Survival Of Jainism

Here's a comprehensive summary of the provided text, "The Survival of Jainism" by Prof. Bansidhar Bhatt:

The author, Prof. Bansidhar Bhatt, aims to investigate the underlying currents that enabled Jainism to survive throughout history, specifically its ability to maintain its identity within Indian culture without being absorbed by Brahmanism (Hinduism). The survival of Jainism is evaluated through two key aspects: the teachings of the Jaina ascetics and their impact on society.

Core Tenets and their Societal Impact:

• The Six Ideals: Jainism's fundamental code of conduct, established from its early stages and later termed ahimsā (non-killing), satya (truth), asteya (non-stealing), brahmacarya (celibacy), aparigraha (non-possession), and ratri-bhojana-tyāga (avoiding meals at night), formed its ethico-social core.
• "Dharma" as a Universal Concept: These ideals, while central to Jainism, were also part of the broader concept of "dharma" (duty, good behavior, righteousness) prevalent in Aryan vernaculars and reflected in various ancient Indian texts. Jainism, however, gave these elements a distinct religious status.
• Mahāvīra's Contribution: Mahāvīra's great service was offering moral values on par with spiritual progress, making adherence to the code of conduct a prerequisite for spiritual uplift. He revived and reformed the religious practices of his time, presenting a philosophy of life that was simple and accessible.

Factors Contributing to Jainism's Survival and Popularity:

• Not Solely Doctrinal Disputes: The author argues against the idea that doctrinal disputes or an anti-Vedic stance were the primary reasons for Jainism's popularity. Doctrinal debates were common among various philosophical schools in ancient India, and thinkers were respected regardless of their differences.
• Critique of Vedic Ritualism: Mahāvīra and others like Buddha were not necessarily against the Vedas themselves, but rather against the supremacy claimed by some Brahmins who used Vedic ritualism to monopolize social and religious benefits. This opposition to ritualistic dominance was a common sentiment in early Indian society.
• Respect for Vedic Knowledge: Early Jaina texts like Ayāra and Uttar'ajjhāyā show respect for Vedic knowledge and Brahmins who embodied true Brahmanic virtues. Mahāvīra himself was sometimes referred to as a "maha-brahmana," indicating an integration rather than outright rejection.
• Focus on the Code of Conduct: The teachings, both of Mahāvīra and later developments, progressively centered around the code of conduct. This ethico-social aspect evolved into a religio-philosophical doctrine, attracting followers who were often from the growing mercantile community.
• Fulfillment of Religious Needs: Mahāvīra's reformed religion, with its emphasis on the code of conduct and opposition to Vedic ritualism, met the religious needs of the average person, irrespective of caste or class. This inclusivity was a key factor in its survival.

Evolution and Adaptation of Jainism:

• The Prakrit Phase: During the early "Prakrit phase" (Mahāvīra to the Gupta era), Jainism centered on its code of conduct, which allowed for harmonious integration into various social structures.
• The Classical Era (5th Century AD onwards): This period saw a significant shift as learned Jaina monks began using Sanskrit. They developed unique philosophical tools like the Nayas and Saptabhangi, which supported the fundamental doctrine of Anekānta-vāda (non-absolutism).
• Absorption of Other Systems: Jaina philosophers skillfully absorbed existing philosophical systems into the framework of Anekānta-vāda without refuting them, a contrast to Buddhist thinkers. This inclusive and analytical approach, along with the development of distinct dialectics, gave Jainism the status of an independent school of philosophy.
• Sanskritization and Sociological Impact: The "Sanskritization" of Jaina doctrines, from a sociological perspective, contributed to its survival. This process, which began later than in Buddhism, helped Jainism gain recognition within the broader Brahmanical ideological framework.
• The Medieval Period: In this era, Jainism further consolidated its position by adopting certain Hindu rites, the caste system, and samskaras. Works like Adipurāna and the synthesizing efforts of scholars like Haribhadra helped establish Jainism as a distinct sect. Some Hindu deities were incorporated into the Jaina pantheon, and bhakti elements were woven into devotional literature. This "Hinduization" in form, while maintaining identity, made it difficult to distinguish Jainas from Hindus and even allowed for inter-community marriages.
• Continued Importance of the Code: Despite these adaptations, the code of conduct remained central to religious activities, ensuring Jainism's position as a harmless institution.

Contrast with Buddhism and Unique Survival of Jainism:

• Broader Intellectual Engagement: Jaina monk-scholars, unlike their Buddhist counterparts, actively pursued knowledge beyond their own religion and philosophy. They contributed to secular literature, mastered grammars, and composed various forms of literature (Campus, Purānas, Poems, Astrology, commentaries) accessible to a wider society, irrespective of caste or creed.
• Preservation of Manuscripts: Jaina monks played a crucial role in collecting and preserving valuable manuscripts, including those of Brahmanical and secular literature, thus contributing significantly to the preservation of India's cultural heritage.
• "Sanskritization" and its Implications: While both Jainism and Buddhism underwent "Sanskritization," Buddhism focused more on philosophical and logical critique of Brahmanical schools. This led to Buddhism's esteemed position as a distinct philosophical school and the eventual inclusion of Buddha as an incarnation of Vishnu. However, the author suggests that Buddhism's neglect of the secular and general societal needs, and its focus on abstract philosophical discussions, contributed to its decline in India.
• Mahāvīra's Approach: Mahāvīra himself was less focused on engaging with other prominent thinkers of his time, unlike the Buddha. His disciples, particularly Gotama, played a vital role in disseminating his teachings and facilitating communication.
• Unique Jaina Survival: The author emphasizes that Jainism's survival is unique because it was neither merged into Brahmanism nor was Mahāvīra accepted as a divine incarnation within Hinduism. Despite this, Jainism maintained its identity and its followers coexisted harmoniously within society.
• Late Sanskritization and Firm Hinduism: Jainism's Sanskritization occurred much later than Buddhism's, at a time when Hinduism was already deeply established. This perhaps prevented the kind of absorption that might have otherwise occurred.
• Lack of Early Pioneer Sanskrit Works: The author notes that early Prakrit Jaina ascetics, until the 7th century AD, spent much of their time codifying their literature and engaging in internal rivalries rather than producing pioneer Sanskrit philosophical works that could compete with Brahmanism and Buddhism. The first Sanskrit treatise, Tattvärthasūtra, and its commentaries appeared relatively late.

In conclusion, Prof. Bhatt posits that the survival of Jainism was a multifaceted phenomenon driven by the enduring appeal of its ethical code, its ability to adapt and integrate without losing its identity, its broad intellectual and literary engagement with society, and its unique approach to interfaith discourse and philosophical development within the rich tapestry of Indian civilization.