Study In The Origins And Development Of Jainism - Book Summary

This is a comprehensive summary of "A Study in the Origins and Development of Jainism" by S. N. Srivastava, based on the provided text:

Book Overview:

"A Study in the Origins and Development of Jainism" by Prof. Sachchidanand Srivastava, published by Rekha Publication, Gorakhpur in 2002, aims to critically analyze the foundational periods of Jainism. The book delves into the scholarly debates surrounding its origins, its relationship with other religious traditions in ancient India, and the development of its core philosophical and ethical tenets. The author critically engages with existing historiography, both Indian and European, to present a nuanced perspective on Jainism's early history and its place within the broader Śramaņa tradition.

Key Themes and Arguments:

The book is structured to explore various facets of Jainism's emergence and evolution, with a particular focus on challenging conventional interpretations and proposing new insights.

1. The Śramaņa Tradition:

Origin and Antiquity: Srivastava dedicates significant attention to establishing the antiquity and profile of the Śramaņa tradition, which encompasses Jainism, Buddhism, and Ājīvikism. He challenges the notion that anything non-Vedic is necessarily non-Aryan. Instead, he argues, following V.S. Pathak, that the Śramaņa tradition is Aryan but non-Vedic, with roots potentially extending to the Indo-Iranian period.
Characteristics: The Śramaņa tradition is characterized by wandering as a religious practice, asceticism, belief in rebirth and karma, cyclical existence (saṁsāra), the pursuit of salvation, adherence to celibacy, a rejection of the Vedic authority, and a generally atheistic and realistic worldview.
Debunking Myths: The author actively debunks theories that attribute the origin of Śramaņa traditions to proto-Austroloids or solely to the later Vedic period's socio-economic changes. He critiques the idea that the Śramaņa tradition is a mere offshoot of Buddhism or that Mahāvīra was an imaginary figure.

2. The Doctrine of Karma and Transmigration:

Śramaņa Origin: A central argument is that the doctrine of karma and transmigration originated and developed within the Śramaņa tradition, particularly in Jainism, and was later adopted by the Brāhmaṇical tradition.
Critique of Vedic Origin: Srivastava challenges the view that this doctrine is a natural development of Vedic ideas. He argues that while the Rigveda mentions redeath, it lacks clear references to rebirth and the conceptual prerequisites like the idea of a soul and saṁsāra. He points out that the doctrine took definite shape in the Upanisadic period but suggests it wasn't purely a Vedic development.
Tribal Origin Rejection: The author also refutes the theory of a purely tribal or non-Aryan origin for the karma doctrine, finding insufficient evidence and highlighting the problematic assumptions of such arguments.
Jain Kriyāvāda: Jainism's emphasis on Kriyāvāda (the doctrine of action) is presented as the core of its philosophy. This doctrine posits that actions, whether mental, vocal, or physical, are the primary drivers of life and its experiences. The Jain concept of karmaparamāņu (karma atoms) is highlighted as a materialistic and primitive conception unique to Jainism.

3. Socio-Cultural Milieu:

Sixth Century BC Context: The book discusses the socio-economic and cultural shifts of the sixth century BCE, including the impact of iron technology, urban growth, and the rise of new economic classes (like the setthis), as factors that created an atmosphere conducive to new ideologies.
Eastern India as Cradle: Srivastava emphasizes that the Śramaņa traditions, including Jainism, flourished in the region of Kosala to Magadha (modern Eastern Uttar Pradesh and Bihar). He posits that this region, with its distinct socio-cultural milieu and possibly pre-Vedic Aryan settlements (like the Ikshvakus and Vratyas), provided fertile ground for the development of these alternative traditions.
Vratyas and Jainism: The author explores the connection between the Vratyas, a group identified as Aryans distinct from Rigvedic Aryans who settled in eastern India, and Jainism. He notes the presence of arhatas within the Vratya community and the samani-chamedhra category, whose ascetic practices align with Jain ethics, suggesting a possible link.

4. Early History of Jainism and Key Figures:

Tirthankaras: The book acknowledges the Jain tradition of 24 Tirthankaras but critically examines the historicity of figures like Rishabha Natha and Parsva Natha.
- Rishabha Natha: While acknowledging the legendary nature of his life span and abilities, Srivastava suggests that the widespread reverence for Rishabha Natha (even as a Vishnu incarnation in the Puranas) indicates his historicity and remote antiquity.
- Parsva Natha: The author strongly supports the historicity of Parsva Natha, the 23rd Tirthankara, citing scholarly consensus and evidence from Buddhist and Jain texts. He suggests that Parsva Natha's teachings (the Chaturyama Dharma) formed a crucial foundation for later Jainism.
- Mahāvīra: The book details the life and teachings of Vardhamana Mahāvīra, the 24th Tirthankara, highlighting his role as an organizer and philosopher. It discusses the embryo-transfer story, the possible influence of Parsva Natha's teachings on Mahāvīra, and the debates surrounding his birthplace and early life.
The Sangha and Schisms: The organization of the Jain Sangha, the role of the Gaṇadharas (Mahāvīra's chief disciples), and the early minor schisms (Nihnavas) are discussed. The book then focuses on the significant and lasting split between the Śvetāmbara and Digambara sects, analyzing the different accounts and proposing a gradual process of division potentially starting in the 3rd century BCE. The core differences, particularly regarding ethical practices like nudity and views on women's spiritual attainment, are highlighted.

5. Core Doctrines of Jainism:

Ontology and Metaphysics: Srivastava explains Jain ontology, emphasizing the co-existence of permanence and change in substances (dravya). He details the concepts of Anekāntavāda (non-absolutism) and Syādvāda (conditional predication) as logical extensions of this view.
The Six Dravyas: The book elaborates on the five Ajīva (lifeless) substances—pudgala (matter), dharma (medium of motion), adharma (medium of rest), ākāśa (space), and kāla (time)—and the Jīva (soul).
Karma: The materialistic nature of Jain karma, its role in bondage (karma-bandha) and influx (āsrava), and the eight categories of karma are discussed.
Ethics and Liberation: The path to liberation (moksha) through the Triratna (right faith, right knowledge, right conduct) is explained. The distinct ethical codes for householders (anuvratas, gunavratas, śikşāvratas) and monks (mahāvratas, samitis, parișahas, ten virtues, twelve reflections) are detailed, along with the concept of Guṇasthānas (stages of spiritual advancement).

Overall Contribution:

"A Study in the Origins and Development of Jainism" by S. N. Srivastava aims to provide a scholarly and critical examination of Jainism's historical roots and philosophical foundations. It challenges previous assumptions, particularly regarding the non-Aryan origin of Śramaņa traditions and the Vedic origin of karma, advocating for a more nuanced understanding of Jainism's independent development within an Aryan but non-Vedic framework. The book is a significant contribution to the study of ancient Indian religions and philosophy, offering fresh interpretations of complex historical and theological issues.