Priority Of Jainism Over Buddhism With A Comparison Of Their History And Philosophy

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The book "Priority of Jainism Over Buddhism with a Comparison of Their History and Philosophy" by J.C. Koyajee, published in July 1904, argues for the priority of Jainism over Buddhism, both historically and philosophically. The author aims to demonstrate Jainism's greater antiquity and independent development, refuting scholarly arguments that suggest Jainism is a later offshoot of Buddhism.

Key Arguments and Themes:

• Historical Priority of Jainism:

  • Mahavira and Buddha as Contemporaries, Not Identical: The book first establishes that Mahavira, the 24th Tirthankara of Jainism, and Gautama Buddha, the founder of Buddhism, were distinct historical individuals and contemporaries. It details their lives, birthplaces, and key events, highlighting differences that counter the notion of them being the same person.
  • Pre-existence of Jainism before Mahavira: A significant portion of the argument focuses on proving that Jainism, in the form of the Niganthas (followers of Parshvanath, Mahavira's predecessor), existed as an established sect before Mahavira's time and even before the rise of Buddhism. The text cites frequent mentions of Niganthas in Buddhist texts and argues that their presence as an organized group implies a considerable history.
  • Mahavira as a Reformer, Not Founder: Based on the pre-existence of the Niganthas, the author posits that Mahavira was a reformer who organized and revitalized an existing tradition, rather than the founder of a new religion.
  • Chronology and Dating: The book engages with scholarly debates on dating Buddha's life, primarily relying on the work of Alexander Cunningham and others to establish a timeframe for Buddha that makes Mahavira his contemporary. It critiques older estimates based on Ceylonese chronicles.
  • Arguments Against Jainism's Antiquity Refuted: Koyajee systematically examines and refutes arguments put forth by scholars like Dr. Bhandarkar regarding Jainism's later origin.
    • Resemblance to Vaisheshikas: Koyajee argues that any similarities between Jainism and Vaisheshika philosophy are likely due to both drawing from even older, common philosophical sources, rather than Jainism borrowing from Vaisheshika. He points out that the Vaisheshika system itself is considered late. Furthermore, he suggests that the less developed categories in early Jainism (e.g., between 'guna' and 'dravya') actually point to its antiquity, as a later system would have developed clearer distinctions.
    • "Morbid Extravagance" of Jain Discipline: The author contends that the extreme asceticism in Jainism, while acknowledged, is more indicative of early religious fervor than a sign of a later, degenerate origin. He suggests that such intensity is often seen at the beginning of religious movements.
    • Sacred Language (Prakrit vs. Pali): Koyajee challenges the argument that Prakrit, the Jain sacred language, being later than Pali, indicates Jainism's later origin. He cites scholarly analysis (like Jacobi's) suggesting that Jain Prakrit is closer to older Pali than later Prakrits and that the earliest Jain literature's chronological position is between Pali literature and later Buddhist texts. He also discusses the council of Pataliputra and the collection of Jain scriptures as evidence of their long-standing tradition.

• Philosophical Comparisons:

  • Core Doctrines: The book delves into key philosophical and doctrinal comparisons between Jainism and Buddhism, including:
    • Nirvana: Both religions aim for Nirvana, but the author suggests Jainism's conception is closer to the Sankhya ideal of "eternal beatitude" and does not involve annihilation, unlike some interpretations of Buddhist Nirvana. He emphasizes that Jainism clearly maintains the eternal existence of the soul in Nirvana, a point of divergence from Buddhism.
    • Karma: Both systems emphasize the doctrine of Karma as a law of cause and effect governing existence and future rebirths.
    • Tri-Ratna (Jainism) vs. Holy Triad (Buddhism): The Jain "Three Jewels" (Right Faith, Right Knowledge, Right Conduct) are compared to the Buddhist "Three Jewels" (Buddha, Dharma, Sangha). While acknowledging similarities, Koyajee notes that Buddhist terms often refer to concrete aspects, while Jain terms are more abstract.
    • Theory of the World: Jainism is described as atheistical in the sense of not believing in an Ishvara (creator God), viewing the world as eternal and self-existent. This is contrasted with Buddhist atheism and similarities with Sankhya philosophy are noted.
    • Soul (Atman): A crucial difference highlighted is Jainism's belief in an eternal, unchanging soul (Jiva), which is as large as the body it inhabits. This contrasts with the Buddhist concept of "no-soul" (Anatta) and the understanding of existence as a flux of aggregates (Skandhas).
    • Monastic Orders: The structure and rules of Jain and Buddhist monastic orders are compared, noting similarities to Brahmanic orders but also pointing out differences in their approach to lay followers, with Jainism having a more integrated lay community and Buddhism's lay followers being less formally bound.
    • Divisions (Svetambara/Digambara vs. Hinayana/Mahayana): The text briefly touches upon the internal divisions within both religions, suggesting a common underlying reason related to the adherence to strict discipline.

• Author's Stance and Objective:

  • Koyajee states his intention is not to engage in partisan boasting about antiquity but to provide historical clarity for the student of religion. He believes that understanding the historical antecedents and social context is crucial for grasping the spirit of religions.
  • He is critical of scholars who attributed too much importance to superficial resemblances between Mahavira and Buddha, which led to theories of Buddhist origin for Jainism.
  • The preface includes a note from "R.B.P." (likely the author or editor) clarifying that the argument focuses on Jainism as it prevailed during the time of the last two Jinas and does not necessarily address earlier periods of Jainism.

In essence, the book "Priority of Jainism Over Buddhism" by J.C. Koyajee meticulously argues, through historical, philosophical, and linguistic evidence, that Jainism is an ancient and independent religion that predates Buddhism, with Mahavira acting as a reformer of an established tradition rather than its founder.