JANUARY, 1873.]
SATRUNJAYA, &c.
15
twelve Siva Lingas in India," and the history of the destruction of which by Mahmud of Ghazni is familiar to every reader of Indian history. Dwarka or Dwaraka, in the extreme west of the peninsula, is the most celebrated of the shrines of Krishna, and where he is fabled
cipate themselves entirely from the influence of passion and prejudice,’ but ‘who, solely occupied with their own salvation, pay no regard to that of other men.” Then the Buddha is constantly spoken of as the J in a or ‘ vanquisher;' his
to have slain Takshak and to have saved the sacred books. And not to mention Tulsi
Tirthalikaras—is his Nirvān a ; both employ the S w a stika or S a tya as a sacred symbol;
Šyam and places of less note, the sacred hill of Satruñjaya, near Pālitänä, has probably been a
the sacred language of the Buddhists is Ma g a dhi, of the Jainas Ard d h a Māg a dh i ;
exit from existence—like that of
the
Jaina
sacred place from the earliest times of the Jaina
the temples of both sects are Chaityas ; those
worship, a great tirtha-‘the first of places of pilgrimage.’ The last of these more immediately concerns us
who have attained perfection are A rh a n s; and Digambaras or naked ascetics were a Baud dha, as well as a Jaina sect.f Further, the
for the present ; but before referring to its his
Jainas indicate South Bihār as the scene of the
tory or buildings, it may be as well to give some
life and labours of nearly all their Tirthaikaras,
notices of the sect whose members have erected its
as it was of Šákya Siñha. Buddha is often
hundreds of temples.
called Mahāvīra-the name of the last Tirthai
The Jainas or Śrāvaks are to be found in most
kara, whose father the Jainas call Sidd h ar
of the large towns of the lower Ganges and in
th a the ‘establisher of faith'—the proper name
Guj
of Buddha, -and both are of the race of Iksh vāku ; and Mahāvira's wife was Y as Ó d fi, as
Rajputána, but they are most numerous in
arāt, Dhārwad, and Maisur. As their name im plies, they are followers of the Jinas or ‘ van
quishers' of sins—men whom they believe to have obtained Nirvāna or emancipation from the con tinual changes of transmigration. With them life, which they do not distinguish from “soul,’ —and its vehicle matter are both uncreated and
imperishable, obeying eternal physical laws, with which asceticism and religious ceremonial alone can interfere.
Their ceremonial has therefore
no real reference to a Supreme Personal God,
Buddha's was Y as Ó d h a r à.
Moreover Maha
vira's is said to have died at Pā w a, in Bihār,
about 527 B.C., and Gautama Buddha, between På w A and Ku sin à r a, in 543 B.C.: These coincidences, together with many analogies of doctrine and practice, seem to indicate that the Jainas are of Bauddha origin.
Of the history of the origin of the Jainas we know little or nothing. Professor Wilson has the following remarks :-
and their doctrine excludes His Providence.
The Baud d has “are said in one account to
This at once points to their connection with the Buddhists; indeed there can be little doubt that they are an early heretical sect of the Hina yana school of that persuasion, and probably owed part of their popularity, on the decline of the purer Bauddha doctrine, to their readier admission of the worship of some of the favour ite Hindu divinities into their system, and their
have come from Banāras in the third century of the Christian era, and to have settled about Kan chi, where they flourished for some centuries ; at last, in the eighth century, A kal a n ka, a Jain teacher from Sr a van a Bellig ola, and who had been partly educated in the Bauddha college at P on at a g a disputed with them in the presence of the last Bauddha prince, Hem a sit a la, and having con futed them, the prince became a Jain and the Baudd h as were banished to Kandy. . . We know that the Bauddha religion continued in Gujarat till a late period or the end of the twelfth century, when Kumar a Pá la of Gujarat was converted by the celebrated Hem a ch and r a to the Jain faith, but by the fourteenth century it seems to have dis appeared from the more southern portion of the peninsula.
retention of the tyranny of caste customs.
But
much of their phraseology is of Bauddha origin: thus their laity are called Śrāvak a s— “hearers,'—the same name as among the most ancient Buddhists is applied to those who ‘prac
tise the four realities and suppress the errors of thought and sight, without being able to eman
- The others were Mallikärjuna, at Srisailam in Telin
- Conf. Hodgson's Illustrations of Buddhism, pp: 43,213.
gana ; Mahākala at Ujjain...; Qmkara on the Narmada ;
The Singhalese Buddhists specify twenty-four Buddhas, before Gautama, the same number as that of the Tirthan karas or Jinas.-Conf. Mahanámo in his Tikā, in Turnour's Mahawanso, Introd. [8vo. pp. lxii.-lxv.] 4to. pp. xxxii.-
Amarès'wara near Ujjain ; Vaidyanath, at Deograh in Ben gal, which still exists ; Rameswara at Setubandha in the island of Rames'waram in Madura ; Bhimas'ankara at the source of the Bhimã N.W. of Punā: Tryambaka near Nāsik; Gautamesa, unknown ; Kedaresa on the Himalayas; and Visves'wara at Banāras.
xxxiv.; Hardy's Buddhism, p. 94, Compare also the first six chapters of the Kalpa Sutra with Bigandet's Legend of Gaudama.