Origin And Development Of Jainism

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The book "Origin and Development of Jainism" by Sagarmal Jain posits that Jainism is one of the oldest living religions, deeply rooted in the śramaņic (ascetic) tradition of ancient India, distinct from the Vedic (Brahmanic) stream. This śramaņic tradition emphasized spirituality, renunciation, liberation from the cycle of birth and death, and moral values, often opposing Brahminical supremacy and animal sacrifices.

Antiquity of Jainism: The text argues for Jainism's deep antiquity, tracing its roots to the pre-Aryan period of Indian culture. Evidence cited includes references to "Vṛtyas" and "Arhatas" in the Rgveda and Atharvaveda, who are considered ancestors of Jainas. These figures are also identified with the "Śramaņas" of the Upanishadic period. Archaeological findings at Mohen-jo-daro and Harappa, such as seals of meditating yogis and the absence of yajña-vedi (altars for sacrifices), suggest the presence of meditation and yoga practices predating Aryan arrival and their rituals. Jainism, in its early form, was known as "Vṛtya-dharma" or "Arhat-dharma."

During the Upanishadic period (c. 800 BCE), the śramaņic traditions, including Jainism, evolved. Jainism was then known as "Nirgrantha-dharma." The text asserts the historicity of Lord Pārśva (the 23rd Tirthankara) and his predecessor, Aristhanemi (a cousin of Lord Kṛṣṇa), citing their mentions in Vedic, Upanishadic, and Hindu Purāņic texts, and even potential epigraphical evidence. The life stories and teachings of Tirthankaras like Ṛṣabha are also found in Hindu texts like the Bhagavat Purāņa.

Jainism and Hinduism: An Intertwined Relationship: The book emphasizes that Indian culture is a composite one, a blend of Vedic and śramaņic traditions. Hinduism itself is seen as an assimilation of these two streams. While distinct, they are not separable and have mutually influenced each other. The śramaņic tradition, including Jainism and Buddhism, influenced the Vedic tradition, leading to the development of Hinduism. Concepts like tapas (austerity), asceticism, liberation, meditation, equanimity, and non-violence, initially absent in the Vedas, entered Hinduism through śramaņic influence. The Upanishads and the Bhagavad Gita are presented as products of the dialogue and synthesis between these traditions.

Jainism and Buddhism are portrayed not as revolts against Brahminism but as reformative movements that challenged casteism, ritualism, and superstitions prevalent in Vedic religion. They offered a spiritual alternative to those disillusioned with ritualistic Brahmanism and its worldly outlook. The text also acknowledges that Jainism and Buddhism were not entirely immune to Vedic influences, with Tantric rituals and the adoption of Hindu deities (like Śāsanadevatās, Yaksas/Yakṣis) occurring in Jainism after the 3rd or 4th century AD. Conversely, Hinduism incorporated figures like Ṛṣabha and Buddha as incarnations and included Rama and Kṛṣṇa in its narratives.

Key Distinctions and Similarities: Both Jainism and Buddhism, as śramaņic traditions, share commonalities:

• Emphasis on Human Supremacy: They advocate for human potential and self-reliance over divine intervention.
• Equality: They promote the equality of all beings.
• Rejection of Caste and Rituals: They opposed the birth-based caste system and the infallibility of Vedas, including animal sacrifices.
• Goal of Liberation: The ultimate aim for both is liberation from the cycle of birth and death.
• Moral Code: They preach a similar moral code, with five vows (mahāvratas), the primary difference being Jainism's emphasis on non-possession versus Buddhism's non-consumption of intoxicants.
• Atheistic Tendencies: Both are described as atheistic in the sense of not accepting a creator God, but rather emphasizing man's self-determination and the law of karma.

Key Differences:

• Metaphysics: Upanishadic thinkers believed in an eternal reality, while the Buddha saw everything as impermanent and substanceless. Mahavira, however, synthesized these views, acknowledging both permanence and change.
• Philosophical Approach: Buddhism's approach was often negative, rejecting extreme views, while Jainism adopted a positive stance, accepting multiple viewpoints from different angles.
• Austerity: Jainism advocates rigorous austerities, while Buddhism promotes a middle path, condemning extreme asceticism.

Divergent Fates: Despite their shared origins and reformative spirit, Buddhism and Jainism experienced different trajectories:

• Buddhism's Global Spread and Decline in India: Buddhism found royal patronage (Ashoka, Kanishka) and a missionary zeal that facilitated its spread globally. Its middle-path approach and flexibility made it adaptable to foreign cultures. However, its embrace of luxury, corruption among monks, and its eventual assimilation into Hinduism (Buddha as an avatar of Vishnu) led to its decline in India.
• Jainism's Steadfastness in India: Jainism, with its strict and inflexible moral code, did not expand significantly beyond India. While it had royal patrons, its monks avoided propagating the religion abroad due to the difficulty of maintaining their strict practices. This extremism, though limiting its expansion, was instrumental in its survival and retention of its identity in India. Jainism's emphasis on a four-fold order (monks, nuns, laymen, lay-women) also contributed to its endurance.

Conclusion: The book concludes by asserting that Jainism and Hinduism are not rival traditions but complementary aspects of Indian culture, representing the physical and spiritual dimensions of human existence. It calls for a scholarly reinterpretation that highlights the mutual impact and shared roots of these traditions, challenging the Western scholarly narrative that fostered division. Jainism and Buddhism, by offering a more spiritual and less ritualistic path, are seen as advancements in the spiritual evolution of Indian thought. The text emphasizes that understanding Jainism requires studying it in conjunction with other Indian philosophical and religious streams like the Upanishads and Buddhism.