Jainism And Mahavira

Here is a comprehensive summary of the Jain text "Jainism and Mahavira" by Dr. Bhagchandra Jain Bhaskar, based on the provided pages:

Overall Scope of the Book:

The book "Jainism and Mahavira" is an academic exploration of the Jain religion and its pivotal figure, Lord Mahavira. Authored by Dr. Bhagchandra Jain, a distinguished scholar in Jainism, Buddhism, and Indian history and culture, the work delves into the historical and cultural background of Jainism with a comparative perspective. It aims to provide a deeper understanding of non-violence and humanity, fostering ecumenical consciousness. The author's extensive travels and lectures contribute to the book's global and scholarly reach.

Key Themes and Content Covered:

The book is structured into two main chapters: one on Jainism and another on Mahavira. Within these broader sections, the provided text covers a wide range of topics:

Part 1: Jainism

• Origin and Nature of Jainism: Jainism is presented as an indigenous, ancient Indian religion and philosophy characterized by a profound progressive and ethical attitude. It emphasizes non-violence, non-attachment, and a non-absolutist standpoint. The Tirthankaras and their followers are credited with significant contributions to Indian culture.
• Sramanic Tradition: Jainism is positioned within the Sramanic (non-Vedic) tradition, which is contrasted with the Brahmanic system. The Sramanic tradition is described as democratic, focused on self-effort for salvation, equality, and equanimity, discounting rituals as a means of emancipation.
• Cosmology and History:
  • Eternal Universe: Jainism posits an eternal and indestructible universe, not created by a God.
  • Kalpas (Eras): The concept of ascending (Utsarpini) and descending (Avasarpini) eras, each divided into six ages, is explained. These eras describe cycles of increasing and decreasing happiness and well-being.
  • Bhogbhumi and Karmabhumi: The initial ages are characterized by wish-fulfilling trees and simple living (Bhogbhumi), while later ages involve work, industry, and civilization (Karmabhumi).
  • Kulakaras: These are described as legislators and founders of civilization who appeared during transitional periods, guiding societal development. Lord Rsabhadeva's father, Nabhiraya, is noted as the last Kulakara.
  • Salakapurushas: The text mentions the appearance of 63 great personalities (Salakapurushas) in the current era, including Tirthankaras, Chakravartis, Balabhadras, Vasudevas, and Prativasudevas.
  • Aryan-Sramanic Synthesis: The book touches upon the potential reconciliation between Brahmanical and Sramanic systems, noting references to Sramanas in Vedic literature.
• Vedic Interconnections: The text explores the presence of Jain concepts and figures within Vedic literature, identifying figures like Rsabhadeva and Aristanemi in the Vedas. It suggests a close association between the cult of Shiva and Sramanic culture, with Buddhism later joining this tradition.
• Sects and Schools:
  • Digambara and Svetambara: The origin of the two major sects is explained, stemming from the famine in North India and differing approaches to ascetic practices (nudity vs. wearing white clothes) under the leadership of Bhadrabahu and Sthulabhadra respectively.
  • Yapaniya Sect: A third, smaller sect that attempted to reconcile Digambara and Svetambara traditions is discussed, exhibiting characteristics of both.
  • Subsequent Divisions: The text outlines further schisms and the emergence of various sub-sects within both Digambara and Svetambara traditions, influenced by social needs, personality cults, and evolving practices.
• Jaina Scriptures (Agamas):
  • Origin and Structure: Agamas are described as holy texts derived from Tirthankaras, comprising sermons (Arthagamas) and their sutras (Sutragamas). They are organized into Angas and Purvas (though Purvas are no longer extant).
  • Compilation and Councils: The process of compilation through Vacanas (Councils) is mentioned, with the Valabhi Council under Devardhigani Ksamasramana being the last to compile available scriptures. Digambara tradition holds that original Agamas were lost.
  • Language: The language of Purvas was Sanskrit, while present Agamas are in Prakrit, specifically Ardhamagadhi for Svetambara and Sauraseni for Digambara.
  • Content: Scriptures are rich in linguistic, cultural, historical, philosophical, and spiritual material. Key Digambara texts are listed, including works by Kundakunda and Akalanka.
• Jaina Philosophy and Psychology:
  • Anekantavada (Non-Absolutism): This core Jain philosophy asserts that reality has infinite characteristics, perceived partially by individuals. It advocates for understanding reality through relative standpoints.
  • Nayavada and Syadvada: These are presented as wings of Anekantavada, emphasizing the acceptance of partial truths from different viewpoints (Nayavada) and the use of a conditional expression "Syat" (relatively) to express multifaceted reality (Syadvada). The "Saptabhangi" or seven-fold prediction is a method to comprehend reality through Syadvada.
  • Dravya (Substance) and Gunas/Paryayas: Reality is composed of substances (Dravyas) that possess Gunas (attributes) and undergo Paryayas (modes). Dravyas are eternal in essence but change in modes.
  • Dravyas: Six types of Dravyas are identified: Jiva (soul), Ajiva (non-soul), Dharma (principle of motion), Adharma (principle of rest), Akasa (space), and Kala (time).
  • Karma Theory: Karma is seen as material (Pudgala) that attracts to the soul due to Yoga (vibrations) and Kasaya (passions). It determines the cycle of birth and death. The theory rejects a creator God and emphasizes individual responsibility for deeds. The eight types of karmas and their classification into Ghatiya (destructive) and Aghatiyakarmas are explained.
  • Classification of Knowledge: Knowledge is classified into Canonical (Matijhana, Srutajnana, Avadhijnana, Manahparyayajnana, Kevalajnana) and Philosophical (Pratyaksa and Paroksa).
• Jaina Ethics and Spirituality:
  • Triple Jewel (Ratnatraya): Right Faith (Samyagdarsana), Right Knowledge (Samyagjnana), and Right Conduct (Samyagcaritra) are the path to salvation.
  • Vows: Partial vows (Anuvratas) for householders and full vows (Mahavratas) for ascetics are prescribed, abstaining from five faults (Pancapapa): Himsa, Asatya, Steya, Abrahma, and Parigraha.
  • Mulagunas: Basic restraints for lay followers include abstaining from meat, alcohol, honey, and certain figs, along with the five Great Vows.
  • Avasyakas: Six essential daily duties for lay followers are outlined: worship, service to teachers, study, self-restraint, penance, and charity.
  • Pratimas and Gunasthanas: Stages of spiritual development for lay followers (Pratimas) and ascetics (Gunasthanas) are mentioned.
  • Sallekhana: The spiritual practice of voluntary fasting and renunciation at the approach of death is described as a holy death, distinct from suicide.
• Jaina Mendicant (Ascetic):
  • Code of Conduct: Ascetics observe Mahavratas, Samitis (careful actions), Guptis (control), Anupreksas (reflections), and Parisahas (endurance of afflictions).
  • Nakedness (Acelakatva): This is presented as a key characteristic of Digambara ascetics, though Svetambaras permit certain coverings for protection.
  • Penance (Tapa): External and internal penances are detailed, aimed at purifying the soul and eradicating karmas.
• Rites and Rituals:
  • Worship: Both abstract worship (Bhavapuja) and formal worship (Dravyapuja) with idols are practiced. Formal worship involves the Astadravyapuja (eight-fold worship).
  • Festivals: Paryusana (Dasalaksana Parva) and Ksamavaniparva (day of universal forgiveness) are highlighted.
• Jaina Community:
  • Social Structure: The Jain community is distinct, emphasizing equality and equanimity, with actions (Karma) determining social standing rather than birth.
  • Contributions: Despite their small numbers, Jains have made significant contributions to various fields in India.
  • Status of Women: Mahavira is credited with revolting against patriarchal norms and supporting women's upliftment, recognizing their capacity to attain salvation.

Part 2: Mahavira

• Historical Context: Mahavira, the 24th Tirthankara, lived in the 6th-5th century BCE, a period of great spiritual and intellectual ferment across the world, with significant spiritual leaders emerging in various cultures.
• Predecessors: The book lists Mahavira's 23 predecessors, highlighting Rishabha, Aristanemi, and Parsvanatha as historically significant. Parsvanatha is confirmed as a historical figure who preceded Mahavira by 250 years.
• Early Life: Mahavira was born into a Kshatriya family in Kundanpur (Vaisali). Information about his childhood and householder life is limited in early Pali and Prakrit literature.
• Ascetic Life and Enlightenment: At the age of 30, he renounced worldly life and undertook severe penance for twelve years, roaming and camping in various villages. He attained Kevalajnana (omniscience) at Jambhiyagrama.
• Teachings and Disciples: After enlightenment, Mahavira preached for about thirty years. His first discourse was initially a failure, but he later converted eleven prominent scholars, including Indrabhuti Gautama, who became his chief disciples. He organized the Sangha into four parts and established seven units of religious leadership.
• Geographical Reach of Teachings: Mahavira's preaching primarily focused on Bihar and parts of Bengal and Uttar Pradesh. Jainism's presence in South India predates Mahavira, and it was also prevalent in Sri Lanka.
• Date of Parinirvana: The book discusses various scholarly opinions on the date of Mahavira's Parinirvana, with the orthodox Jain tradition placing it in 527 BCE, a date supported by various calculations related to Chandragupta Maurya's reign.
• Place of Death: Traditional Pava is identified as the place of Mahavira's death.
• The Teachings of Mahavira:
  • Spiritual Discipline: Emphasizes the importance of the soul and the "Triple Jewel" (Right Faith, Right Knowledge, Right Conduct) for spiritual salvation.
  • Ethical Principles: Abstinence from the five faults (Pancapapa) – violence, falsehood, stealing, unchastity, and worldly attachment – is central. These are observed as partial vows (Anuvratas) by householders and full vows (Mahavratas) by ascetics.
  • Dietary Restrictions: Prohibition of meat, alcohol, honey, and certain figs is a key tenet.
  • Ascetic Practices: Rigorous practices for mendicants, including nakedness, begging for food, and enduring hardships, are described.
• Philosophy of Mahavira:
  • Anekantavada: Mahavira's philosophy is rooted in non-absolutism, recognizing the multifaceted nature of reality.
  • Syadvada: The concept of speaking relatively, using "Syat," to express the manifoldness of truth.
  • Dravya: The fundamental substances of the universe.
  • Karma: Detailed explanation of the material nature of karma and its influence on the soul.
  • Nirvana/Moksa: The ultimate goal of removing all karmic matter to attain liberation.

Author's Contribution and Approach:

Dr. Bhagchandra Jain's work is characterized by:

• Scholarly Rigor: A deep engagement with Jain scriptures, Pali and Buddhist literature, and historical research.
• Comparative Perspective: Drawing parallels and distinctions with other Indian traditions, particularly Buddhism.
• Clarity and Comprehensiveness: Presenting complex philosophical and historical concepts in an accessible manner.
• Emphasis on Core Principles: Highlighting the centrality of non-violence, self-control, and the pursuit of spiritual knowledge.

In essence, "Jainism and Mahavira" serves as a foundational text for understanding the historical, philosophical, and ethical dimensions of Jainism, firmly grounding it within the broader context of Indian religious and cultural history.