Aspects Of Jaina Religion

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Overview:

"Aspects of Jaina Religion" by Dr. Vilas A. Sangave, published by Bharatiya Jnanpith, is an academic work aiming to provide a concise and authentic introduction to Jainism. It traces the religion's antiquity, outlines its fundamental principles and doctrines, explains its ethical framework, details its historical spread across India, and highlights its contributions to Indian culture. The book also includes a glossary of Jain terms and a bibliography of English works on Jainism. It is intended for both academics and general readers seeking a clear and objective understanding of Jainism.

Key Themes and Content:

• Antiquity of Jainism:

  • Defines "Jina" as a spiritual victor who has conquered worldly passions, emphasizing that Jainism is a religion of human origin, preached by enlightened beings.
  • Explains the tradition of Tirthankaras, who are spiritual guides that show the path to liberation. There are 24 Tirthankaras in each age, with Rishabhanatha being the first and Mahavira the last in the current age.
  • Presents historical evidence from literature and archaeology to support the antiquity of Jainism, noting its connections with Buddhist and Hindu traditions. Archaeological findings from the Indus Valley Civilization are cited as potential evidence of early Jaina practices.

• Fundamentals of Jainism:

  • Principles: Man's personality is dual (material and spiritual); man is not inherently perfect but can achieve it; man is the master of his material nature; and individuals are solely responsible for their future.
  • Philosophy: Reality (Sat) is uncreated and eternal, characterized by origination, destruction, and permanence. The universe is composed of two main substances: Jiva (living/soul) and Ajiva (non-living/non-soul).
  • Tattvas (Principles): Outlines the seven Tattvas: Jiva (soul), Ajiva (non-soul), Asrava (influx of karmic matter), Bandha (bondage of soul by karma), Samvara (stopping of influx), Nirjara (shedding of karmic matter), and Moksha (liberation).
  • Classification of Souls: Discusses mundane (samsarin) and liberated (siddha) souls, and further categorizes mundane souls into one-sensed (sthāvara) and multi-sensed (trasa), with detailed classifications based on the number of senses and states of existence (hellish, sub-human, human, celestial).

• Doctrines of Jainism:

  • Doctrine of Karma: Explains karma as a subtle form of matter that clings to the soul, obscuring its natural qualities and causing the cycle of birth and death. It details the eight types of karma and the process of bondage and destruction. Emphasizes individual responsibility for karma and the absence of divine intervention.
  • Doctrine of Nayavāda: Introduces Naya as a particular viewpoint for understanding reality, which is complex and manifold (anekānta). Explains various types of Nayas (Dravya-naya, Paryāya-naya, Vyavahāra-naya, Niśchaya-naya) and the seven classical Nayas, highlighting that each Naya reveals only a partial truth.
  • Doctrine of Syādvāda: Builds upon Nayavāda, stating that all statements about reality must be qualified with "syāt" (in some respect) to acknowledge their conditional and relative nature. It presents the seven Syādvāda propositions (e.g., Syād-asti, Syān-nāsti) as a means to express the complex nature of reality without absolute assertions.

• Salvation-Path of Jainism:

  • Identifies the "Three Jewels" (Ratnatraya) as the path to salvation: Right Belief (Samyag-darśana), Right Knowledge (Samyag-jñāna), and Right Conduct (Samyak-chāritra).
  • Right Belief: Defined as firm conviction in the true nature of reality and the Jaina tenets (Arhats as Gods, scriptures as true, Gurus as true preceptors). It emphasizes being free from doubts, superstitions (Loka-mūdhatā, Deva-mūdhatā, Pākhandi-mūdhatā), and pride.
  • Right Knowledge: Characterized by understanding reality exactly as it is, free from doubt and perversity. It outlines five types of knowledge (Mati, Sruta, Avadhi, Manah-paryaya, Kevala) and eight pillars of right knowledge (correct use of words, meaning, combination of both, proper time, humility, propriety, zeal, openness).
  • Right Conduct: The most crucial aspect, translating right belief and knowledge into practice. It involves restraining mind, speech, and body, weakening passions, and leading to detachment. It categorizes conduct into Sakala-chāritra (complete, for ascetics) and Vikala-chāritra (partial, for householders).

• Ethics of Jainism:

  • Links ethics to metaphysical ideals, emphasizing the duty of helping others.
  • Divides ethical codes for householders (Śrāvakas) and ascetics (Munis), with the latter being more rigorous.
  • Householder's Code: Includes twelve vows (five Aṇu-vratas, three Guṇa-vratas, four Śikṣā-vratas), eleven Pratimās (stages of spiritual progress), and six Āvaśyakas (daily duties). The vows are extensions of Ahimsā, Satya, Asteya, Brahmacharya, and Aparigraha. The Pratimās represent a gradual progression towards asceticism.
  • Ascetic's Code: Involves rigorous observance of Mahā-vratas (great vows), Guptis (controls), Samitis (carefulness), Dharmas (virtues), Anupreksās (reflections), and Pariṣaha-jaya (subdual of hardships). The ultimate goal is the shedding of karma (Nirjarā) through austerities (Tapas), both external and internal.
  • Attributes of Ascetics: Details the 28 Mūla-gunas for Digambara ascetics.

• Distinctiveness of Jaina Ethics:

  • Gradation: Ethics is presented in stages (Aśramas) and sub-stages (Pratimās), allowing for gradual progress.
  • Importance of Five Vratas: The five core vows (Ahiṁsā, Satya, Asteya, Brahmacharya, Aparigraha) are foundational, with Ahimsā being the paramount principle, extending to actions of mind, speech, and body.
  • Prominence of Ahimsā: Jainism is synonymous with Ahimsā, which is considered the highest religion. Ahimsā is the basis for all other vows and practices.
  • Practicability: The ethical code is practical due to its graduated nature and allowance for individual capacity (Anu-vratas for householders, Mahā-vratas for ascetics).
  • Commonness: A single ethical code applies to both laymen and ascetics, differing only in the degree of strictness, fostering unity.

• Divisions in Jainism:

  • Explains the rise of sects due to the spread of Jainism, differing interpretations of canons, and revolts against religious authorities.
  • Details the Great Schism leading to the two main sects: Digambara (sky-clad) and Śvetāmbara (white-clad). The schism arose from differences in monastic discipline (nudity) and the canonization of scriptures after a period of famine and migration.
  • Highlights key differences: nudity, liberation of women, food for omniscient beings, Mahavira's life details, interpretation of scriptures, and idol representation.
  • Briefly mentions sub-sects within Digambaras (Bisapantha, Terapantha, Taranapantha) and Svetāmbaras (Mūrtipūjaka, Sthānakavāsi, Terāpanthi), noting the influence of reform movements and possibly Islamic thought on non-idolatrous sects.

• Status of Jainism in India:

  • Traces the presence and influence of Jainism across India (East, South, West, North) throughout history.
  • Highlights royal patronage from dynasties like the Mauryas, Nandas, Kadambas, Gangas, Chalukyas, and Rashtrakutas, particularly in Karnataka and Maharashtra.
  • Notes the strong presence of Svetāmbaras in Western India and Digambaras in South India.
  • Discusses the historical decline of Jainism due to the rise of other religions but its continued presence and influence, particularly in Maharashtra and Gujarat.

• Contribution of Jainism to Indian Culture:

  • Languages and Literature: Jainas significantly contributed to religious, ethical, poetic, and scientific literature, preserving many Indian tales and enriching regional languages like Kannada, Tamil, and Hindi. They used Prakrit, Sanskrit, and vernacular languages for wider accessibility.
  • Arts and Architecture: While not creating a distinct architectural style, Jainas produced numerous exquisite temples, cave temples, stūpas, and pillars (Māna-stambhas), often in picturesque locations. Notable examples include the temples at Mount Abu and Ranakpur. They also contributed to sculpture, with famous colossal statues of Bahubali, and painting, particularly manuscript painting.
  • Philosophy: Jainism's unique philosophical contributions include Anekāntavāda (manysidedness) and Syādvāda (qualified assertion), offering a nuanced perspective on reality.
  • Ethical Code: The emphasis on Ahimsā as the central principle and the rigorous yet adaptable ethical framework for laymen and ascetics is a significant contribution.
  • Political Progress: Jainas, especially in South and West India, provided efficient rulers, ministers, and generals, contributing to political stability and the promotion of Ahimsā culture.
  • Social Significance: Jainism is credited with promoting social equality by rejecting birth-based caste superiority and admitting all, including women and Sudras, into its fold. It also fostered independence from priestly domination by emphasizing individual effort and ethical conduct over rituals. The religion significantly contributed to the religious emancipation of women by granting them equal opportunities for spiritual progress and education. Furthermore, Jainism's emphasis on self-reliance and tolerance (through Anekāntavāda) and its encouragement of social welfare (through charity and protection of all living beings) are highlighted as profound contributions to Indian society. The rigorous adherence to Ahimsā has profoundly influenced Indian character.

Overall:

Dr. Sangave's book presents Jainism as a comprehensive and influential ancient Indian religion with a rich philosophical and ethical tradition. It emphasizes the core tenets of non-violence, self-reliance, and tolerance, and details the religion's historical journey, its internal divisions, and its significant contributions to the multifaceted tapestry of Indian culture.