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 194 THE INDIAN ANTIQUARY. [July, 1873. out of the struggles of the Buddhists with the Brahmans,* so late as the 10th century. Accord¬ ing to James Todd,f in the time of the glory of the V a 11 a b h i dynasty, or during the 6th century, three hundred hells of the Jaina tem¬ ples in their capital of Yallabhipura in¬ vited the pious to assemble. Entirely contradictory to these views are those of Colebrooke and of J. Stevenson. The first assumes that the last Jina, V i r a, was the teacher of the founder of Buddhism.X The second agrees essentially with this view, and asserts that Gautama or Buddha had, by the superior force of his intellect, entirely super¬ seded the system of the Jainas, until the fading light of the Jainas again recovered a weak glimmer wherewith it reappeared in the firma¬ ment of Western India. § Accordingly he makes the Jaina doctrine older than Buddhism, and lets it step forth again, after the extrusion of Buddhism. Among tho testimonies to the existence of Jama doctrine which do not originate among its adherents, the inscriptions of the Chalukya dynasty of K a 1 y a n i have the widest bearing, because they show *■ that during the reign of P u 1 a k e s i, whose dominion was extensive, from about 485 till 510, the Jainas were very influential.|| Now, as some time must have elapsed before they could spread themselves from their homes in Northern India to the Da¬ khan and acquire influence there, it may be assumed that they arose somewhat earlier. Later testimonies of this kind are naturally of less value, but may here be adduced, because it appears from them that this religion enjoyed considerable prominence afterwards also. Va- r&haMihira opposes the Jinas to tidkya, and t Travels in Western India, p. 269. X On the Philosophy of the Hindus, pt. v.—On Indian Sectaries in his Misc. Essays, I. p. 880 seqq. In a pre¬ ceding Dissertation: Observations on the Sect of Jains, ibid. II. p. 191 seqq. he gives no opinion concerning the time of the origin of this sect. § See the Prefaco to his edition of The Kalpa-Stitra and Nava Tatwa, two works illustrative of the Jain Religion and Philosophy, translated from the Mdgadht, p. xiii. 1 A- Weber's Verzcichnisa der Sanskrit-Handschrif. ten der Kiinigl. Bibliothck zu Berlin, p. 247, and Reinaud's Memoirs 8fc. sur VInde, p. 121 and p. 122. •• Tho passage in question occurs in the ed. of Koflo- garten p. 334 seqq. in the 6th book of that work. The scene of this tale is placed in PAtaliputra, erroneously stated to be situatedinDakshijj&patha. Buddha to Arhatdm deva, and specially points to the nudity of the Jainas.% According to this testimony the Jainas before the end of the 5th century differed from the Bauddhas. In the Panchatantra—which collection of fables is well known to have been translated into the Huzvaresh language during the reign of the Sasanian Khosru Anushirvan, and the composition whereof must at all events be assumed before A. D. 500—by the name Jina and Jinas, the Jainas only, and not the Buddhists, must be meant.** So far as the testi¬ monies of classic authors are concerned, such passages as those in which the rvpvo i(rrai are mentioned cannot at all be taken into account here, because this name designates Brahmanic ascetics and philosophers so called, not be¬ cause of their total nudity, but only because of the scantiness of their attire. After this elimi¬ nation, only the gloss of Hesychios, who lived before the end of the 5th century, remains, i. e. Tiwoi, oi rvfivonrrai. It is a mistake to assert that the Buddhist school of tho Sammatiyas was not different from the Jainas.t It suffices, in order to demonstrate the inadmissibility of this assertion, to mention that the Sammatiyas founded their doctrines upon the Hinaydna-Sutra, which kind of literature is altogether foreign to the Jainas. The only information of the Chinese pilgrim which certainly relates to the Jainas is the statement that the Jaina sect, which he calls Svetavasa, and elsewhere Svetambara, was in Takshasila.J After the origin of the Jaina religion, the most important point to be investigated concerns the time of the last year of the twenty-fourth TirthahJcara, Mah&viraor Vira; in order f This assertion has been made by A. Weber in hit dissertation Tiber das tiatrunjaya Mdhdtmyam, ein Bei- trag zur Qeschichte der Jaina, p. 9 seqq. The opinion that &ilAditya the Vallabhi king was an adherent of the Jaina doctrine is just as untenable: it entirely contra¬ dicts tho data of Hiwen Thsang, and the seven Bud* dhas worshipped by that monarch according to III. p. 614, note 8, and IV. p. 543, and cannot pass as an argument in favour of that supposition. When Weber asserts that this 6 il&dity a was the king of the same name of KanyAkubja he overlooks the express testimony of the Chinese pilgrim, I. p. 203, that this ^ilAditya lived 60 years before his visit to MahAr&shtra; that immediately afterwards Brahmapura and Kita the countries subjugated by him, are mentioned, and that the word aujowrdhui occurs in quite another passage, p. 670. X See Ind. Alt. IV. p. 670.
 * Altes Indien, p. 160 of tho special issue.
 * See Ind. Alt. IV. p. 97 seqq.