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It also has an order of monks with robes and with a rule like those of the Buddhist fraternity. It also has a human founder on whom many of the same titles are conferred as on Gautama, and who is afterwards deified and worshipped. Mahavira, the founder of Jainism, is, like Gautama, the son of a royal house; and the Jainist and the Buddhist legend have many features in common.
Jainism is closely kin to Buddhism. It represents the same type of reaction from a debased Brahmanism. As its name indicates, it is a cult for the worship of "The Victorious Ones," that is, men who by self-discipline have triumphed over their passions and have attained perfection. Buddhism succumbed to, and was absorbed by, a new militant Brahmanism, which we call Hinduism.
The names of notable Digambara leaders like Jinasena and Guṇabhadra dating from this period are preserved and Jainism must in some districts have become the dominant religion. Inscriptions appear to attest the presence of Jainism at Girnar in the first century A.D. and subsequently Gujarat became a model Jain state after the conversion of King Kumarapala about 1160.
It is plain that persecution was not its main cause nor even very important among the accessory causes. The available records contain clearer statements about the persecution of Jainism than of Buddhism but no doubt the latter came in for some rough handling, though not enough to annihilate a vigorous sect.
There was clearly a party which wished to make the rule of his order more severe and, had he consented, the religious world of his day would have approved. But by so doing he would have made Buddhism an Indian sect like Jainism, incapable of flourishing in lands with other institutions.
It did not enter into their heads to conceive or to desire the addition of a vast Indian empire to the appanages of the English crown. They cared little for the conflicting creeds of India, for Brahmanism and Buddhism and Jainism and Hinduism and the sects of Islam.
These facts can hardly be interpreted otherwise than as meaning that from 300 B.C. to 100 A.D. the upper classes of India favoured Buddhism and Jainism and did not favour the Brahmans in the same way or to the same extent.
This is true, but the non-Buddhist forms of Indian religion while not objecting to deification did not particularly encourage it. But in this period, Buddhism and Jainism were powerful: both of them sanctioned the veneration of great teachers and, as they did not recognize sacrifice or adoration of gods, this veneration became the basis of their ceremonies and easily passed into worship.
But knowledge in Indian theology implies more intensity than we attach to the word and even some admixture of volition. The earlier philosophical speculations of the Brahmans are chiefly found in the treatises called Upanishads. The teaching contained in these works is habitually presented as something secret or esoteric and does not, like Buddhism or Jainism, profess to be a gospel for all.
It is said that the Vedic religion is different from Jainism, but the followers of the respective faiths are not different nations. The fact is that we have become enslaved, and, therefore, quarrel and like to have our quarrels decided by a third party. There are Hindu iconoclasts as there are Mahomedan.
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