Vishwa Ka Prachintam Dharm

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The book "Vishwa ka Prachintam Dharm" (The World's Most Ancient Religion) by Meghraj Jain argues unequivocally that Jainism is the oldest religion in the world. The author addresses the common question of its founder, presenting scholarly opinions to clarify that while figures like Mahavir and Parshvanath are significant, the tradition points to Lord Rishabhdev as the original founder of Jainism.

The text highlights a shift in scholarly understanding. Initially, in the early 20th century, many Oriental and Occidental scholars viewed Jainism as a reformist branch of Hinduism, believing its historical roots didn't extend beyond Lord Mahavir. However, contemporary historical and scientific research has provided substantial evidence establishing Jainism as an ancient tradition.

Key scholars and their contributions are cited to support this claim:

• Dr. Hermann Jacobi: A world-renowned scholar of ancient Indian studies, Jacobi presented strong evidence for Jainism's antiquity in his interpretations of Jain scriptures. He noted that while Mahavir was a contemporary of Buddha, and evidence exists in Buddhist texts of an existing Jain or Arhat religion before Mahavir, there's no mention of Mahavir being its founder. Jacobi also states there's no proof of Parshvanath being the founder, and the Jain tradition is unanimous in considering the first Tirthankar, Rishabhdev, as the founder.
• Dr. Radhakrishnan: In his esteemed book "Indian Philosophy," Radhakrishnan clearly stated that Jainism was prevalent even before Vardhaman (Mahavir) and Parshvanath. He points out that the Yajurveda mentions the names of Rishabhdev, Ajitnath, and Arishtanemi as Tirthankaras, and the Bhagavat Purana also supports Rishabhdev as the founder of Jainism.
• Sharad Kumar Sadhak: This perspective suggests that the Vedas, often considered the oldest religious texts, contain contradictory religious principles that point to even earlier religious concepts. The proponents of these earlier concepts were "Vratyas," whose culture is considered the world's oldest. The mention of Mahavratya Rishabhdev in ancient texts indicates his widespread veneration during the Vedic period. The previous "choubees" (sets of 24) of Tirthankaras are seen as bridging the gap to these earlier Vratyas, with Rishabhdev being the first Tirthankar of the current cycle and Mahavir the 24th. Statues of 24 Vratyas preceding these Tirthankaras are found in 72 Jinalayas in Kutch, Gujarat.
• Dr. Rabindra Kumar Jain: Cites stories related to "Vataraśana Munis" and "Keshin" in the Rigveda as substantial evidence of Jainism's pre-historic antiquity. The simultaneous mention of Rishabhdev and Keshin also supports this antiquity. The Vedic literature contains ample descriptions of "Munis," "Yatis," and "Vratyas," all originating from the Shraman tradition. The distinction between their practices and those of Vedic Rishis is evident, with Shraman ascetics not believing in violent or lax rituals, being naturally more peaceful and restrained.
• Dr. Jyoti Prasad Jain: Traces the roots of Jain tradition to primitive human civilizations of the prehistoric Stone and Metal ages, including animistic beliefs. Studying the remnants of the metal/iron age urban civilization in the Indus Valley, he suggests the worship of Rishabh, the Digambara Yogiraj, symbolized by the bull, was prevalent in that era and region. This Indus civilization is considered pre-Vedic, pre-Aryan, and even pre-ancient Aryan, often referred to as Dravidian culture for convenience.
• Acharya Sushil Muni: In his book "Vishvadharma," he describes Jainism as existing from the very dawn of civilization. Rishabh nurtured Jainism and introduced vital aspects of culture like agriculture, writing, and mathematics. He argues that Vedic culture, if not born from Jainism, certainly gained its form from it. Rishabh is considered the progenitor of Shraman culture, not just as a Tirthankar but as the worshipable figure of the entire Aryan race and the ancient organizer of the world.
• Acharya Sushil Muni's book "Itihas ke Anavrit Prishth" (Uncovered Pages of History) presents research on Jainism's historical discoveries, emphasizing an unbiased approach to the past. He notes that the Vedas are not the exclusive property of one tradition and contain diverse viewpoints. He points out the presence of both pro-Yajna and anti-Yajna mantras, leading to the worship of various deities. He asserts that attributing Brahmanism solely to the Vedas disrespects the diverse views of Aryan and non-Aryan Rishis. The Shramanas did not create separate texts because Vedic texts already contained the compilation of everyone's thoughts. Brahmins, for preventing animal sacrifice, called them obstacles or "Anaryas," while Shramanas, due to their emphasis on renunciation, were labeled "Anarya," "Asura," or "Mleccha." The Vratyas, rejecting material gods, were called "Adeva-yu" and "Yajña-virodhi." Rishabhdev's teachings are considered to be present in the Vedas, proving that the Vratyas are older than the Vedas.

The text further elaborates on the Vratya tradition as the oldest sect in India, originating before the Vedas and possibly before the arrival of the Aryans. Inscriptions from Takshashila, Mohenjo-daro, Harappa, and Mathura, as well as Kharavel's Hathigumpha inscription, depict Munis, Rishabhdev's religious assemblies, and his teachings promoting universal equality, further supporting this claim. The presence of the word "Vratya" in Vedic literature alongside terms like Dravid, Das, Dasyu, Pani, Kirat, and Nishad suggests their influence on ancient Indian communities. Rishabhdev is depicted as a supreme being and a self-realized sage in Vedic texts, essentially a description of a Jain Tirthankar, though later texts like the Smriti era denigrated the Vratyas, possibly due to conflicts between Shramanas and Brahmins.

The core difference in goals between a "Vrati" (Jain ascetic) aiming for self-realization and a "Yajnika" (Vedic sacrificer) seeking heaven through rituals and Soma consumption is highlighted. Vratyas opposed animal sacrifice in Yajnas and advocated for non-violence. Rishabhdev is credited with sowing the seeds of civilization by establishing marriage systems, culinary arts, mathematics, and writing. Understanding Rishabhdev is crucial to understanding the beginning of Indian culture.

The Indus Valley Civilization is linked to Rishabhdev, with Sir Mortimer Wheeler suggesting its vastness and the presence of Dravidian characteristics. The Munda tribals, believed to have originated from Southeast Asia, had their own civilization dating back to 4000 BCE.

Fergusson notes the presence of Rishabh's tradition in Arabia, with Podanpur being a Jain stronghold. The Qalandari sect of Islam shows similarities with Jain principles. Archaeological findings in Siberia reveal skeletal remains of enormous proportions, dated to 14 million years ago.

Dr. Jyoti Prasad Jain states that Bharat, Rishabh's eldest son, was the first Chakravarti Samrat of India, after whom the country was named Bharat or Bharatvarsha. This Jain tradition is supported by Vedic literature. Subsequent Tirthankaras propagated Rishabh's virtuous yoga karma and nurtured Jain culture. Lord Rama in the time of the 20th Tirthankar Munisuvratnath attempted to harmonize Shraman and Brahmin cultures. King Janaka, ancestor of the 21st Tirthankar Nami, is considered a pioneer of the spiritual tradition that developed into Upanishadic self-knowledge. Arishtanemi, the 22nd Tirthankar, was a cousin of Narayan Krishna, both being "Shalaka Purushas" (distinguished individuals). Arishtanemi led the revival of Shraman dharma, while Krishna attempted to coordinate both traditions. Parshva, the 23rd Tirthankar (877-777 BCE), was a Kshatriya prince whose Chaturyama dharma is well-known, leading many modern historians to identify him as the founder of Jainism. Vardhaman Mahavir (566-527 BCE), known as "Nigranth Nataputta" in Buddhist literature, completed the Shraman revival movement.

Maulana Suleman Nadvi in "India and Arabia" mentions the Samanian and Chaldean religions, with the Samanians being ascetics from the East, referred to as "Shamnan" or "Shraman." Hwen Tsang mentions "Shramneras." The Arab poet Abu al-Ala (973-1058 CE) supported Jainism, was a vegetarian, and considered the consumption of milk and honey as irreligious.

In conclusion, the text strongly asserts that Jainism is the world's oldest religion, regardless of its name during different epochs. It emphasizes the urgent need for further research to dispel misconceptions held by modern historians and welcomes students of history to contribute to this field. The author, Meghraj Jain, is dedicated to the promotion of Jain literature and serves as the secretary of the Keladevi Sumatiprasad Trust in Delhi.

The final quote from "Suman Vachanamrit" emphasizes the importance of knowledge preceding renunciation. Without self-knowledge, mere renunciation of worldly pleasures is just self-inflicted suffering and "Bal-karma" (childish action) or "Ajnan-karma" (action born of ignorance), not leading to liberation. Therefore, dispassion (viraga) coupled with knowledge is essential.