Jainism

Here's a comprehensive summary of Annie Besant's book "Jainism," based on the provided text:

Annie Besant's "Jainism" is part of a series of lectures on world religions, aiming to present them as expressions of a single Divine Wisdom and to highlight their underlying unity. Besant emphasizes an occult perspective, valuing ancient records and insights from initiated individuals over solely relying on modern scholarship. She believes each religion has a unique mission, suited to its time and people, and stresses the importance of distinguishing essential teachings from non-essential customs.

The Essence of Jainism:

Besant characterizes Jainism as a "calm, philosophic, quiet atmosphere," focused on the problems of human existence and the ethics of conduct. The core principle is Ahimsa (harmlessness), meaning non-injury to any living creature, leading to Nirvana or peace. This ideal fosters a "perfect brotherhood of all that lives."

Demographics and Origins:

• Jainas are a relatively small community, numbering one to two million, known for their purity of life and the wealth of their members, who are predominantly merchants and traders.
• While they recognize the Hindu caste system, few Brahmins or Kshatriyas are found among them today. The vast majority are Vaishyas.
• The main communities are concentrated in Rajputana, Gujarat, and Kathiawar, though they were historically more widespread, particularly in South India.
• Crucially, Besant asserts that Jainism is older than Buddhism. Both are seen as offshoots of ancient Hinduism, and she laments the divisions that have occurred between them.

The Tirthamkaras and Mahavira:

• Jainism, like Hinduism, believes in vast cycles of time. In each cycle, 24 great prophets, called Tirthamkaras (meaning "ford-makers" or "those who have crossed over"), appear.
• These Tirthamkaras are perfected human beings who have conquered their lower nature and achieved divinity. They are referred to by various titles, including Arhats and Buddhas, but most importantly, as Jinas (conquerors).
• The last of the Tirthamkaras was Mahavira, the "mighty hero," who was contemporary with the Buddha. His life is presented as simple but profound. Born into a royal Kshatriya family as Vardhamana, he renounced worldly life at a young age, endured twelve years of severe austerities, and achieved omniscience. He then taught for 42 years.
• The text notes that while Mahavira's personality is downplayed in the records, his teachings and philosophy are central.
• The first Tirthamkara mentioned is Rishabhadeva, who is also revered in Hinduism and is credited with giving India its name.

Scriptures and Literature:

• The canonical scriptures of Jainism are called the Siddhanta, comprising 55 books. They were collected by Bhadrabāhu and put into writing between the 3rd and 4th centuries BCE, though they were previously transmitted orally with great accuracy.
• A recension of the scriptures was made at the Council of Valabhi in AD 54.
• Besant mentions the Purvas as older, possibly lost works, and speculates that some works supposedly lost by the Digambara sect might be revealed in the future as their approach to sharing knowledge evolves.
• Beyond the canonical texts, Jainism has an extensive literature of Puranas and Itihasas, similar to Hinduism, often more systematized.
• Importantly, Jainas have contributed significantly to the common literature of India, including works on grammar, lexicography, rhetoric, and medicine. The famous Amarakośa is cited as a Jaina work.

Jainism in Southern India and Decline:

• Jainas were influential in South India, providing rulers and founders of Tamil literature, including the scientific Tamil grammar and works like the Kural and Naladiyar.
• Their dominance in Kanara literature lasted from the 1st to the 12th century CE.
• A devotional movement focused on Shiva (Mahadeva) arose in South India, appealing to Bhakti (devotion) which the Jainas had less emphasized. The powerful devotional chanting and reported cures led to many Jainas converting and the remaining community being driven away, causing their virtual disappearance from the region.

Jain Philosophy:

• Jainism posits two fundamental, uncreated, and eternal existences:
  • Jiva (Ātmā): Pure consciousness, knowledge, the Knower. When freed from ignorance, it realizes its true nature as omniscient.
  • Dravya: Substance, that which is knowable. Dravya is always associated with Guna (quality) and Paryāya (modification).
• These two principles (Jiva and Dravya with its qualities and modifications) constitute all of Samsara.
• The six kinds of substances that make up the universe are Jiva, Ajiva (inanimate), Dharma (motion), Adharma (rest), space, and time, and matter.
• Syādvāda (the doctrine of perhaps/maybe) is highlighted, as exemplified by the statement that everything can be described as existing, not existing, or both existing and not existing. This is a complex metaphysical concept aimed at acknowledging multiple perspectives.

Reincarnation, Karma, and Liberation:

• The Jiva evolves through Reincarnation and Karma, a concept familiar to Hinduism. Actions determine one's rebirths, leading to heavenly, human, or hellish states.
• Liberation is achieved through a path characterized by three jewels (often four for ascetics):
  1. Right Knowledge: Understanding Samsara, the distinction between Jiva and Dravya, and the nine truths (Jiva, Ajiva, Bandha, Punya, Papa, Asrava, Samvara, Nirjara, Moksha).
  2. Right Faith: Belief in the teachings of the Jinas.
  3. Right Conduct: Living according to moral principles.
  4. Austerities: For ascetics, further purification.
• Right conduct is divided into two types:
  • Saraga (with desire): Leads to heaven or rebirth as a Deva, but not liberation.
  • Vitaraga (free from desire): Leads to final liberation.
• Through shedding delusion (Moha), desire (Raga), and hatred (Dvesha), the Jiva becomes complete and perfect, achieving omniscience, omnipotence, and omnipresence.

Right Conduct and Vows:

• Jainism distinguishes between laymen (Shravaka) and ascetics (Yati), with ascetics pursuing the ideal to its perfection.
• The five great vows are binding on both, but to differing degrees:
  1. Ahimsa (harmlessness): Taken to an extreme by ascetics, leading to practices like breathing through a cloth and straining water. Besant defends this as a protest against cruelty to animals, though she acknowledges it can be excessive.
  2. Sunriti (truthfulness):
  3. Asteya (not taking what is not one's own): Uprightness, honesty.
  4. Brahmacharya (celibacy): Absolute for ascetics, temperance and chastity for laymen.
  5. Aparigraha (non-possession, absence of greed): Not being covetous for laymen; complete renunciation for ascetics.
• Jain daily life involves prayer, self-reflection, and making small, self-imposed vows. This practice, taught from childhood, cultivates self-control, thoughtfulness, and checks carelessness and excitement.
• Strict rules prohibit intoxicating drugs and drinks, as well as honey and butter due to potential harm to bees.

Ascetics and their Practices:

• Ascetics (Yati) follow very strict rules, including extensive fasting.
• There are male and female ascetics among the Shvetambaras, but not among the Digambaras (who have less favorable views of women).
• A wise rule for ascetics is that they must not renounce things essential for progress: the body (to beg for sustenance as liberation can only be achieved in a human body), the Guru (for guidance), discipline, and the study of scriptures. Beyond these, they must own nothing.
• Female ascetics have a crucial role in educating Jain women, a practice Besant suggests Hinduism could adopt.
• The ultimate practice for an ascetic is Sallekhana (voluntary death by starvation) when further progress in the current body is impossible.

Conclusion:

Besant concludes by reiterating the noble and compassionate nature of Jainism, finding it largely in agreement with Hinduism. She urges readers to focus on unifying principles, promoting love and understanding across faiths, and contributing to a universal brotherhood. She states that no Theosophist should ever speak harshly of any religion, as they all originate from and return to the Divine.