XXIV. and Sutrakritanga II. 7.]

[Footnote 266: There are many references to the Niga??has 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 Nataputta to continue to give alms as before to Niga??ha ascetics (Mahavag. VI.

32).]

[Footnote 267: Especially among the ajivikas. Their leader Gosala had a personal quarrel with Mahavira but his teaching was almost identical except that he was a fatalist.]

[Footnote 268: Uttaradhyayana. XXIII. 29.]

[Footnote 269: According to Svetambara tradition there was a great schism 609 years after Mahavira'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.]

[Footnote 270: See especially Guerinot, _Repertoire d'eipigraphie Jaina_]

[Footnote 271: So Buhler, Pillar Edict no. VIII. Senart Inscrip. de Piyadasi II. 97 translates somewhat differently, but the reference to the Jains is not disputed.]

[Footnote 272: Rock Edict VI.]

[Footnote 273: 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 Svetambaras and Digambaras.]

[Footnote 274: Guerinot, _epig. Jaina_, no. 11.]

[Footnote 275: Rice, _Mysore and Coorg from the Inscriptions_, 1909, pp.

113-114, 207-208.]

[Footnote 276: Similar tolerance is attested by inscriptions (_e.g._ Guerinot, nos. 522 and 5776) recording donations to both Jain and Saiva temples.]

[Footnote 277: They also make a regular practice of collecting and rearing young animals which the owners throw away or wish to kill.]

[Footnote 278: Or Sthanakavasi. See for them _Census of India_, 1911, 1.

p. 127 and _Baroda_, p. 93. The sect waa founded about A.D. 1653.]

[Footnote 279: Their names are as follows in Jain Prakrit, the Sanskrit equivalent being given in bracketa:

1. *ayarangasuttam (acaranga).

2. *Suyagadangam (Sutrak?itangam).

3. Thanangam (Stha.).

4. Samavayangam.

5. Viyahapannatti (Vyakhyaprajnapti). This work is commonly known as the Bhagavati.

6. nayadhammakahao (Jnatadharmakatha).

7. *Uvasagadasao (Upasakadasah).

8. *Antagadadasao (Antakritad.).

9. *Anuttarovavaidasao (Anuttaraupapatikad.).

10. Panhavagaranaim (Prasnavyakara?ani).

11. Vivagasuyam (Vipakasrutam).

The books marked with an asterisk have been translated by Jacobi (_S.B.E._ vols. XXII. and XIV.), h.o.e.rnle and Barnett. See too Weber, _Indischie Studien_, Bd. XVI. pp. 211-479 and Bd. XVIII. pp. 1-90.]

[Footnote 280: It is called arsha or Ardha-Magadhi and is the literary form of the vernacular of Berar in the early centuries of the Christian era. See H. Jacobi, Ausgewahlte Erzahlungen in _Maharashtri_, and introduction to edition of _Ayaranga-sutta_.]

[Footnote 281: The t.i.tles given in note 2 ill.u.s.trate aome of its peculiarities.]

[Footnote 282: When I visited Sravana Belgola in 1910, the head of the Jains there, who professed to be a Digambara, though dressed in purple raiment, informed me that their sacred works were partly in Sanskrit and partly in Prakrit. He showed me a book called Trilokasara.]

[Footnote 283: But see Jagmanderlal Jaini, l.c. appendix V.]

[Footnote 284: Compare for instance Uttaradyayana X., XXIII. and XXV.

with the Sutta-Nipata and Dhammapada.]

[Footnote 285: I have only visited establishments in towns. Possibly Yatis who follow a severer rule may be found in the country, especially among Digambaras.]

[Footnote 286: In Gujarat they are called Cho-mukhji and it is said that when a Tirthankara preached in the midst of his audience each side saw him facing them. In Burma the four figures are generally said to be the last four Buddhas.]

[Footnote 287: This seems clear from the presence in Burma of the curvilinear sikra and even of copies of Indian temples, _e.g._ of Bodh-Gaya at Pagan. Burmese pilgrims to Gaya might easily have visited Mt Parasnath on their way.]

[Footnote 288: I have this information from the Jain Guru at Sravana Belgola. He said that Gomatesvara (who seems unknown to the Svetambaras) waa a Kevalin but not a Tirthankara.]

[Footnote 289: Two others, rather smaller, are known, one at Karkal (dated 1431) and one at Yannur. These images are honoured at occasional festivals (one was held at Sravana Belgola in 1910) attended by a considerable concourse of Jains. The type of the statues is not Buddhist. They are nude and represent sages meditating in a standing position whereas Buddhists prescribe a sitting posture for meditation.]

[Footnote 290: The mountain of Satrunjaya rises above Palitana, the capital of a native state in Gujarat. Other collections of temples are found on the hill of Parasnath in Bengal, at Sonagir near Datia, and Muktagiri near Gawilgarh. There are also a good many on the hills above Rajgir.]

[Footnote 291: The strength of Buddhism in Burma and Siam is no doubt largely due to the fact that custom obliges every one to spend part of his life-if only a few days-as a member of the order.]

[Footnote 292: One might perhaps add to this list the Skoptsy of Russia and the Armenian colonies in many European and Asiatic towns.]

[Footnote 293: Throughout this book I have not hesitated to make use of the many excellent translations of Pali works which have been published.

Students of Indian religion need hardly be reminded how much our knowledge of Pali writings and of early Buddhism owes to the labours of Professor and Mrs Rhys Davids.]

[Footnote 294: Sanskrit Sutra, Pali Sutta. But the use of the words is not quite the same in Buddhist and Brahmanic literature. A Buddhist sutta or sutra is a discourse, whether in Pali or in Sanskrit; a Brahmanic sutra is an aphorism. But the 227 divisions of the Patimokkha are called Suttas, so that the word may have been originally used in Pali to denote short statements of a single point. The longer Suttas are often called Suttanta.]