Handbook Of History Of Religions

This extensive text is "The Religions of India" by Edward Washburn Hopkins, published in 1896. It is Volume I of the "Handbooks On The History Of Religions" series, edited by Morris Jastrow, Jr.

Here's a comprehensive summary of its content, focusing on the Jain aspects as requested by the title, although the book covers a broad spectrum of Indian religions:

Overall Purpose and Structure:

The book aims to provide a historical study of the religions of India, presenting the ascertained results of scholarship rather than making additional contributions. It emphasizes clear and full presentation of data, with a uniform plan for each volume. This plan includes an introduction on sources and methods, a chapter on the land and people, a detailed examination of beliefs, rites, and literature, and a general estimate of each religion's history and relation to others. Each volume concludes with a bibliography, index, and maps.

Content Overview:

The book systematically explores the religious landscape of India, tracing its development from early Vedic times through various philosophical and sectarian movements. It covers:

• Introduction: Discusses the growing interest in the history of religions, the sources for studying Indian religions (primarily native texts, but also foreign accounts), and the challenges of dating ancient Indian texts and writers.
• Vedic Period:
  • Rig Veda: Analyzes the "Upper Gods" (sky deities like Varuna, Mitra, Dyaus), "Middle Gods" (atmospheric deities like Indra, Vayu, Parjanya, Maruts), and "Lower Gods" (terrestrial deities like Agni, Soma, Pushan, Vishnu). It delves into the nature of these deities, their origins, and the evolving interpretations of Vedic hymns, debating between naturalistic and mythological explanations and discussing the influence of social and political factors on religious development.
  • Atharva Veda: Contrasts its focus on demonology, magic, charms, and popular beliefs with the more ritualistic and cosmological focus of the Rig Veda.
• Brahmanism: Explains the transition from Vedic religion to Brahmanism, focusing on the Brāhmaṇas (ritualistic texts), Yajur Veda (sacrificial formulae), and the initial stages of philosophical thought found in the Aranyakas and Upanishads. It highlights the increasing importance of ritual, the role of the priest, and the emerging pantheistic and monotheistic tendencies.
• Jainism:
  • Chapter XII is dedicated to Jainism. The author positions Jainism, along with Buddhism, as a significant "heresy" that emerged as a revolt against the rigid ritualism and philosophical speculation of Brahmanism.
  • Mahāvīra is presented as the reputed founder of Jainism, described as being of aristocratic birth. His sect is identified as the Nirgranthas ("without bonds").
  • The text notes the historical development of Jainism, including its separation into Digambaras ("sky-attire," naked) and Śvetāmbaras ("white-attire") sects, with the former emerging later due to stricter ascetic demands.
  • A significant emphasis is placed on the Jain doctrine of non-injury (ahiṃsā), highlighting its strict application, even to inanimate objects and microscopic life, which the author contrasts with the more limited application among Brahmans. The author describes practices like sweeping the ground and wearing veils to avoid harming living beings.
  • The Jain emphasis on asceticism is presented as stringent and central to achieving salvation (Nirvāṇa), which is described as release from the bonds of eternal matter, a concept akin to Brahmanical liberation.
  • The "three gems" of Jainism – right knowledge, right intuition, and right practices – are explained. Right knowledge involves understanding the dualistic nature of reality (spirit and non-spirit).
  • The text notes the Jain belief in reincarnation and a system of hells, similar to Brahmanism.
  • While acknowledging the large Jain literature, the author suggests it is "colorless" and "insipid," with less originality than Buddhism, and views Jainism as a weakened branch of Brahmanism that adopted many of its orthodox features.
  • The author also touches upon the Jain's atheistic stance, meaning the denial of a divine creative Spirit, while still venerating their founder and teachers.
• Buddhism: Discusses the origins of Buddhism, its founder Gautama Buddha, his life, and key teachings like the Four Great Truths and the Eightfold Path. It contrasts Buddhism's emphasis on personal morality and enlightenment with Brahmanical ritualism and Jain asceticism.
• Hinduism (Later Developments): Covers the influence of sectarianism, particularly Vishnuism and Śivaism, as they developed within the epic literature. It analyzes the evolving nature of the gods, the rise of the Hindu trinity (Brahma, Vishnu, Shiva), and the pervasive influence of pantheistic ideas.
• The Purāṇas: Examines these later religious texts, their structure, their role in propagating sectarian beliefs, and the development of popular festivals and the trinity.
• Early Sects, Festivals, The Trinity: Delves into the historical context of the rise of sects like Vishnuism and Śivaism, the nature of their worship, and the evolution of the Hindu trinity.
• Popular Brahmanic Faith: Explores the religious practices and beliefs prevalent among the general populace, distinguishing them from the more philosophical or ritualistic aspects reserved for priests or elites. It examines the influence of law-books (Smriti) and domestic rites.
• Early Hinduism: Discusses the evolving nature of Vedic deities within the epic literature, the shift in religious focus, and the eventual assimilation of local cults.

Key Themes and Arguments:

• Evolution of Religious Thought: The book meticulously traces the development of religious ideas from Vedic naturalism to Brahmanical ritualism, Upanishadic philosophy, and the emergence of popular sectarian movements like Vishnuism and Śivaism, as well as the "heresies" of Jainism and Buddhism.
• Pantheism and Monotheism: Hopkins explores the complex interplay between polytheism, henotheism, and pantheism in Indian thought, noting the gradual movement towards abstract and unified concepts of the divine.
• The Role of Ritual and Philosophy: The text highlights the tension and integration between elaborate ritualistic practices (especially in Brahmanism) and philosophical speculation (prominent in the Upanishads), and how popular faith often retained older forms amidst evolving theological frameworks.
• Influence of Social and Political Factors: The author acknowledges the impact of societal changes, such as the rise of the warrior caste, political shifts, and the interaction with foreign cultures, on religious development.
• Comparative Religion: While focused on India, Hopkins frequently draws parallels and contrasts with other ancient religions, particularly those of the Aryans (Persians, Greeks, Teutons) and even Native American beliefs, to understand the universality and potential origins of certain religious concepts.

Specific Mentions of Jainism:

Jainism is treated as one of the significant "heresies" that arose in opposition to Brahmanism. Mahāvīra is identified as the founder, and the text notes the sect's dualistic metaphysics, strict asceticism, and the doctrine of non-injury (ahiṃsā). The author characterizes Jainism as "colorless" and "insipid" with little originality, but acknowledges its role as an early protestant movement against Brahmanical ritualism. The division into Śvetāmbaras and Digambaras is also mentioned.

In essence, Edward Washburn Hopkins's "The Religions of India" is a foundational work for understanding the historical trajectory of religious thought and practice in India, providing a detailed and nuanced analysis of the Vedic, Brahmanic, Upanishadic, Jain, Buddhist, and early Hindu sectarian traditions.