Jainism Early Faith Of Ashoka

The provided text is an excerpt from Edward Thomas's 1877 publication, "Jainism, or, The Early Faith of Asoka; with Illustrations of the Ancient Religions of the East, from the Pantheon of the Indo-Scythians." The book, published by Trübner & Co., London, is a scholarly work exploring the historical and religious connections between Jainism, Buddhism, and the broader religious landscape of ancient India, particularly during the reign of Emperor Ashoka.

Here's a breakdown of the key themes and arguments presented in the excerpt:

I. The Focus on Jainism and its Historical Priority:

• Challenging Prevailing Narratives: The author explicitly states that much modern discussion on ancient Indian religions has narrowly focused on Buddhism versus Brahmanism, neglecting the "exceptionally archaic creed of the Jainas."
• Archæological Evidence from Mathura: Thomas highlights the significance of recent discoveries at Mathura, describing them as providing "no controversy, either as to the normal date or the typical import of the exhumed remains." These findings, including sculptures and inscriptions, are presented as crucial evidence for Jainism's ancient roots.
• Jaina Priority in Sacred Sites: The text argues that Jainas likely held "the first right of selection" for prominent and appropriate worship sites, such as hilltops and caves, which were later appropriated by Buddhists or displaced by Brahmans.
• Colebrooke's and Stevenson's Opinions: The author cites the earlier scholarly work of Colebrooke and later research by Dr. Stevenson, both of whom suggested that Buddhism emerged from or was influenced by an anterior Jainism. Thomas aims to further support these conclusions with additional evidence.
• Jaina Influence on Buddhism: The text suggests that many Buddhist tenets, practices, and even sacred texts may have been "plundered" or adapted from Jainism. Examples include the concept of twenty-four preceding Buddhas in Buddhist texts mirroring the twenty-four Jaina Tirthankaras, and the symbolic representations associated with the Tirthankaras.
• The Testimony of Chinese Pilgrims: The writings of Chinese pilgrims like Fah-Hian and Hiouen Thsang are used to illustrate the existence of sects that revered earlier figures (pre-Buddha) and the Jainas' persistent claims of antiquity and their "heretical" stance towards Buddhism.
• The Importance of Symbols: Thomas notes that Jainism was a "religion of signs and symbols," with distinct emblems for each Tirthankara, a practice he contrasts with Buddhist iconography.
• Jainism and the Shrine of Jagannath: The author touches upon the Jainas' "original claim to the shrine of Jagganáth," suggesting a deep historical connection to significant religious sites.

II. The Early Faith of Ashoka:

• Ashoka's Familial and Early Religious Context: The text traces the lineage of the Mauryan emperors, starting with Chandragupta, whom Jain writers consider a follower. It discusses Bindusara and then focuses on Ashoka's early life and potential upbringing within a faith tradition that might have been Jain.
• Brahmanical and Sramanic Interactions: The author notes the historical co-existence and sometimes adversarial relationship between Brahmans and Sramanas (a term encompassing Jainas and Buddhists), and how this is reflected in Ashoka's edicts. The equal mention of both groups in Ashoka's edicts suggests that Brahmanical dominance was not yet absolute.
• Caste and its Indigenous Origin: Thomas delves into the concept of caste, suggesting its indigenous development in India and its origins in the division of labor, rather than being an import from Aryan settlers.
• Ashoka's Edicts as Evidence: A significant portion of the excerpt analyzes the inscriptions of Ashoka, classifying them into different periods of his reign to track his evolving religious understanding:
  • Early Edicts (10th and 12th years): These are characterized by a focus on Dharma (duty, righteousness), expressed through acts of mercy, charity, and the care for living beings, including animals. The author suggests that these early pronouncements reflect a strong emphasis on moral conduct, which he argues aligns more closely with Jain principles than with later Buddhist dogma. He notes the absence of explicitly Buddhist terms.
  • Later Edicts (27th year): These edicts show a more developed understanding of Dharma and a clearer distinction between right and wrong. However, Thomas continues to find little that is exclusively or definitively "Buddhist."
  • Bhabra Edict (Positive Buddhism): This edict is identified as the turning point where Ashoka explicitly mentions and embraces the Buddha, the Dharma, and the Sangha. The author emphasizes that this marks the first monumental appearance of Buddhism in Ashoka's inscriptions.
• The Significance of "Devanampiya": Thomas points out the use of the title "Devanampiya" (beloved of the gods) in the earlier edicts and its omission in the Bhabra edict. He notes that this title was also a conventional epithet among the Jainas, further linking Ashoka's early faith to Jainism. The rejection of "beloved of the gods" in the Bhabra Edict is interpreted as consistent with Buddhism's rejection of traditional deities.

III. Numismatic Evidence and Ancient Religions:

• Bactrian and Indo-Scythian Coins: A substantial portion of the text is dedicated to analyzing the inscriptions and symbols on ancient coins, particularly those of the Bactrian and Indo-Scythian periods. This is used to understand the religious pantheons and dating systems prevalent at the time.
• Roman and Greek Influence: The author details the significant influence of Roman and Greek art and religious imagery on the coinage of the Indo-Scythians, suggesting cultural exchange and the domestication of foreign elements.
• The Pantheons of the Indo-Scythians: The text presents a table and detailed descriptions of the various deities found on Indo-Scythian coins, classifying them into Vedic, Iranian, Persian, Greek, Brahmanical, and Buddhist categories. This provides insights into the syncretic religious environment.
• Saivism's Prominence: The analysis of coins, particularly those of the Kadphises and Kanerki kings, highlights the widespread presence and importance of Saivism (worship of Shiva) during this period, often depicted with Shiva's attributes like the trident and the bull (Nandi).
• The Emergence of Buddhism in Coinage: Thomas notes that the identifiable Buddhist imagery on coins appears to be of a later date and on less refined copper pieces, suggesting that Buddhism was not as dominant or influential in the earlier periods as Saivism.

In essence, Edward Thomas's work, as represented by this excerpt, aims to:

1. Re-center Jainism in the study of ancient Indian religions, arguing for its greater antiquity and influence than commonly acknowledged.
2. Demonstrate a historical progression in Ashoka's religious beliefs, moving from an early phase with strong Jain-like characteristics to a later, explicit embrace of Buddhism.
3. Utilize numismatic evidence to reconstruct the religious landscape and cultural interactions of the ancient Indian subcontinent, particularly the impact of Hellenistic, Iranian, and Roman influences on the Indo-Scythians.

The excerpt is characterized by detailed scholarly analysis, referencing numerous ancient texts, inscriptions, and coin types to build its arguments.