Jain Itihas Series 01

This document is the first publication in the "Jain Itihas Series," titled "A Lecture on Jainism," delivered by Lala Benarsi Dass, M.A., on December 29th, 1901, in Muttra. The lecture aims to address and correct widespread misunderstandings about Jainism.

Here's a comprehensive summary of the key points discussed:

Introduction and Core Tenet of Jainism:

• The lecture begins by emphasizing Jainism as a religion preached by Kshatriyas, not by Brahmans, Vaishyas, or Sudras.
• The central and defining principle of Jainism is Ahimsa Paramo Dharmah! ("Non-violence is the highest religion"). This is presented as the absolute and unwavering foundation of the faith, advocating for the protection of all living creatures.
• The author highlights Jainism's significant role in saving lives by converting people and influencing rulers (Jain and non-Jain alike, including Emperor Akbar) to issue proclamations against animal slaughter.

Addressing Misunderstandings about Jainism:

The speaker identifies several major areas where Jainism has been "pitiably misunderstood" and unfairly criticized:

• Origin and Antiquity:
  • Jainism did not originate after Shankaracharya (8th century CE). Shankaracharya himself debated with Jains, and his commentaries on the Vedanta Sutras refer to Jain philosophy, indicating its existence much earlier.
  • Jainism is not an offshoot or branch of Buddhism. While there are similarities, the author argues that this does not imply a derivative relationship. Evidence from Hindu, Buddhist, and Jain scriptures is cited to show them as distinct entities from ancient times.
  • The lecture refutes the notion that Parshva Nath (23rd Tirthankara) was the founder, asserting that Rishabha Deva (the first Tirthankara) is the true founder, supported by Jain and even some Hindu scriptures (like the Bhagavata Purana) and ancient inscriptions at Muttra.
• Nature of Jainism and its Followers:
  • Jainism is not solely a religion of "Banias" (merchants) or "Shravagis" (laywomen) but a religion of Kshatriyas, as all Tirthankaras were born into Kshatriya families.
  • The accusations of "uncleanly habits" are strongly refuted. The speaker explains that Jain monks, particularly Digambaras, choose nudity as a spiritual practice, symbolizing the shedding of all worldly attachments, and that cleanliness is an enjoined duty for lay Jains.
  • The practice of worshipping naked images is explained as a representation of the Tirthankaras' detachment and meditative state, symbolizing "ideal-worship" rather than idol-worship.
• Causes of Misunderstanding:
  • Trifling by Western scholars who often made hasty conclusions based on limited knowledge.
  • The mildness and tolerance of Jains themselves, who often did not defend their faith against criticism.
  • Historical factionalism and jealousy between Hindus and Jains.

Historical Context and Scriptural Evidence:

The lecture draws upon various sources to establish Jainism's antiquity and distinctiveness:

• Hindu Scriptures: References are made to the Mahabharata, Vedanta Sutras, Bhagavata Purana, Shiva Purana, and works like Varaha-Mihira's Brihat-Samhita to show mentions of Jains, their Tirthankaras (Rishabha, Arhat), and their philosophy (Syadvadins, Sapta-Bhanginaya). The author argues that these texts distinguish Jainism from Buddhism and other schools.
• Buddhist Works: Buddhist scriptures mention "Nirgrantha Natha Putra" (identified as Mahavira) as a contemporary and one of the six religious teachers of Buddha, not as a disciple. They also refer to the Jains (Nirgranthas) and their practices.
• Jain Shastras: Jain texts like Darshana Sara are cited to suggest that Buddha himself was originally a Jain monk who deviated from the path.
• Inscriptions at Muttra: Ancient inscriptions from around the beginning of the Common Era are presented as material evidence showing that Rishabha Deva was already venerated as the first Tirthankara, reinforcing his status as the founder and predating Mahavira and Parshva Nath.

Ancient Indian Intellectual Landscape:

• The speaker challenges the notion that ancient India was solely dominated by Brahmanism (Vedic religion and sacrifices).
• He asserts that ancient India was a fertile ground for diverse philosophies and religions, with "an infinite number of intellectual centres of thought scattered all over the country."
• He highlights the existence of Nastika (heterodox) schools like the Charvakas who rejected Vedic sacrifices and concepts of an afterlife, alongside schools like Yoga and Samkhya, which, while often drawing from a common philosophical atmosphere, developed distinct tenets.
• The author emphasizes that "there is no borrowing in ancient India" in a simplistic sense. Instead, different schools drew from a common pool of ideas, leading to both similarities and differences. Max Müller's views are cited to support this idea of a shared intellectual atmosphere.

Tenets of Jainism:

The lecture briefly outlines core Jain beliefs:

• No Creator: The world is eternal and has no creator.
• Jiva and Ajiva: The universe consists of living souls (Jiva) and non-living matter (Ajiva).
• Karmic Philosophy: Actions (Karmans) bind the soul, leading to a cycle of birth and death. Salvation is achieved by shedding these Karmans through Sambara (preventing new karmans) and Nirjara (getting rid of old karmans).
• The Soul's Potential: The soul is inherently omniscient and blissful but is obscured by Karmans. Through spiritual practice, it can regain its true nature and attain liberation (Moksha).
• The Jain Concept of God: Jains do not believe in a creator God but in liberated souls (Jinas or Arhats) who serve as ideals. God is understood as the perfect, liberated soul, the ultimate standard for imitation. This leads to the rejection of the label "Nastika."
• Ratna Trayi (Three Jewels): Right Faith (Samyak Darshana), Right Knowledge (Samyak Jnana), and Right Conduct (Samyak Charitra) are essential for liberation.
• Conduct of Lay Followers (Shravakas): Detailed are the eleven Pratimas (stages of spiritual progress for lay followers) and the Dasha Lakshani Dharma (ten cardinal virtues: Kshama, Mardava, Arjava, Satya, Shaucha, Sanyama, Tapa, Tyaga, Akinchana, Brahmacharya).
• Twelve Anuprekshas (Meditations): These are key contemplation points for Jains, focusing on impermanence, non-attachment, and the nature of reality.
• Conduct of Monks (Munis): The strict asceticism of Digambara monks (nudity, careful movement, specific eating practices, self-snatched hair, endurance of hardships) and the less stringent practices of Svetambara monks are described.
• The Significance of Nakedness: Nakedness for monks and in images symbolizes complete detachment from the material world and the overcoming of the "idea of nakedness" itself, which is seen as an obstacle to salvation. This is illustrated with stories from Hindu traditions (Shukacharya, Shiva) and biblical narratives (Adam and Eve).

Conclusion and Call to Action:

• The speaker concludes by reiterating his pride in Jainism and its noble principles, particularly Ahimsa.
• He expresses a wish for all religions to embrace the cause of animal welfare.
• He passionately appeals for an end to animal slaughter for food, sacrifice, and hunting, highlighting the detrimental effects on health and the moral imperative of compassion.
• He urges Jains to be true to their heritage and to propagate the message of Ahimsa Paramo Dharmah! globally, drawing parallels with the efforts of animal welfare advocates in England.
• The lecture also includes a section on the "Jain Itihas Society" and its goals, listing office-holders and workers dedicated to researching and documenting Jain history.
• The appended letters from prominent figures like R. G. Bhandarkar, Satis Chandra Acharyya, Sarat Chandra Dass, and Annie Besant offer further validation and support for the importance of studying Jain history and its distinctiveness. They touch upon topics like the relationship between Buddhism and Jainism, the antiquity of Jainism, and the need for accurate historical research.

In essence, the lecture serves as a fervent defense of Jainism's historical accuracy, philosophical depth, and ethical principles, aiming to dispel common misconceptions and to instill pride and a sense of mission among its followers and to inform others about its true nature.