Jain connections to Vaishnavism - A rarely touched on question

The fifth canto of the Bhagavatam shows noticeable Jain influence. First of all, Rishabhadeva is one of the Tirthankaras, and his adoption as an avatar shows that distinct assimilating tendency. The cosmology of the Fifth Canto is also something of a recurring theme in Jain literature, and the rebirth story of Bharata is also a typical Jain story. This is not altogether surprising, as Jainism was a powerful influence in South India during the period that the Bhagavatam was likely composed.

The reason I bring this up is that I was looking up the word kaSAya, which appears in Madhurya-kadambini 4.2 (“repressed emotions,” refering to the surprising upsurge of feelings of anger, greed or pride in the course of doing bhajan.) and found out that this is one of those basic terms in Jain thought, though it is not used much elsewhere in Vaishnava circles. Surprisingly, I discovered that in the Bhagavatam it appears three times in the Fifth Canto, twice in the 11th and once in the 4th.

It is also mentioned in Priti-sandarbha 52, meaning "mental impurity."

Of course Jainism was very outspoken along with The Buddha regarding Vedic animal sacrifice thus we have the doctrine of Ahimsa.
Of all religions of the world, Jainism is the only religion which has the principle of Ahimsa as its central doctrine.

Jainism was as is very prevelant in Karnataka (old Mysore state). There is the 90 foot statue of Bahubali at Sravanabelgola which is over 1000 years old. I have been there and it is basically carved out of the top of the mountain. While there I noticed deities of Hindu gods and goddesses also adorn the temple structure. Several Digambhara (naked) jain saints visited there while I was there. It is very close to Melkote which is a major Sri Vaisnava place of pilgrimage (close to Mysore).

Yes, Jains are more fanatical about ahimsa than Hindus. And by the way if you want to avoid garlic and onions in India just tell people you want Jain food because they don't eat these things whereas your regular Hindus do.

Tirumangai Alvar (last chronologically of the 12 Alvars) while he was on his robbing spree to fund the construction of Sri Rangam temple once stole a gold deity of one of the Jain tirthankaras. This seems to have happened in the Karnataka region while the area was under the rulership of a Jain king. The Jains took him to task before the king. Tirumangai argued that Jain philosophy did not include the worship of deities so that there was no harm in him taking the gold deity and melting it down. (Of course I don't know where he got this argument because it seems that they do worship deities of the tirthankaras). Anyway the king is said to have agreed with Tirumangai and that was the end of the matter.

Later on when Ramanuja was exiled to Melkote he converted the Jain Bhittideva to Vaisnavism.

If you want to see Jainism at it's finest I suggest that you visit the Dilwara Jain temples at Mt Abu. The temple are an example of the finest most delicate marble carving in the world. The artisans were paid in gold each day of equal weight to the marble and dust that they carved off. In other words they were highly motivated to carve as much off as possible and make the work as delicate as possible. There are many very intricate marble joliwork screens and even marble that is so thin that light shines through it.

Jains I know are almost Hindus. Like Sikhs - they are sort of like a caste of Hindus and are not a totally separate religion; on a social level they gravitate to places where Hindu functions go on, such as Diwali festivals and the like. You don't see many Indian Muslims at Diwali festivals but Jains do come along.

I understand their philosophy is somewhat like Samhkya. They believe the liberated beings are like atoms of liberated essence; not merged in oneness. Correct me if I'm wrong here ...

In the Jain shrine at a Hindu temple in Sydney, the Deities of the liberated sages they worship have Sesha Naga snakes over their head, like in some Deities I've seen of Buddha with sesha naga sheltering him.

"The fifth canto of the Bhagavatam shows noticeable Jain influence. First of all, Rishabhadeva is one of the Tirthankaras, and his adoption as an avatar shows that distinct assimilating tendency. The cosmology of the Fifth Canto is also something of a recurring theme in Jain literature, and the rebirth story of Bharata is also a typical Jain story. This is not altogether surprising, as Jainism was a powerful influence in South India during the period that the Bhagavatam was likely composed." [Jagat]


Jagat ,
Are references to Rishabhadeva in any of the earlier Puranas?

There is a current astronomical theory that a brown dwarf is out there past Pluto somewhere... not a sun, just a brown dwarf.

Jagat’s post that the Bhagavatam may have some Jain influence is interesting. I have a book called “The Iconography of Balarama” by NP Joshi in which Joshi states that in the Jain tradition there are nine Krishnas and Balaramas. The ninth set of Krishna Balaramas is the one that we Vaisnavas are familiar with. However, the story ends a bit different from ours with Balarama becoming enlightened after Krishna’s death and practicing austerities for 100 years on the summit of Mt. Tungika. After leaving his body, Baladeva becomes Indra in Brahmaloka. Krishna goes to Valukaprabha (one of the hellish planets) after his death to suffer. Baladeva was said to have propagated Krishna worship in Bharata at Krishna’s request. Apparently these stories come from the Jaina Harivamsa Purana (783 CE). Is this a case of assimilation on the part of the Jains?

ARISHTANEMI BHAGAVAN (Neminath) - 22nd Jain Tirthanakara

The being that was to be Bhagawan Arishtanemi, in his earlier incarnation, was Shankh, the eldest son of king Shrisen of Hastinapur. One day some citizens and wayfarers came to the king and informed him that bandits and smugglers were terrorizing travelers on the highways approaching Hastinapur and the surrounding area. No traveler or villager was safe from the attack of the bandits. Robbery and murder became a daily routine for them. The citizens requested he king to protect the masses. The king deputized prince Shankh to go and punish the bandits.

Prince Shankh was an accomplished diplomat and strategist. He planned and conducted his campaign in such a way that he apprehended the leader of bandits without any bloodshed. While he was on his way back he heard the cry of help of a young princess abducted by a Vidyadhar (a lower god); prince Shankh challenged the Vidyadhar, defeated him and saved princess Yahomati. When these young people saw each other they fell in love and got married. In due course prince Shankh ascended the throne.

Once a scholarly ascetic visited Hastinapur. King Shankh went for his Darshan, an asked him, "Why am I so deeply in love with Yahomati that all my desires to renounce come to a naught." The ascetic said, "Your marital ties are many a life-time deep. For last six lives you are being married to each other, this is the seventh birth. That is the reason for such intense and deep feeling of love for each other."

The king asked, "When these ties will be broken?"

The scholarly ascetic replied, "In your ninth incarnation you will be born as Neminath and she as Rajimati. In that birth you will be able to break this tie of love and become twenty second Tirthankar. Rajimati will also follow you on the path of renunciation and get liberated."

The Birth af Arishtanemi

Knowing all this Shankh had a deep feeling of detachment. He gave his kingdom to his on and became an ascetic. As a result of high spiritual practices and deep devotion for Jnan he earned the Tirthankar-nam-and gotra-karma and reincarnated in the Aparajit dimension of gods.

Bhagawan Rishabhdev and twenty-one other Tirthankars were born in the Ikshvaku clan. The twentieth Tirthankar Munisuvrat was born in the Harivamsh clan. The great king Vasu was also from Harivamsh clan. After a long time this clan saw another illustrious king Sauri who was the founder of the famous Sauripur town. Sauri had two sons Andhak Vrishni and Bhog Virshni. Andhak Virshni had ten sons; the eldest was Samudravijay and the youngest Vasudeva.

The being that was Shankh descended from the Aparajit dimension of gods into the womb of queen Shiva Devi, wife of king Samudravijay of Sauripur. The fourteen great dreams indicated that this being was to become a Tirthankar. On the fifth day of the bright half of the month of Shravan queen Shiva Devi gave birth to a son. As per the convention 56 goddesses of directions arrived and performed the birth celebrations after the post-birth cleaning.

During the naming ceremony the king conveyed that as the queen had seen a disc with Arishta gems, the newborn would be called Arishtanemi.

Vasudeva, the younger brother of king Samudravijay was a charming and handsome person. His senior queen Rohini had a son named Balram (Padma) and junior queen Devaki had a son named Shrikrishna. Balram and Shrikrishna were the ninth Baldev and Vasudeva.

During those times the whole area of central India had become a disturbed area due to prevailing conspiracies among various kingdoms. Cruel Kamsa and oppressive Jarasandh (the Prativasudev) were the worst of these feuding principalities. In order to be away from these everyday problems and as per the advise of an astrologer, the Yadav clan, including Samudravijay, Vasudeva, Ugrasen, Shrikrishna etc. migrated from Mathura Sauripur to the west coast. Shrikrishna constructed the large and beautiful town of Dwarka on the seacoast and near the Raivatak mountain (Girnar). Its grand architecture and strong fortification made it heavenly beautiful and unconquerable.

The Power and Prowess of Arishtanemi

One day while wandering around, youthful Arishtanemi reached the hall of weapons of Vasudeva Shrikrishna. Seeing the divine weapons he first lifted the Sudarshan Chakra (the disc weapon) curiously and whirled it playfully. He then lifted the giant bow, Sarang, and bent it as if it was a thin cane. After this he lifted the Panchajanya conch, put it to his lips and blew it hard. The piercing loud sound emanating from the great conch shocked the town. Shrikrishan rushed to the armory. Seeing Arishtanemi playfully handling the he giant and heavy weapons belonging to Vasudev, Shrikrishan was astonished. He asked "Nemi! Did you blow the Panchajanya?" Nemi innocently replied, "Yes brother! It is so cute I could not contain myself."

Shrikrishan knew that is weapons were beyond the capacity and strength of any warrior in the world. He was astonished and pleased at the same time that his young cousin was so strong and powerful. He wanted to test Nemi’s strength further; he invited Nemi to the gymnasium for a friendly trial of strength. First Shrikrishan raised his arm and held it straight asking Nemi to bring it down. Nemi forced Shrikrishna’s arm down without any apparent effort. After this Nemi raised his arm and Shrikrishna, in spite of all his strength could not force it down. He even put all his weight on the outstretched arm but as if it was a beam of steel, the arm of Nemi did not move even a fraction of an inch.

Shrikrishan was very pleased knowing about this unprecedented strength of his cousin. He thought that this great individual, much more powerful than him, is capable of becoming a Chakravarti. But how could he become a Chakravarti if he does not change his attitude of detachment for all worldly activities. Shrikrishan formulated a plan. He asked Nemi to marry and start his family life. Nemi still did not show any interest. Shrikrishan now consulted his queens and organized a spring festival. The ladies dragged Nemi Kumar to the pool for water games and there they used all their guile to pursued him to agree for marriage. Shrikrishna also requested once more. Nemi presented a smiling but thoughtful look. With his divine knowledge he became aware it was the marriage celebration that would initiate him on the path of liberation. As such he did not oppose the proposal. His silence was taken as a sign of affirmation and it was joyously announced that Nemi Kumar had finally agreed for marriage.

Shrikrishna started the search for a suitable match. One of his queens Satyabhama, informed that her beautiful and delicate younger sister, Rajul, would be an extremely suitable match for Nemi Kumar. Shrikrishna finalized all arrangements. On the arranged date the marriage procession started with Nemi Kumar riding the decorated king elephant. All the kings and princes of the Yadav clan joined the procession with their royal regalia and retinue. When the procession was approaching the destination, Nemi Kumar saw that on the side of the road there were large fenced areas and cages full of wailing animals and birds. Filled with sympathy and compassion, he asked the elephant driver why those animals and birds were being kept in bondage. The driver informed him that the creatures were collected to be butchered for meat for the large number of guests attending his marriage.

Nemi Kumar was filled with despair and a feeling of detachment. He said to the elephant driver, "If I agree to be the cause of the butchering of so many living beings my life and the one to come will be filled with pain and misery. So, I will not marry. Immediately arrange for the release of all these creatures; turn back and head for Dwarka." The driver looked at him in astonishment. Nemi Kumar said, "This is an order."

The driver went and opened the gates of the fenced areas and cages. The animals jumped and ran away into the jungle. They were saved from the torture of death. The driver came back and turned the elephant towards Dwarka. On the way Nemi Kumar took out all the valuables and ornaments on his body and handed them over to the elephant driver.

The news spread panic in the marriage procession. All the seniors of the Yadav clan tried to change the mind of Nemi Kumar, but in vain. Even Shrikrishna could not dissuade him from his determination. Nemi Kumar said to the elders, "As these animals were prisoners in the cages, we all are prisoners in cages of karma which are much stronger than these fences. See the feeling of joy evident in the animals released from the cages. Know that happiness is in freedom, not in bondage. I want to tread the path of breaking this bondage of Karma and embrace eternal bliss. Please do not stop me."

When Rajimati, dressed as bride, heard of this act of Nemi Kumar she could not tolerate the sting of sorrow. She fainted with shock. When she recovered she started crying and again lost consciousness.

After a yearlong charity, Nemi Kumar sat in a palanquin named Uttarkura, and, passing through the town of Dwarka, arrived in the Raivatak garden. He got down under an Ashok tree and pulled out five fistful of hair and after taking off all ornaments and the royal dress. He became an ascetic along with one thousand people on the sixth day of he bright half of the month of Shravan. Shrikrishan was deeply touched by this incident; he blessed his younger cousin and wished him success in his mission.

Arhat Neminath spent fifty-four days in deep spiritual practices and then went to Vijayant hill (Girnar). On the fifteenth day of the dark half of the month of Ashvin, in he afternoon, he was observing a two days fast and was meditating under a bamboo tree when he became an omniscient. Establishing he four-pronged religious organization (Tirth) he became the twenty-second Tirthankar.

When Rajimati recovered from the melancholy she decided to follow the path taken by Neminath. Prince Rathnemi, the younger brother of Neminath, tried his best to seduce Rajimati. But she could not be distracted from her goal. When Rajimati came to know that Neminath had become an omniscient, she went to the Samvasaran of Neminath along with many of her friends and took Diksha. She lost herself in penances and other spiritual practices and in the end got liberated.

Stories of a number of famous ascetic contemporaries of Bhagawan Arishtanemi are glittering gems in he heap of Jain scriptures. Some more prominent names are child ascetic Gajasukumar, great ascetic Dhandhan Rishi, Thavaccha-putra Sharman etc.

Bhagawan Arishtanemi got liberated, at the age of one thousand years, on the eighth day of the bright half of he month o Ashadh.

A number of historians accept that Arishtanemi, he cousin of Shrikrishna, was a historical figure that greatly contributed towards vegetarianism, compassion and Ahimsa. This is the point where Jain prehistory fuses with history.

http://www.jaintirths.com


Can anyone here shed some light on Neminath? Elpis?


namaskar,

bangli

I am just proofing and editing a short book on Mahavira, the last Tirthankara. It looks like some of the stories have either influenced or been influenced by the Bhagavatam, most probably the former, and I will post them later. I agree that Jainism has had a tremendous positive influence on all Hinduism. It is really the source of the "heroic ascetic" (Mahavira = "great hero") motif, and I am sure that there are even direct or indirect lines of influence to early Christian asceticism also.

Anyway, I was inspired to post the following story, which I rather liked. It seems that the idea of sin being present in the food itself, which is so different from Buddhist practice, has spread to most Hindus, including the Vaishnavas. There are many stories of even prasadam causing problems because of the source of the wealth used to procure it having come from sinful sources.

I am sorry I don't know the author's name, I'll find out and post it as soon as I do.



24. A suitable offering

Twelve years passed. Mahavira lived his life of penance, hardly eating or sleeping, and devoting himself to meditation. Sometimes he found himself in the jungle and sometimes in towns and villages.

Twelve years passed. Mahavira lived his life of penance, hardly eating or sleeping, and devoting himself to meditation. Sometimes he found himself in the jungle and sometimes in towns and villages.

One day he arrived at the city of Kausambi in a powerful and prosperous kingdom. Here lived many wealthy and pious people who offered him food and shelter, but Mahavira was not interested. He resolved to impose upon himself restrictions for how and when he would accept any food. His conditions were as follows: The food would have to be plain boiled black beans, offered in a simple wicker basket. The offering would have to be made by a former princess held captive, chained and with her hair shorn, who had not eaten for three days and whose eyes were filled with tears. She would have to be standing upon the threshold, neither inside a house nor outside it, and make the offering after the noon mealtime was over.

Mahavira told no one of his vow, but assiduously began to beg from door to door in the city, waiting for these conditions to be fulfilled. Each day, despite receiving numerous offerings, he accepted nothing. So he fasted for a month, and the people of Kausambi began to worry that this saint, who depended on their generosity, seemed to be starving.

“What can we do?” they asked one another. “We are ready to give this pure-hearted man whatever he asks, but when we enquire from him what he wishes, he simply looks at us, his eyes filled with compassion, and says nothing. We want to serve him, but we do not know how.”

Five months went by after his arrival in Kausambi, and Mahavira continued begging from door to door, waiting patiently for his conditions to be fulfilled.

During this time, a war was being waged on the borders of that land, for this was how the city defended and expanded its wealth. The city’s soldiers had advanced into one of their neighboring kingdoms and captured many spoils, among them a beautiful princess named Chandana. The girl was brought to the market place in Kausambi to be sold as a slave. A wealthy merchant of the city named Dhanavaha, attracted to her beauty, bought her to be his personal maidservant. He took her to his home and looked after her well, becoming fond of her and accepting personal service from her.

On one occasion, while the girl was bathing his feet, his wife saw him touch the girl’s beautiful long hair. This awakened in her a deep resentment and jealousy towards this beautiful young girl in her home. As soon as the merchant left on his next journey, she seized the unfortunate Chandana, cut off her long hair, clapped her in irons, and locked her in a cell without food.

After three days, Dhanavaha returned to find the girl locked in chains and hungry. He was shocked and hurriedly looked for something for her to eat. All he could find were some boiled black beans lying in a basket, intended for the cows. So he gave her these and hurried off to find a blacksmith to release her from the chains.

Mahavira had now been fasting for five months and twenty-five days. At that very moment, he arrived at the merchant’s house to beg alms. Chandana stood in the open doorway, still holding the basket of beans in her hand, but too weak to come out. When she saw Mahavira’s saintly countenance, she forgot her own troubles and wanted only to help him. With tears in her eyes she offered all she had—the black beans, still lying in their wicker basket. Mahavira happily accepted the offering in his cupped hands and there, in the courtyard of the house, sat down and ate.

In that instant a light shone all around and gold coins showered from the heavens. The chains fell from the girl’s ankles and turned to gold. Her appearance was transformed back into that of a beautiful princess, and her face glowed with happiness.

When the people of the town heard the news, it made them both happy and sad. They were happy because at last Mahavira had broken his fast and the princess had been freed from her unjust captivity. But they were unhappy because they realized that their own wealth and the war on which it had been based had made their offerings unacceptable to Mahavira. No more would they harm or imprison others, they resolved, and so they gave up violence and lived in peace.

The twenty-second Tirthankara, Arishtanemi, is mentioned in the KalpaSutra. All of the Tirthankaras were Kshatriyas, and Arishtanemi was the son of King Shavasana of Varanasi (Benares) and cousin of Krishna, who is supposed to have lived during the great Bharata war probably about 900 BC. According to legend Krishna negotiated his marriage to princess Rajamati. However, when Arishtanemi discovered the great number of deer and other animals to be sacrificed at his wedding, he changed his mind to prevent their slaughter, brooded over the cruelty and violence of human society, and soon renounced the world to seek and find enlightenment.

See the more detailed story in the beginning post here..




jijaji

So my questions...

Why were so many animals going to be sacrificed at his Yadav wedding? Was that a common practice.. Is this a true historical event or just made up and embellished by the Jains..?

Neminatha as a Historical Figure

There seems to be no doubt about the existence of Jainism in the nineth century B. C. but the history of Jainism goes back even earlier than of Parsvanatha. The Jain record mentions the names of twenty two Tirthankaras before him. Neminatha, the 22nd Tirthankara of the Jains, was the son of Samudra Vijaya and grandson of Andhakavrishni. He is said to be a cousin of Krishna, the lord of the Bhagvadgita. Krishna negotiated his marriage with Rajamati, the daughter of Ugrasena but Neminatha taking compassion on the animals which were to be slaughtered in connection with the marriage feast, left the marriage procession suddenly and renounced the world. If the historicity of Lord Krishna is admitted, we may as well admit that Lord Neminatha, the 22nd Tirthankara is not a mere myth.

The Andhakavrishnis of Dwaraka in Kathiawar as a republic is referred to in the Mahabharata, Arthasastra and Ashtadhyayi of Panini. The name of the Vrishni corporation is also found on a coin which on paleographical grounds belongs to the first and second1 century B. C. It seems that the republic was named after Andhakavrishni, the grand father of Neminatha. As this republic is mentioned in the Ashtadhyayi of Panini who according to Gold Stucker must have lived in the seventh century B. C. at the latest. It must have been well known at this time and must have come into existence long before eighth century B. C. If Andhakavrishni is the real person, there seems to be little doubt that his grand son Neminatha was a reality.

There is a mention in the Chandogya Upanishada III, 17, 6, that the sage Ghora Angirasa imparted a certain instructions of the spiritual sacrifice to Krishna, the son of Devaki. The liberal payment of this scarify was austerity, liberality, simplicity, non-violence and truthfulness. These teachings of Ghora Angirasa seem to be the tenets of Jainism. Hence, Ghora Angirasa seems to be the Jain saint. The writers of the Jain scriptures say that Tirthankara Neminatha was the master of Krishna. Now the question arises whether Neminatha and Ghora Angirasa are the names of the same individual.

The word Ghora Angirasa seems to be an epithet given to him because of the extreme austerities undertaken by him. It may be possible to suggest that Neminatha was his early name and when he had obtained salvation after hard austerities, he might have been given the name of Ghora Angirasa.

In fact the Jaina traditions about Neminatha or Arishtanemi as incorporated in the Harivamsa, Arittha Nemi Chariu and other works may be corroborated to some extent by the Brahaminical traditions. He is mentioned in some of the hymns of the Vedas but their meaning is doubtful. In the Yajurveda, he seems to be clearly mentioned as one of the important Rishis. He is described as one who is capable of crossing over the ocean of life and death, as the remover of violence, one who is instrumental is sparing life from injury and so on. The Yajurveda probably beolongs to the twelfth century B. C. This indicates that Neminatha seems to be known at this time and flourished even before.

The literary evidence seems to be supported by an epigraphic evidence. In Kathiawar, a copper plate has been discovered on which there is an inscription. The king Nebuchadnazzar (940 B. C.) who was also the lord of Revanagara (in Kathiawara) and who belonged to Sumer tribe, has come to the lace (Dwarka) of the Yaduraja. He has built a temple and paid homage and made the grant perpetual in favour of Lord Neminatha, the paramount deity of Mt. Raivata. This inscription is of great historical importance. The king named Nebuchadnazzar was living in the 10th century B. C. It indicates that even in the tenth century B.C. there was the worship of the temple of Neminatha the 22nd. Tirthankara of the Jains. It goes to prove the historicity of Neminatha.

Thus, there seems to be little doubt about Neminatha as a historical figure but there is some difficulty in fixing his date. He is said to be the contemporary of Krishna the hero of Mahabharata. The scholars differ in their opinions as to the exact date of the Mahabharata which vary from 950 B.C. to 3002 B.C.

The Rg Veda mentions Rishabha and Arishtanemi, and the Yajur Veda includes these two and Ajitanatha. Jainism has been called the only surviving non-Vedic tradition in India. Jain claims to antiquity seem firmly based and it appears that Parsva and Mahavira were reviving and restoring a religious tradition stretching back into pre-historic times. There are arguments that Jain origins go back to the Indus civilisation.

http://philtar.ucsm.ac.uk/encyclopedia/jainism/jains.html

The following description is offered by Professor Padmanabh Jaini:

“As for Krsna, the hero of the Mahabharata, his various exploits (both sexual and violent) were so well-known that making him into a Jaina hero was a bit too difficult to manage. Thus he was given the narayana [hero’s companion or ally] role, and his elder brother Balarama was depicted as the great upholder of the Jina’s teachings….

“These are based on canonical accounts wherein it is prophesied that Krsna will be reborn in hell… It should be noted that Jaina authors, while condemning Krsna to hell for his homicidal actions, were anxious to ‘rehabilitate’ him. Perhaps with an eye to his great popularity, they suggested (following the canon) that after completing his karmic term in the nether regions (sometime during the next half-cycle) he would be reborn in Bharataksetra and become a Tirthankara.”

Padmanabh Jaini. Jaina Path of Purification. Pg. 305, footnote 54.

Why do Jains stories incorporate Hindu gods?

The following perspective is offered by Professor Padmanabh Jaini:

“The great devotional movement (bhakti) which swept India around the fifth or sixth century has already been mentioned, in connection with the collapse of Buddhism. While numerous mythological figures became the object of such cult worship, two stood far above all others in terms of their power to capture the popular imagination and to generate large followings. They were of course Rama and Krsna, the great heroes whose exploits were described in the widely told stories of the Ramayana and the Mahabharata, respectively, and who were raised to the status of Visnu-avatara by the epics and by the Puranas of the early medieval period. Had Jaina teachers ignored the tremendous fascination which these figures held for the average layperson, regardless of his religious affiliation, they would have done so at the peril of their own society’s disintegration.

“Thus we see in Jaina literature of the period the development of a parallel set of myths, placing Rama and Krsna in a Jaina context and treating their respective deeds from the standpoint of Jaina ethics.”

Padmanabh Jaini. Jaina Path of Purification. Pg. 304.