Lecture On Jainism

Lala Banarasidas's "A Lecture on Jainism," delivered in 1901, is a passionate and comprehensive defense of Jainism, aiming to correct widespread misunderstand1s and misconceptions about the religion. The lecture, presented at a large religious assembly, emphasizes Jainism's antiquity, its core tenets, and its distinct identity, refuting claims that it is an offshoot of Buddhism or Brahmanism, or that it was founded by Parsvanatha.

Key themes and arguments presented in the lecture:

• Antiquity of Jainism: Banarasidas strongly asserts Jainism's ancient origins, tracing it back to Rishabha Deva, not Parsvanatha. He cites interactions between Shankaracharya and Jains, and interpretations of Vedanta Sutras by Shankaracharya and Ramanuja, to prove Jainism's existence predating Shankaracharya. He also points to references in Hindu and Buddhist scriptures that distinguish Jainism as a separate and ancient tradition.

• Jainism's Distinct Identity: A significant portion of the lecture is dedicated to debunking the notion that Jainism is an offshoot of Buddhism. Banarasidas meticulously analyzes Buddhist works, Hindu scriptures, and Jain Shastras to demonstrate that while Buddhism and Jainism share some superficial similarities, they are distinct in their origins, founders (Buddha and Mahavira are contemporaries, not master and disciple), and core doctrines. He highlights the unique Jain concept of Syadvada (multi-faceted reality) as a key differentiator, which is also criticized in ancient Brahmanical texts.

• Rejection of Brahmanism as Origin: Banarasidas counters the idea that Jainism is a product of Brahmanism. He argues that both Jainism and Brahmanism emerged from the common intellectual atmosphere of ancient India, which was diverse and encompassed various philosophical and religious schools (like Samkhya, Yoga, Charvaka). He challenges the idea of "borrowing" in ancient India, suggesting a shared intellectual pool from which different traditions drew.

• Core Tenets of Jainism: The lecture outlines the fundamental principles of Jainism, including:

  • Ratna Trayi (Three Jewels): Samyak Darshana (Right Faith), Samyak Jnana (Right Knowledge), and Samyak Charitra (Right Conduct) as the path to liberation.
  • Eleven Pratimas: A progressive path for lay followers (Shravakas) towards spiritual advancement.
  • Dasha Lakshani Dharma: The ten virtues that should guide a Jain's life (Kshama, Mardava, Arjava, Satya, Shaucha, Sanyama, Tapa, Tyaga, Akinchana, Brahmacharya).
  • Twelve Anuprekshas: Twelve subjects of meditation to foster detachment and understanding.
  • Ahimsa Paramo Dharma: The supreme principle of non-violence, extended to all living beings.

• Social and Ethical Aspects:

  • Kshatriya Origin: Banarasidas emphasizes that Jainism was preached by Kshatriyas, not Brahmins, Vaishyas, or Shudras, and specifically by Kshatriyas who championed Ahimsa.
  • Critique of Misconceptions: He addresses and refutes negative stereotypes about Jains, such as being unclean, not bathing, or worshipping naked images. He clarifies that Jain monks are naked as a spiritual practice to overcome the concept of nakedness itself, and that the worship of naked images reflects the ascetism of the Tirthankaras who were absorbed in meditation.
  • Emphasis on Pity for Animals: The lecture strongly advocates for the protection of animals, denouncing their slaughter for food, sacrifice, or hunting, and calling for a vegetarian lifestyle. He appeals to compassion for all living creatures.
  • Theistic Beliefs: Banarasidas clarifies that Jains are not Nastikas (atheists) but believe in a different conception of God – not as a creator but as the ultimate ideal, the soul in its perfected state (Nirvana).

• Historical Evidence: Banarasidas refers to various sources to support his claims, including:

  • Jain Shastras: Ancient Jain texts.
  • Hindu Scriptures: Bhagavat Purana, Mahabharata, Rig Veda, Yoga Sutras, Samkhya Karika, etc.
  • Buddhist Works: Mention of Jain figures and doctrines in texts like Mahavagga and Mahaparinibbana Sutta.
  • Inscriptions: Archaeological evidence from Muttra that predates Mahavira and Parsvanatha.
  • Opinions of Scholars: While acknowledging the contributions of Western scholars, he also points out their "trifling" with religious sanctity and antiquity, urging reverence in their approach. He particularly praises Bühler and Jacobi for their work but also notes their potential for misinterpretation. He also cites Max Muller's views on the diverse intellectual currents in ancient India.

• The Role of the Jain Itihas Society: The lecture is presented in the context of the Jain Itihas Society's efforts to document and disseminate the true history and teachings of Jainism, aiming to correct the historical misunderstandings.

In essence, Lala Banarasidas's lecture is a powerful and well-researched argument for the authenticity and profoundness of Jainism. It serves as a plea for a more accurate understanding of the religion, highlighting its ethical teachings, philosophical depth, and historical significance, particularly its unwavering commitment to Ahimsa.