Videsho Me Jain Dharm

Here is a comprehensive summary of the Jain text "Videsho me Jain Dharm" (Jainism Abroad) by Bhagchandra Jain:

The book "Videsho me Jain Dharm" by Dr. Bhagchandra Jain 'Bhaskar' explores the historical presence and influence of Jainism beyond its birthplace in India. The author argues that Jainism, due to its rigorous ethical principles, did not spread as widely as Buddhism, which was more adaptable to foreign cultures. However, Jainism did find its way abroad and influenced other cultures, which the author divides into two periods: the ancient era and the modern era.

Ancient Era:

• Geographical Scope: In ancient times, India's geographical boundaries were understood more broadly, encompassing regions that are now Afghanistan, Gandhara (Kandahar and eastern Iran), Nepal, Bhutan, Tibet, Kashmir, Burma, and Sri Lanka. Colonies and trading relationships extended to Java, Sumatra, Bali, Malaya, and Siam, with cultural influence reaching China, Arabia, Egypt, and Greece. Trade routes, both land and sea, facilitated the exchange of cultural elements, including Jainism.

• Sri Lanka (Ceylon): Jainism reached Sri Lanka around the 8th century BCE, during a time when it was known as Ratnadweepa, Singhdweepa, or Sinhaldweepa. The Mahavamsa, a Pali chronicle of Sri Lanka, mentions the Vidhyadhara culture of South India, which included Jains. King Pandukabhaya (438-368 BCE) reportedly provided support to the Niganthas (Jains) and established a monastery for them near Anuradhapura. The presence of five hundred families and a monastery indicates a strong Jain presence in Sri Lanka by the 3rd-4th century BCE. Later, during a Tamil invasion, King Battagamani Abhaya is said to have destroyed Jain monasteries, and the Mahavamsa commentary mentions the destruction of Giri Nigantha's monastery. Jain tradition claims that before the arrival of Vijaya, Sri Lanka was inhabited by the civilized Vidhyadharas, including Jains, and that Ravana, at the request of his wife Mandodari, built a Jain temple on Trikuta Giri near Kishkindhanagari (identified with modern Kandy). The text also mentions that the statue of Parshvanatha currently in Shirpur was brought from Sri Lanka, and the Karakaṇḍucariu mentions the travels of Amitavega in Lanka and a Jain temple built by Ravana on the Malay mountain. While archaeological evidence in Sri Lanka is limited, some scholars suggest that ancient stupas could have originally been Jain stupas.

• Burma and Other Countries: Burma was known as Suvarnabhumi in ancient times, and Acharya Kalaka is mentioned to have visited it. Rishabhadeva is said to have traveled to Bactria, Greece, Suvarnabhumi, and Iran. Parshvanatha traveled to Sakya-desha (Nepal) for religious propagation. Evidence of Jainism is also found in Afghanistan, with a marble idol of a Tirthankara in the Kayotsarga mudra discovered in Bahakaren Amir. Digambara Jain monks are mentioned in Iran, Siam, and Philistine. Greek writers mention the existence of Digambara monks in Egypt, Abyssinia, and Ethiopia. Jainism also spread to Kambuja, Champa, and Bulgaria, with a bronze Tirthankara idol found in Kemla, Bulgaria.

• Maritime Trade and Cultural Exchange: Ancient literature extensively describes sea voyages, which Jain lay followers also undertook for trade. The Kuvalayamala lists various sea routes connecting India with China, Tibet, Sri Lanka, and Southeast Asian islands. The presence of Jain merchants in these regions likely led to the establishment of Jain families, temples, and monastic centers, indicating a strong Jain presence in these countries.

• Reasons for Limited Spread: The author attributes the limited spread of Jainism compared to Buddhism to several factors:

  • Lack of Royal Patronage like Ashoka: Jainism did not benefit from the kind of revolutionary royal patronage that Ashoka provided to Buddhism. While Jainism received considerable royal support within India, this support did not extend to foreign lands.
  • Rigorous Adherence to Principles: Jainism's ethical principles are considered relatively difficult to follow, with less room for exceptions compared to Buddhism. Buddhism adapted itself significantly to foreign cultural environments, which Jainism did not do. This rigor is also seen as a reason for Jainism's enduring stability.
  • Focus on Inner Self: Jain acharyas were primarily focused on self-realization and spiritual discipline (atm-unmukhi) rather than actively propagating the religion abroad. They generally stayed away from political entanglements.
  • Foreigners' Appreciation: Despite these limitations, Jainism did reach foreign lands, a testament to the appreciation of its principles by foreigners.

Modern Era:

The modern era of Jainism abroad is characterized by the significant contributions of foreign scholars to the study of Jain literature and philosophy.

• Scholarly Exploration of Jain Manuscripts: In the 18th and 19th centuries, foreign scholars became interested in ancient Jain literature. They discovered, edited, and published Jain manuscripts, paving the way for further research. Their focus was particularly on Prakrit language and literature. Notable scholars and their contributions include:

  • Manuscript Cataloging: W. V. V. Vüther (Vienna, 1881), Peterson (Bombay, 1882-1894), Weber (Berlin, 1886-1892), Th. Aufrecht (Florence, 1892), Pulle (London, 1893), and Leumann (Vienna, 1897) cataloged Jain manuscripts in various libraries.
  • Editing of Jain Agamas: Buhler, Keilhorn, Jacobi, Weber, Leumann, and Peterson were among the first to edit Jain Agamas. Jacobi edited the Acharanga, Schubring the first Shrutaskandha of Acharanga, Weber edited fragments of the Bhagavati, Steinthal edited the Nayadhammakao, Hoernle edited the Upasakadasao, and the Royal Asiatic Society edited the Antagadadasao.
  • Editing of Upangas and Chedasutras: Leumann edited the Aupapatika Sutra. Weber and Thibaut wrote essays on the Suryaprajnapti, which was later edited by J. N. Kohy. S. J. Warren's work on the Niryavaliya Sutra was also significant. W. Schubring edited the Mahanishiya and then the Kalpasutra, Vyavahara-Sutra, and Nishitha Sutra. Celette Caillat edited and translated the Vyavahara Sutra. H. Jacobi edited the Dashavaikalika Sutra and later the Kalpasutra.
  • Study of Mula Sutras and other texts: Jacobi edited the Uttaradhyayana. J. Charpentier furthered its study. E. Leumann studied the Avasyaka Sutra and its commentaries. Leumann also edited the Dashavaikalika Sutra with its Niryukti.
  • Editing of Non-Agamic Texts: Jacobi edited the Paumacariya of Vimalasuri. Leumann edited the Tarangavati Cah. Jacobi edited the Samaraichchaha Caha and the Kalaka-Cariya Cah with extensive introductions. Leumann also studied these texts.
  • Prakrit Lexicography: Buhler wrote essays on Prakrit glossaries and edited the Paiyalachchi Namamala. R. Pischel edited Hemachandra's Deshinamāmala and its commentary.

• Linguistic Study of Prakrit Languages: Foreign scholars also conducted linguistic studies of Prakrit languages based on Jain literature. Notable scholars include A. Hoefer, J. Beames, G. Goldschmidt, E. Muller, H. Jacobi, and R. Pischel. Jacobi's work on irregular passives in Prakrit and on Prakrit in the narrative literature of the Jains is highlighted. Pischel's "Grammatik der Prakrit Sprachen" (1900) was a major contribution, inspiring further study. Pischel also argued for specific names for the Prakrit languages used in different Jain canons (Ardhamagadhi for Svetambara Agamas, Sauraseni for Digambara Agamas).

• Study of Prakrit Grammars: Scholars studied both the Eastern (Vararuci) and Western (Hemachandra) schools of Prakrit grammar. Cl. Lassen's "Institutions Linguae Pracriticae" (1837) initiated research on the Eastern school. The editing and interpretation of Chanda's Prakrit Lakshanam by H. Hoernle is discussed, along with differing opinions on Chanda's antiquity. Lassen edited Kramadishvara's Samkshiptasara. Nitti Dolci edited Purushottama's Prakrit Shabdanushasana. E. Hultzsch edited Ramatarkavagish's Prakrit Kalpataru. R. Pischel edited Hemachandra's "Siddha-Hema-Shabdānushasana" (8th chapter) with extensive commentary and comparative study. Pischel also presented new material on Prakrit dialects like Dhakki, Dakshinaty, Avantee, and Jain-Sauraseni. E. Hultzsch edited Singhraja's Prakrit Rupavatara.

• Study of Apabhramsa Literature: Foreign scholars also turned their attention to Apabhramsa literature. Pischel published "Materialen zur Kenntnis des Apabhransa" and "Ein Nachtrag zur Grammatik der Prakrit Sprachen." Jacobi edited Prakrit-Apabhramsa texts, including Uttaradhyayana, Acharanga, Kalaka-Cariya, Paumacariya, Samaraichchaha Caha, Bhavisayatta Caha, and Sanatkumar Carita. Alsdorf continued this work by editing Kumarpal Pratibodh.

• Study of Sanskrit Jain Literature: Scholars like Jacobi and Keith also studied Sanskrit Jain literature, contributing significantly to the determination of the dates of Jain acharyas.

• Propagation in the Modern Era: The scholarly study of Jain literature has greatly increased the popularity of Jainism abroad. Figures like Champat Rai and Shri Jaianiji delivered lectures and established institutions in Britain and America. Dr. Narendra Sethi is continuing this work, having built a temple and library. Munishri Sushil Kumarji traveled extensively in America and Britain, propagating Jainism and establishing Jain Yoga Sadhana Centers. Shri Kanji Swami recently performed Panchakalyan Pratishtha in Nairobi, Kenya, spreading Jain principles and consecrating a Jain temple.

The book concludes by stating that the respect and inclination of foreigners towards the universality and validity of Jain principles are evident. The author suggests that if Jainism had been propagated with the same zeal and dedication as Buddhism, its status would have been far greater.