Puran Aur Jain Dharm - Book Summary

Here's a comprehensive summary of the Jain text "Puran aur Jain Dharm" by Hansraj Sharma:

This book, published in 1927 by the Shri Atmanand Jain Pustak Pracharak Mandal in Agra, aims to explore the references to Jainism within the Puranas, a collection of ancient Indian religious texts. The author, Pt. Hansraj Ji Sharma, states that the book is unique in its subject and approach and was written to clarify misconceptions and present factual information. He acknowledges that many non-Jains had requested such a publication.

Key Themes and Arguments:

Purpose of the Book: The primary goal is to collect and present to the public what the Puranas say about Jainism. The author intends to provide an objective overview without criticizing or praising any particular sect, aiming to foster understanding of the religious and social conditions of the time.
Definition and Antiquity of Puranas: The book begins by defining Puranas based on traditional texts, mentioning their five characteristics (creation, dissolution, geneologies, cosmic cycles, and genealogies of the dynasties). It also lists the eighteen major Puranas. The author emphasizes the word "Purana" itself suggesting antiquity, and notes references to "Purana" in Vedic and Upanishadic literature, though acknowledges that the Puranic texts available today might differ from those early mentions.
Jainism in the Puranas: The core of the book is an analysis of how Jainism is depicted in various Puranas. Sharma states that not all Puranas mention Jainism, but he focuses on those that do.
Critique of Puranic Accounts of Jain Origins:
- Bhagavata Purana: The author extensively analyzes the Bhagavata Purana's account of Lord Rishabhadeva, noting that while it describes his life in a beautiful and instructive manner, it also presents a peculiar origin story for Jainism. According to the Bhagavata, in the Kali Yuga, a king named Arhan, influenced by Lord Rishabhadeva's teachings, would deviate from his true dharma and establish a path contrary to the Vedas, leading his followers to reject Vedic rituals and condemn Brahmins. The author questions the historicity of this account, pointing out the lack of corroborating historical evidence for such a king and the contradictory nature of portraying Jainism as a deviation from Vedic dharma, while simultaneously acknowledging Rishabhadeva's teachings.
- Agni Purana: The Agni Purana is cited as stating that Lord Buddha, after propagating Buddhism, later became Arhan and established Jainism. This contradicts the Bhagavata's narrative, and the author highlights this discrepancy, suggesting that such conflicting accounts make it difficult to determine the truth.
- Vishnu Purana: This Purana attributes the origin of Jain and Buddhist religions to Vishnu's manifestation as "Maya Moha" (delusion). Maya Moha, a being born from Vishnu, is said to have corrupted the Asuras (demons) by teaching them a path that deviates from the Vedas and promotes indecisiveness (Anekantavada/Syadvada), leading to their eventual defeat by the Devas. The author points out the internal contradictions within the Vishnu Purana's account itself, suggesting that Maya Moha's teachings in one part seem to reflect Jain principles like Syadvada and the distinction between Digambaras and Shvetambaras, while in another, his teachings appear more aligned with Carvaka or Buddhist philosophies.
- Shiva Purana: The Shiva Purana presents a detailed narrative where Vishnu, inspired by Shiva, creates a being to mislead the inhabitants of Tripura. This being, described as shaven-headed, clad in dirty clothes, and carrying a broom-like instrument, is initially unsuccessful due to Shiva's worship. Vishnu then sends Narada to assist him. With Narada's help, this being corrupts the Tripuravasis, including their king, leading them to abandon Vedic dharma. The author notes that the description of this being's attire and teachings is contradictory, sometimes resembling Jain monks, other times Buddhist or Carvaka. He criticizes the Shiva Purana's accusation that this figure undermined chastity and righteousness, finding it baseless.
- Matsya Purana: The Matsya Purana connects Jainism to a legend involving Indra, his preceptor Brihaspati, and the son of a sage named Riji. Brihaspati, after becoming a Jain and teaching Riji's sons the Jain dharma (described as "Jina Dharma" and "Veda Bahya"), causes them to deviate from Vedic paths. Indra then destroys them. The author finds only a half-verse directly related to Jainism in this extensive narrative, and notes the lack of detail about the specific Jain teachings that allegedly led to the Asuras' downfall. He also questions the motivation behind making Jainism the target of Brihaspati's stratagem.
- Kurma Purana: The Kurma Purana mentions "Vriddha Shravaka" (elder Jain householders) and "Nirgranthas" (Jain monks) alongside other sects like Pashupatas and Kapalikas. It states that offering food during a Shraddha ceremony to individuals from these groups, described as "duratmanah" (wicked-souled) and "tamasika" (of dark nature), renders the Shraddha fruitless in this world and the next. This indicates the existence and influence of Jainism during the time of the Kurma Purana's composition.
- Skanda Purana: The Skanda Purana presents a lengthy story involving King Aama of Kanyakubja and his son-in-law King Kumarpala. It claims that Aama's daughter became devoted to Jainism due to the influence of a Jain monk named Indrasuri. This episode is presented as the reason for the abandonment of Vedic rituals. The author critically examines this narrative, highlighting significant historical discrepancies. He points out that the Aama mentioned in the Skanda Purana appears to be from a much earlier period than the historically documented King Kumarpala, who was a prominent Jain patron. He suggests that the Skanda Purana might be conflating different individuals or periods. He also notes that the claim of Indrasuri, a Jain monk, being a Buddhist is a contradiction. He further criticizes the Skanda Purana for portraying the conflict between Vedic and Jain practices in a highly biased and confrontational manner.
Mahabharata and Jainism: The author discusses the views of Swami Dayanand Saraswati, who claimed that Jainism did not exist during the time of the Mahabharata and Ramayana, and that idol worship originated with Jains. Sharma refutes this by citing verses from the Mahabharata (Shanti Parva) that discuss the "Anekantavada" or "Saptabhangi Naya" (the sevenfold logic), a core Jain philosophical principle. He argues that the commentator Nilakantha clarifies "Karmastha" as a term for Jains. This evidence suggests that Jain philosophy was present and debated during the Mahabharata era. He also points to the Ramayana mentioning "Shramanas" (ascetics), and given that Buddhism, which post-dates Jainism, was known at that time, it implies Jainism's existence during the Ramayana period as well.
Inter-Sectarian Conflict: The author notes the strong animosity and conflict between different religious sects during the Puranic period, often manifesting as insults, accusations, and the rejection of shared practices. He suggests that these Puranic narratives, fueled by mutual animosity, have contributed to ongoing misunderstandings and prejudices between religious communities.
Conclusion: The author concludes that Puranic texts confirm the existence of Jainism during their composition. However, the accounts of Jainism's origins are varied, contradictory, and often lack historical accuracy. He suggests that these Puranic narratives have unfortunately contributed to the spread of misinformation about Jainism, such as the idea that it originated from Buddhism or that both are the same. He emphasizes that the Puranic descriptions of Vedic animal sacrifice and Jainism's opposition to it are significant, highlighting Jainism's role in advocating for non-violence.

Overall Message:

"Puran aur Jain Dharm" is a scholarly attempt to analyze the historical and philosophical interactions between Jainism and the Puranic traditions. While acknowledging the Puranas as ancient and influential texts for Hindus, the author critically examines their portrayal of Jainism, pointing out historical inaccuracies, contradictions, and the underlying sectarian biases. The book serves as a call for critical reading of religious texts and a plea for mutual understanding and respect between different religious traditions. It highlights the historical presence of Jainism and its core principles, even as it scrutinizes the narratives presented in the Puranas.