Introducing Jainism

"Introducing Jainism" by Satya Ranjan Banerjee, published by Jain Bhawan Publication, is a monograph prepared for the general reader on the occasion of the 2600th Birth Anniversary of Lord Mahāvīra. The book aims to provide a brief overview of Jainism's history, growth, and fundamental tenets, such as tolerance and Ahimsa (non-violence).

The author draws upon his previously published articles on Jainism to form the nucleus of this work, which has been entirely rewritten and augmented with new materials.

Key aspects covered in the book:

• Prolegomena: Jainism is presented as one of the world's great religions, originating in Magadha (modern Bihar). Its core doctrines include Karma, rebirth, and moksa (Salvation). Jainism's contributions to philosophy, such as anekāntavāda, syādvāda, and nayavāda, are highlighted as significant achievements of human critical faculties. The text emphasizes the importance of social justice, equality, and the unparalleled philosophy of ahimsā. The 6th century BCE is recognized as a pivotal period for intellectual and religious development, with the birth of Mahāvīra alongside other great thinkers like Buddha, Zoroaster, Confucius, Lao-tzu, and Pythagoras.
• Mahāvīra's Brief Life-Sketch: Lord Vardhamāna Mahāvīra was born in 599 B.C. in Kundagrāma, near Vaishali. His father was a Kshatriya ruler. After the death of his parents, at the age of 30, Mahāvīra renounced worldly life. He practiced severe austerities for twelve years, attained omniscience (kevala-ship), and then preached his doctrines for 30 years, organizing his monastic order. He attained Nirvana at the age of 72 in 527 B.C. at Pavapuri. His life is described as a victory over fear, leading to sainthood.
• What is Jainism: The term "Jaina" derives from "Jina" (conqueror), signifying one who conquers the senses and karma. Jainism is the doctrine of the Jinas. The term "Tirthankara" (ford-maker) refers to those who guide humanity across the ocean of existence (samsara) through the Dharma. Arhats are also synonymous with Jinas, meaning "worthy of adoration." Jain temples house images of Tirthankaras, representing the divine being who has attained self-realization.
• The Background of Jain Religion: The book traces the origins of Jainism, acknowledging its antiquity, though direct evidence from the Vedic period is limited, with only mentions of Rishabha. Jainism is presented as a reaction to some fundamental issues of the prevailing Vedic religion.
  • Vedic Legacy of Dharma: Dharma is explained as the principle that upholds the universe, translated as "Attitude towards Life" or "Way(s) of Life." The Vedic conception involved establishing a relationship between God and man through rites, rituals, and sacrifices. Philosophical speculation led to concepts of karma, samsara, and a sense of sacredness for all life, including the principle of Ahimsa.
  • Jain Attitude towards Vedic Religion: Jainism challenges the Vedic concept of an external creator-God, the authority of the Vedas, and the validity of animal sacrifice. It emphasizes the soul's agency in its liberation and rejects the idea of a permanent, unchanging self (Atman) as conceived in Vedic literature. While Ahimsa exists in Vedic and Buddhist traditions, Jainism rigorously stresses it.
• History of Jainism:
  • Origin of Jainism: The 6th century B.C. is highlighted as a period of intellectual revolution. Jainism is considered older than Buddhism, with its antiquity traced to innumerable Tirthankaras in cyclical time.
  • The Antiquity of Jainadharma: Jain tradition believes the religion is eternal, revealed by 24 Tirthankaras in each era. The first was Rishabha, and the last three were Aristanemi, Parshvanatha, and Mahavira. While only the last two are considered historical, Aristanemi is linked to Krishna, pushing Jainism's roots further back. Parshvanatha is seen as a reformer, and Mahavira gave Jainism its final shape.
  • The Date of Mahavira: Debates surrounding Mahavira's birth and death dates are discussed, with Svetambara tradition placing it in 599-527 B.C. and Digambara tradition earlier. scholarly opinions like Hermann Jacobi's are also presented.
  • References to Jainism in Buddhist Literature: The presence of Jain references in Buddhist texts, such as mentions of "Niggantha Nataputta" (Mahavira), indicates their coexistence and influence.
  • Jain Literature: Svetambara and Digambara: The division into Svetambara and Digambara sects after a famine in the 4th-3rd centuries B.C. is described, leading to different canonical literatures. The loss of the 14 Purvas and the 12th Anga (Drishtivada) is noted. The Svetambaras accept 11 Angas and other texts, while Digambaras have their own Agama texts. The shift towards Sanskrit in later Jain literature is also mentioned. Mahavira's innovation of preaching in spoken Ardhamagadhi is emphasized.
  • Position of Jainism after the Nirvana of Mahavira: The centuries following Mahavira's death primarily saw the history of the Jain Church, including the emergence of schisms and the significant division into Svetambara and Digambara sects.
  • Growth of Jainism: Jainism spread from Magadha to various kingdoms. Inscriptions from Khāravela and other historical records highlight its presence and patronage in regions like Kalinga, Mathura, Ujjayini, Malwa, and South India. The text mentions the impact of famines, royal patronage (or lack thereof), and the development of distinct monastic communities. Literary activity during the Classical Period (320-740 A.D.) saw the codification of canonical literature and a growing preference for Sanskrit. The Digambaras were particularly active in the South during this period.
  • Spread of Jainism: By the end of the 3rd century A.D., Jainism had spread throughout India. The decline in royal patronage in the North is contrasted with continued support in the Deccan. The text details the spread and influence of Jainism across various dynasties and regions, including Bengal, Bihar, Gujarat, and the Deccan, noting periods of both flourishing and decline.
• Some Aspects of Jainism:
  • Free Thinking in Jainism: Jain literature is presented as a source of insights into free thinking and intellectual ideas within Indian society. Mahavira is portrayed as an exponent of social equality and justice.
  • The Constitution of the Universe: Jainism posits a beginningless and endless universe, composed of Loka (world) and Aloka (non-world). The Loka is constituted by nine cardinal principles (navatattva) and six substances (şat padārtha). These include Jiva (soul), Ajiva (non-soul), Asrava (influx), Bandha (bondage), Punya (merit), Papa (sin), Samvara (stoppage of influx), Nirjara (elimination of karma), and Moksha (liberation). The six substances are Jiva, Dharma (medium of motion), Adharma (medium of rest), Akasha (space), Pudgala (matter), and Kala (time).
  • Jaina Kālacakra (The Wheel of Time): Jain cosmology divides time into Utsarpini (progressive era) and Avasarpini (declining era), each with six periods (ara-s). The current era is Avasarpini, which is characterized by a progression from happiness to misery.
  • Philosophical Doctrines:
    • The Doctrine of Reality: Reality (sat) is defined as something characterized by origination, disappearance, and permanence (utpāda-vyaya-dravya-yuktam sat).
    • Anekāntavāda: This doctrine states that reality has multiple aspects, and a complete understanding requires considering all these facets. It rejects one-sided emphasis on permanency or change.
    • Saptabhangi: This is the logical method used to uphold Anekāntavāda, consisting of seven metaphysical propositions.
    • The Nature of Syāduāda: Syāduāda, often translated as "May be," is the logical framework for Anekāntavāda, using phrases like "syāt asti" (may be it is) to qualify statements and avoid absolute assertions.
    • Naya Vada: This doctrine complements Syāduāda, describing various ways of expressing the nature of things, with seven nayas (Naigama, Samgraha, Vyavahāra, Rju-sūtra, Śabda, Samabhirūḍha, and Evambhūta) for understanding partial truths.
  • The Path to Salvation (Mokşamārga): The path to liberation involves observing specific vows and qualities:
    • Panca Mahāuratas (Five Great Vows): Ahimsā (non-violence), Satya (truthfulness), Acaurya (non-stealing), Brahmacarya (celibacy), and Aparigraha (non-possession).
    • Tri-ratna/Ratna-traya (Three Gems): Samyagdrsti (right faith), Samyag-jñāna (right knowledge), and Samyak caritra (right conduct).
    • Tri-gupti (Three forms of self-control): Vag-gupti (control of speech), Kaya-gupti (control of body), and Mano-gupti (control of mind).
    • Pañca samitis (Five rules of conduct): Care in walking, speaking, accepting alms, taking and setting down objects, and excreting.
    • Daśa yatidharma: Ten virtues for ascetics: forbearance, humility, uprightness, absence of greed, poverty, truthfulness, self-discipline, penance, desirelessness, and celibacy.
    • Dvādaśa Bhāvanā: Twelve spiritual attitudes: impermanence, helplessness, the cycle of transmigration, solitariness, separateness of self and body, foulness of the body, influx of karma, checking of karma, elimination of karma, the universe, difficulty of enlightenment, and attainment of peace and salvation.
    • Saptadaśa samyama: Seventeen restraints, categorized into the abandonment of violence, falsehood, stealing, misconduct, and possession; control of five senses; and control of mind, speech, and body.
• Tolerance in Jainism: Tolerance is presented as a fundamental principle, demonstrated through Mahavira's own conduct and the core tenets of Jainism. The Pañcamahāvrata, Trigupti, and Pañcasamiti are analyzed for their role in fostering tolerance. Stories, such as that of Candakausika, illustrate the practice of non-violence and tolerance. Festivals like Paryusana Parva and practices like Kshamāyācanā (seeking forgiveness) are highlighted as expressions of tolerance and amity. Historical examples of Jain kings practicing tolerance are also mentioned. The Jain motto "parasparopagraho jīvānām" (live and let live) encapsulates this spirit.
• The Doctrine of Ahimsā: Ahimsā (non-violence) is considered the essence of Jainism, originating from India. The book details Mahavira's emphasis on Ahimsā, comparing it with its treatment in Buddhism and Hindu scriptures. While acknowledging its presence in other traditions, the author asserts that Jainism gives it a more rigorous and philosophical foundation. The distinction between intention (bhāva-himsā) and actual harm (dravya-himsā) is noted. The text also discusses historical instances of ahimsa being practiced and promoted, particularly in the context of royal patronage. The book concludes that Mahavira's doctrines, especially Ahimsa, offer profound significance for modern society, promoting mental peace and contributing to human personality development.

The book includes a bibliography of relevant Jain literature and an appendix detailing Jaina hagiology, including the Tirthankaras, Gaṇadharas, and other significant figures.