Historical Facts About Jainism - Book Summary

Here's a comprehensive summary of "Historical Facts About Jainism" by Lala Lajpatrai, based on the provided text:

This book is a detailed response compiled by the Jain Association of India to address certain statements made about Jainism in Lala Lajpatrai's "History of India" (Bharat Varshaka Itihan). The Jain Association, after receiving protests from the Jain community, initiated a dialogue with Lala Lajpatrai to clarify historical inaccuracies and misrepresentations concerning Jainism.

The Genesis of the Book:

Lala Lajpatrai, in his preface to his history book, stated his intention to be impartial and authoritative.
However, his writings on Jainism drew significant criticism from the Jain community.
The Jain Association of India wrote to Lala Lajpatrai, questioning his references and highlighting perceived misrepresentations.
Lala Lajpatrai, in his reply, admitted to one or two minor errors, attributing them to language rather than opinion, and offered to publish a brief note on Jain doctrines prepared by a representative Jain association. He also stated that his account of Jainism reflected popular belief and not necessarily specific Jain doctrines.

Key Criticisms and Rebuttals:

The book systematically addresses specific points raised by Lala Lajpatrai, offering historical evidence and arguments from various scholars to refute them. The main points of contention include:

Founder of Jainism:
- Lajpatrai's Claim: The 24th Tirthankara (Mahavira) founded a new religion.
- Jain Response: While Mahavira is the last Tirthankara, Jainism is considered eternal. Rishabhadeva is acknowledged as the first Tirthankara in the current cycle. Historical evidence points to Parsvanatha preceding Mahavira, and the Jain religion existing even before him. Mahavira is seen as an organizer and reformer, not the founder of a new religion.
Political Degradation of India:
- Lajpatrai's Claim: The teachings of Buddhism and Jainism contributed to India's political degradation.
- Jain Response: This is strongly refuted. The book argues that the principles of renunciation (Tyaga) are common to many Indian religions and do not inherently lead to political weakness. Numerous Jain kings, ministers, and rulers throughout history (e.g., Bimbisar, Chandragupta Maurya, Kharavela, Vastupal, Tejpal, Bhamashah) were prominent and successful statesmen and warriors who contributed to the prosperity and protection of their kingdoms. The downfall of India is attributed to internal dissensions, selfishness, and lack of unity, not the teachings of Jainism or Buddhism.
Resemblance to Buddhism:
- Lajpatrai's Claim: Jainism resembles Buddhism in many teachings.
- Jain Response: While some superficial similarities exist due to both Mahavira and Buddha being contemporaries and reformers reacting against Brahmanic practices, their core doctrines are distinct. A key difference highlighted is the Jain emphasis on Ahimsa (non-violence) to the extreme, including abstaining from meat entirely, whereas Buddhists allow the consumption of meat from animals not specifically killed for them.
Denial of God:
- Lajpatrai's Claim: Jains openly deny the existence of God.
- Jain Response: This is deemed incorrect and a serious misrepresentation. Jains deny God as a creator (Kartritva) and dispenser of fruits (Fala-datritva). They believe in a God as an all-knowing, all-powerful, and perfect being (Siddha Paramatma or Arhat), often described as a witness. This view is contrasted with the atheistic stance of some European committees mentioned by Lajpatrai.
Cowardice and Cruelty:
- Lajpatrai's Claim: The principle of Ahimsa makes Jains cowardly, and their conduct towards humans is cruel despite protecting lower creatures.
- Jain Response: This is vehemently denied. The book quotes Mahatma Gandhi and scholars emphasizing that Ahimsa requires immense courage and self-suffering, not cowardice. The Jain way of life, especially for householders, is presented as practicable and not weakening for life's struggles. The charge of cruelty is called absurd, citing historical instances of Jain charity, humanitarian efforts, and the protection of human life and welfare during famines and societal crises. Historical evidence is presented to show that Jains have not been cruel, and indeed, instances of persecution of Jains by other communities are mentioned.

Jain Contributions and Historical Significance:

The book extensively details the contributions of Jainism to Indian civilization across various fields:

Literature: Jains have produced vast literature in Sanskrit, Prakrit, and vernacular languages, influencing Indian literature significantly.
Art and Architecture: Jain art and architecture, particularly in Gujarat and Rajasthan, are highlighted for their splendor and their role in preserving Indian art forms, influencing subsequent architectural styles.
Philosophy and Logic: Jain philosophy, with doctrines like Syadvada (theory of conditioned predication) and Anekantavada (non-absolutism), is presented as highly developed and sophisticated.
Science: The Jain doctrine of animisticism, recognizing life in all entities, is presented as scientifically validated by modern research (e.g., Jagdish Chandra Bose).
Medicine: Renowned Jain physicians like Vagabhatta are mentioned as authorities in Ayurveda.
Mathematics: Jain mathematical works, predating many later advancements, are cited.
Charity and Humanity: Numerous historical examples illustrate the extensive charitable activities and humanitarian contributions of Jains, especially during famines and in supporting education and public welfare.

Scholarly Support:

The book extensively references the opinions of eminent Western and Indian scholars (e.g., Hermann Jacobi, G. Buhler, Lokmanya Tilak, Mahatma Gandhi, Vincent Smith) to support its arguments, demonstrating that the misrepresented points often stem from outdated or biased interpretations, possibly influenced by missionary literature.

Conclusion:

"Historical Facts About Jainism" serves as a robust defense of Jainism against what the Jain Association of India perceived as unfounded attacks and misrepresentations by Lala Lajpatrai. It aims to provide accurate historical context, highlight the significant contributions of Jainism to Indian culture and thought, and correct prevalent misconceptions, urging for a fair and informed representation of Jainism in historical narratives. The Association concludes by hoping Lala Lajpatrai will incorporate their factual presentation in future editions of his work to rectify the historical record and promote understanding.