Notes On Modern Jainism

Mrs. Sinclair Stevenson's "Notes on Modern Jainism" (1910) offers a comprehensive overview of Jainism, focusing on its Svetambara, Digambara, and Sthanakavasi sects. The book aims to shed light on this "least known" Indian religion, as described by Monsieur A. Barth, highlighting its historical significance as one of India's surviving ancient mendicant orders and its contributions to language and science. Stevenson notes the Jaina's high literacy rate and the purity of their worship compared to surrounding Hinduism.

Key aspects covered in the book include:

• Origins and Mahavira: Jainism is presented as emerging in the 6th century BCE, a period of religious speculation. Mahavira, born around 599 BCE, is described as a reformer rather than a founder. His lineage from the Kshatriya caste and his decision to embrace asceticism after his parents' death are detailed. The text emphasizes his twelve years of wandering and eventual attainment of Kevala (supreme knowledge). His life is presented as disciplined and focused on self-control, though a tradition suggests he died in a fit of apoplectic rage, which Stevenson finds unlikely given his asceticism. The book also mentions Parsva, an earlier saint and founder of the Nirgrantha order that Mahavira influenced.

• The Rise of Jain Sects: The major schism between the Svetambara (white-clothed) and Digambara (nude or "sky-clothed") sects is attributed to a famine around 310 BCE. Emigration to Southern India led to a divergence in practices, particularly regarding clothing, with the Sthanakavasi sect later emerging as a reformed, non-idolatrous branch that allows lay people to read scriptures. The Digambara reject the Svetambara canon and have their own scriptures.

• Jaina Scriptures: The book outlines the canons of the Svetambara and Sthanakavasi, detailing various Angas (sections), Upangas (subsidiary sections), Chedagranthas (books on monastic rules), and Mulagranthas (foundational texts). It notes the differences in acceptance and interpretation among sects, as well as the scriptures' content, which includes rules for monks, biographies, moral stories, and philosophical discussions. The Digambara canon is also briefly mentioned, focusing on their Purana and Grantha texts.

• Jaina Ascetics (Monks and Nuns): Stevenson describes the rigorous ascetic life, the vows (Pancha Mahavrata), and the ten duties binding on monks and nuns. These include practices like fasting, self-torment (body austerities), meditation, and meticulous care to avoid harming any living beings. The initiation ceremony, including hair-plucking (Loca), is detailed. The daily routines of novices and nuns highlight their disciplined lifestyle. The funeral of a Sthanakavasi nun is vividly described, showcasing the elaborate rituals and the respect accorded to ascetics.

• Jaina Lay Adherents: The text emphasizes the integral role of lay adherents (Sravaka) in Jainism. Laymen take twelve modified vows, which include principles of non-violence, truthfulness, honesty, chastity, and non-possession. The book discusses the impact of these vows on Jaina occupations, leading many into commerce and money-lending, which contributes to their wealth and, at times, their unpopularity. Caste is identified as a significant factor, with the ascetics' obscurantism and the laity's adherence to traditions hindering social reform. Marriage customs and birth and death ceremonies, often conducted by Brahmans, are also discussed.

• Jaina Doctrine: The core tenets of Jainism are explored, including the denial of an eternal, supreme God and the belief in an eternal world. The concept of Karma, the accumulated force of actions influencing rebirth, is central. The eight types of Karma and the fourteen stages leading to liberation (Moksha) are explained. The book highlights the Jaina classification of knowledge into five kinds and the "Three Jewels" (Right Knowledge, Right Faith, Right Conduct) as the path to salvation. The nine categories of Jain doctrines (Jiva, Ajiva, Asrava, Samvara, Nirjara, Bandha, Moksa, Punya, Papa) are detailed, explaining their intricate classifications and philosophical underpinnings.

• Jaina Festivals and Fasts: The most sacred season is Pajjusana, a period of fasting and special worship. Other observances include Poso (a 24-hour ascetic practice), Samvatsari (day of confession), Punema (full moon fasts), and Oli (vows related to food). The strictness of Jaina fasts and their purpose of gaining merit and freedom from rebirth are emphasized.

• Jaina Institutions: The book mentions Panjara pols (animal shelters) maintained by all sects, though Stevenson notes their frequent neglect. It also discusses Jaina Conferences for promoting their tenets and social reforms, acknowledging the challenges posed by traditionalist priests and the inherent pessimism in the belief of Jainism's eventual extinction.

In essence, "Notes on Modern Jainism" provides a detailed, scholarly, and empathetic examination of Jainism's beliefs, practices, and social structures in the early 20th century, with a particular focus on the distinctions and similarities among its major sects.