Historical Position Of Jainism

Here's a comprehensive summary of the provided text from "Historical Position of Jainism" by J.S. Jetly:

The book chapter by Dr. J.S. Jetly aims to establish the historical position of Jainism within the broader context of ancient Indian religious and philosophical thought.

Key Points:

• Jainism's Historical Roots: Jainism is traditionally linked to Mahāvīra, the 24th Tirthankara, but some scholars place its origins as far back as Pārśvanātha, the 23rd Tirthankara, in the 8th Century B.C.
• Śramaṇa and Brāhmaṇa Traditions: Jainas and Buddhists are identified as part of the "śramaṇa" tradition, which is presented as having a historical antagonism with the "Brāhmaṇa" (Vedic) tradition. This is evidenced by linguistic references like Pāṇini's compound "śramaṇa-brāhmaṇam."
• The Rise of Śramaṇa Sects: The chapter explores the origins of the śramaṇa sects, including Jainism, Buddhism, and Ājīvikas, which are generally accepted as historically significant by scholars.
• Two Main Hypotheses on Origins:
  • Older View (Protest Theory): This view posits that śramaṇa sects arose as protests against the orthodox Vedic cult. The reasoning is that Vedic literature (Vedas, Brāhmaṇas, Upaniṣads) is older than the canonical works of Jainas and Buddhists, suggesting the latter were reacting to the former.
  • More Critical View (Independent Origin): A more critical examination of both Vedic and śramaṇa texts, supported by archaeological findings, philological evidence, and literary analysis, suggests the independent origin of śramaṇa sects. This view even hints that some seemingly Vedic traditions (like certain schools of Śaivism, Sāṅkhya-Yoga, and Bhakti cults) might have non-Vedic roots.
• Evidence for Independent Origin:
  • Archaeology: The Indus Valley Civilization, predating Vedic culture, shows evidence of advanced city culture and proto-Śiva and Śakti images, indicating image worship which is less prevalent in the Vedas.
  • Philology: Sanskrit, as codified by Pāṇini, absorbed non-Vedic words like "Pūjana" (worship), which was associated with non-Vedic civilizations and likely involved image worship, contrasting with the Vedic term "Yajana."
  • D.R. Bhandarkar's Work: Bhandarkar's research suggests Śaivism originated from the non-Vedic Vratya cult, and Jainism and Buddhism stemmed from a Vṛṣala tribe in the north-east (modern Bihar), which had its own civilization and resisted Brāhmaṇic imposition. He highlights the assimilation of non-Vedic cults like Yoga into the Vedic fold.
  • Winternitz's Analysis: Supported by Bhandarkar's findings, Winternitz argues for the independent origin of śramaṇa sects based on the consistent reference to "śramaṇa-brāhmaṇa" in Buddhist texts and Aśoka's inscriptions. He examines narratives in the Mahābhārata and Purāṇas (like Pitā-Putra Samvāda, Tulādhāra-Jājali Samvāda) and compares them with Jaina and Buddhist versions, suggesting a common ascetic literary source possibly linked to Yoga and Sāṅkhya.
• Sāṅkhya and Yoga: These schools themselves might have non-Vedic origins, with Sāṅkhyas perhaps being among the first to accept Vedic authority, contributing to their presence in early Upaniṣads.
• Śramaṇa Influence by Mahāvīra's Time: By the era of Mahāvīra and Buddha (around 800 B.C., coinciding with early Upaniṣads and Āraṇyakas), śramaṇas were a significant force shaping spiritual and ethical ideas.
• Social Distinction and Antagonism: While the "Nivritti" (renunciation) outlook became common, Jainas and Bauddhas distinguished themselves by rejecting Vedic authority, the superiority of Brāhmaṇas by birth, and animal sacrifice. This made them a socially distinct and antagonistic force to the established Vedic sects. The term "śramaṇa-brāhmaṇa" in early texts doesn't necessarily imply enmity but rather respect for both, while later usage (like in Patañjali's Mahābhāṣya) suggests increasing contest.
• Mahāvīra's Method: The Jaina Agamas show that Vardhamāna (Mahāvīra) had to navigate a landscape of numerous śramaṇa and Vedic groups ("Titthiyas"). His method was to harmonize and assimilate different ideas compatible with his core goal of Mokṣa (liberation). This approach is seen as the foundation of Jainism's Anekāntavāda (non-absolutism) and Syādvāda (conditional predication), which emphasize viewing reality from multiple perspectives to grasp truth. This doctrine also explains Jainism's historical engagement with the philosophical ideas of other schools.