Origin And Development Of Jainism

Here is a comprehensive summary of the provided text from "Origin and Development of Jainism" by Sagarmal Jain:

The book posits that Jainism is one of the oldest living religions, rooted in the Śramanic tradition of Indian culture, distinct from the Vedic (Brāhmaṇic) tradition. The Śramanic trend is characterized by its spiritualistic and soteriological nature, emphasizing renunciation, emancipation from the cycle of birth and death, opposition to animal sacrifice, and the supremacy of the human being. These ideas were contributed by the Śramaņas to Indian culture and particularly influenced Hinduism.

Antiquity of Jainism: The text argues for Jainism's antiquity, predating the Aryan period, citing Prof. H. Zimmer. References to "Vratyas" and "Arhatas" in the Rgveda and Atharvaveda are presented as evidence of Jainism's ancient origins. These figures are considered ancestors of Jains and are also referred to as "Śramaņas" in the Upanishadic period. The text further connects these ancient figures to the presence of early Tirthankaras like Ṛṣabha, Ajita, and Ariṣṭanemi in Vedic and Upanishadic texts. Excavations at Mohen-jo-daro and Harappa, showing meditating yogis and the absence of Vedic sacrificial altars, are also used to support the notion of pre-Aryan meditative practices.

Development and Naming: During the Upanishadic period (c. 800 B.C.), the Vratyas, Arhatas, and Śramaņas evolved into various religious schools. Jainism, in this era, was known as Nirgrantha Dharma, as mentioned in Buddhist Pali Tripitaka, Jaina canons, and Ashoka's pillar edicts.

Historicity of Tirthankaras: The historicity of Lord Pārśva (23rd Tirthankara) is considered well-established. The text also supports the historicity of Ariṣṭanemi (22nd Tirthankara), a cousin of Lord Kṛṣṇa, by referencing his mention in Vedas, Upanishads, and Hindu Purāṇas, and citing an inscription that might indicate homage paid to him. Lord Nami (21st Tirthankara) is also accepted as a Rși in Upanishadic and Hindu Paurāṇic traditions. The historicity of Lord Ṛṣabha is supported by his presence in the Bhagavat and other Purāṇas, along with his life story and teachings. The presence of names like Ṛṣabha, Padma, and others in Buddhist literature as previous Buddhas or Bodhisattvas is also noted. The text strongly asserts that while some legendary elements might exist, the core existence of Tirthankaras is undeniable.

Interplay of Vedic and Śramanic Traditions: The book emphasizes that Indian culture is composite, a blend of Vedic and Śramanic traditions. These traditions are not rivals but complementary, representing the physical and spiritual aspects of human existence. The text refutes the notion that Western and some Indian scholars have created a false rift between them. It argues that the Upanishads incorporated Śramanic tenets, leading to a more spiritual Hinduism. Concepts like tapas, asceticism, liberation, and non-violence, initially absent in the Vedas, entered Hinduism through Śramanic influence. Jainism and Buddhism are presented as reformative movements that challenged Vedic ritualism, caste-based systems, and the infallibility of the Vedas, offering an alternative to those disillusioned with the prevalent Brahmanism.

Mutual Influence and Assimilation: Despite their reformist stance, Jainism and Buddhism were also influenced by Vedic rituals, with Tantric rituals and Hindu deities being incorporated into their practices from around the 3rd or 4th century AD. Examples include the Jaina concept of Śasanadevatās (Yakşa-Yaksis) as a version of Hindu deities, and the inclusion of Hindu figures like Rāma and Kṛṣṇa into Jainism's list of Salakāpuruṣas. Similarly, Hinduism adopted figures like Ṛṣabha and Buddha as incarnations and included Jain deities like Sarasvatī and Lakṣmī.

Jainism and Buddhism: Similarities and Differences: Both Jainism and Buddhism belong to the Śramanic tradition and emerged around the 6th-5th century BC, challenging the ritualistic and caste-ridden nature of early Vedic religion. Both are described as atheistic, emphasizing human potential and the law of karma, and rejecting the concept of divine grace. Their ultimate goal is emancipation from the cycle of birth and death, and both preach a similar moral code (five śīlas or mahāvratas, with a minor difference in non-possession vs. non-consumption of intoxicants).

Key differences highlighted are:

• Metaphysics: Upanishadic thinkers focused on an immutable reality, Buddha on impermanence and substancelessness, while Mahāvīra synthesized these, seeing reality as origination, decay, and permanence, acknowledging both permanence and change.
• Philosophical Approach: Buddhism adopted a negative approach to other doctrines, while Jainism was positive, viewing differing perspectives as partially true from different angles.
• Austerities: Jainism advocates rigorous austerities, while Buddhism recommends a middle path.

Divergent Fates: The text explores why Buddhism flourished globally while Jainism remained primarily in India. Key reasons include:

• Royal Patronage and Missionary Zeal: Buddhism received strong royal patronage (Ashoka, Kaniṣka) and had a missionary zeal for overseas expansion. Jainism, despite royal patrons, did not actively pursue foreign expansion, partly due to the difficulty of adhering to its strict code abroad.
• Flexibility vs. Strictness: Buddha's "middle path" and flexibility in moral codes made Buddhism adaptable. Jainism's strict and often inflexible moral code, while preserving its identity, limited its propagation.
• Assimilation by Hinduism: Buddhism's flexibility led to its assimilation into Hinduism, with Buddha being recognized as an incarnation of Vishnu. This adaptation also led to a decline in the asceticism and respect for Buddhist monks in India.
• Order of Lay Followers: Jainism always emphasized a four-fold order (monks, nuns, laymen, laywomen), which helped it maintain its identity, whereas Buddhism's focus on monastic orders and a less defined lay following contributed to its eventual decline in India.

In conclusion, the book argues that Jainism is an ancient, reformist tradition with deep roots in Indian spirituality, intricately connected to both Vedic and other Śramanic streams. Its distinctiveness, strictness, and focus on individual conduct have ensured its survival and unique identity within India, even as other related traditions evolved or faded.