Antiquity Of Jainism

Here's a comprehensive summary of the provided Jain text, "Antiquity of Jainism" by Professor Mahavir Saran Jain:

The book "Antiquity of Jainism" by Professor Mahavir Saran Jain argues for the profound antiquity and independent origin of Jainism, asserting that it predates Buddhism and has roots extending into pre-Aryan and pre-Vedic times.

Key arguments and points made in the text:

• Mahavira is not the founder of Jainism: The text explicitly states that Lord Mahavira, the 24th Tirthankar, is not the founder of Jainism. The misconception of Jainism being contemporary with or an offshoot of Buddhism arose because both Mahavira and Gautama Buddha were contemporaries and from the same region.
• Jainism is older than Buddhism: Scholarly consensus, including the views of Herman Jacobi, supports that Jainism is significantly older than Buddhism.
• The Jain cosmological view: Jainism does not believe in a creator god or a created universe. Time is cyclical, divided into progressive (Utsarpinis) and regressive (Avsarpinis) cycles, each with six eras. Humanity's state deteriorates during Avsarpinis and improves during Utsarpinis. The text states that Jainism is currently in the fifth era of an Avsarpinis phase.
• Tirthankaras and Jain chronology: Lord Rishabha is recognized as the first Tirthankar, and Lord Vardhamana (Mahavira) as the last Tirthankar to attain enlightenment in the current time cycle. Jain tradition was known by various names before Mahavira, including Sraman, Nigganthas/Nirgranthas, Arhat, Vatarshana Muni, and Vratya.
• The Sraman Tradition: This tradition, distinct from Brahmanism, emphasized equality of all beings and practiced non-violence. Scholars like P. R. Deshmukh and H. Colebrook trace Jain culture to the Indus Civilization, noting the presence of nude deities and Tirthankaras in their worship. Dr. Guseva suggests that Jainism's components were primarily engendered by the non-Aryan ethnical environment. Distinctive Jain ascetic practices like complete renunciation (nivratti, pravrajya), homelessness (anagaratva), and specific vows (non-killing, truthfulness, non-stealing, celibacy) are highlighted, along with practices like sallekhana (casting off the body by fasting), alochana (confession of sins), and pratikramana (expiation of sins).
• The Nigganthas Tradition: This term, meaning "unattached" or "without possessions," refers to an ancient name for the Jain community. Buddhist texts frequently mention Nigganthas, indicating their existence well before Buddha. Bhikshu Dharmananda Kosambi and Professor Jacobi confirm this, with Jacobi noting that ancient Jain Sutras don't mention Buddha, suggesting an independent origin.
• The Arhatas: Known as "worthy of worship," the text notes that the term "arahans" or "arahatas" appears in the Rigveda and Atharva Veda, linking elements of Jainism to the Vedic period's formative stages.
• The Vatarshana Munis: Rishabhadeva is linked to these munis, described as indifferent to bathing, appearing wild due to intense meditation, and indifferent to worldly concerns. The term "Vatarshana" implies "air-clothed" or naked, a term synonymous with Digvasa, Nigganthas, and Digambara, indicating the existence of naked ascetics revered as gods during the Rigveda's composition.
• The Vratya Tradition: Atharva Veda mentions Vratyas as those unversed in Vedic tradition, belonging to clans like Licchavi, Natha, and Malla. Russian scholar Dr. Guseva notes their role in establishing non-Vedic teachings, often associated with the Ksatriyas and ascetics from non-Aryan backgrounds.
• Origin of the term "Jainism": The word is derived from "Jin," meaning "conqueror" of passions and desires, leading to freedom from obscuring karmas. Jainism is presented as self-originated, with its tradition propounded by Tirthankaras who attained perfection through self-realization.
• Scholarly Support for Antiquity: Numerous Indologists and scholars, including Hermann Jacobi, Dr. A. N. Upadhye, Heinrich Zimmer, Noel Retting, and L. P. Tessitory, affirm Jainism's deep antiquity, its pre-Aryan roots, and its independent philosophical foundation, often contrasting its scientific and logical structure with later religious developments.
• Indus Valley Civilization Connection: The text reiterates the strong link between Jainism and the Indus Valley Civilization (6-8 thousand years ago). Nude standing images in yogic poses (Kayotsarga) found in Indus ruins strongly resemble early Jain sculptures. A potential link between Indus bull seals and Rishabhanatha's bull insignia is also suggested.
• Historicity of Rishabhadeva: Rishabhadeva (also known as Adinath) is considered the first preacher of Ahimsa dharma and the pioneer of human civilization. He is associated with the name "Bharatvarsha" through his son Bharat. The Bhagavata Purana and Yajurveda are cited as evidence of Rishabhadeva's recognition. His Nirvana occurred on Mount Kailasa.
• The connection between Rishabha and Shiva: The text explores parallels between Rishabha and Shiva worship, noting that Vedic Aryans adopted Shiva worship from the Indus Valley Civilization. Rishabha's alternative names and attributes are seen as applicable to Shiva. The "Triratna" symbol, found in Jain art and Indus seals, is also linked to Shiva's trident. The organizational structure of Rishabha's disciples (Gana) and their leader (Gandharva) parallels that of Shiva's disciples.
• Historicity of Neminatha: The 22nd Tirthankar, Neminatha, is presented as a relative of Sri Krishna and is linked to the teachings of austerity, charity, simplicity, non-injury, and truthfulness, virtues also espoused by Krishna.
• Historicity of Parsvanatha: The 23rd Tirthankar, Parsvanatha, is conclusively established as a historical figure based on both Jain and Buddhist records. His four vows (Chaturyama Dharma) are mentioned in Buddhist scriptures. The text highlights his order's existence during Mahavira's time, disputes between his followers and Mahavira's, and his teachings, which included four vows: abstinence from killing, falsehood, theft, and freedom from possessions. Parsvanatha is credited with organizing the Jain Sangha and allowing women into his order. He attained Nirvana in 777 BCE.
• Mahavira as a Reformer: The text concludes that Mahavira, while important, revived and expanded upon the existing Jain philosophy previously preached by Parsvanatha and earlier Tirthankaras. He was more of a reformer and propagator than a founder of a new faith, implementing daily rites and refining the code of conduct.
• Independent System: The book ends with Professor Hermann Jacobi's assertion that Jainism is an "original system, quite distinct, and independent from all others."

In essence, "Antiquity of Jainism" aims to dismantle the notion of Jainism as a derivative religion and firmly establish its ancient, indigenous, and independent character, deeply interwoven with India's earliest civilizations and philosophical currents.