Jainism
is one of the most ancient religions which came into existence as a result of the most
non-violent approach 'and humanitarian viewpoint towards all creatures. It is an
indigenous religion originated and developed on Indian soil with a profound progressive
attitude and judicious understanding of special, 'requirements and philosophical findings
and necessities of the life. The
Tirthankaras, Kulakaras and their loyal followers and believers have been contributing
much to the evolution of Indian culture in all significant fields of literature since its
inception. "Jinas", which means conquerors of self, have attained perfect
knowledge and absolute freedom from the bondage of karmas. A Tirthankara is one who built
a passage through the ocean of births and founded the four Tirthas, the orders of monks,
nuns, male and female followers. Jinas, or -Trirthankaras, are souls which have attained
enlightment and dwell in eternal happiness and perfect knowledge. This religion is called
Jainism and its followers are called Jainas,
HISTORY
OF JAINISM
Two
types of Indian cultural systems are found in India, Brahmanic and Sramanic, or Non-Vedic.
The early Brahmanic system is the civilization of those who subjugated the senses and
materialistic empire. The Ksatriya class developed this system of Sramanology in early
days. During the Upanisadic period even the well-versed Brahrnnic sages went to Ksatriyas
to acquire the spiritual knowledge. The Sramana tradition was based on equality and
equanimity and self efforts leading to salvation. According to Sramanas, a being is
himself responsible for his or her own deeds. Salvation, therefore, can be attained by
anyone. Jainism is a very democratic religion. Ritual, in its opinion, is not a means of
emancipation. The only means of escaping from the misery of Samsara(world), the cycle of
birth and death, is the path of moral, mental and spiritual development based on complete
non- violence and truth.
These
characteristics of Sramana culture can be understood by the word 'Sramana" itself
which is derived from 'Srama"to exert, effort, labour or to perform austerity, but is
mixed in meaning with 'Sama" to emancipate from Karma with observing 'Sama"
equality and
equanimity.' One who performs acts of mortification or austerity is called 'Sramana"
(Sramati tapasyatiti Sramanah)
which
is very popular in both the Sramana traditions, Jainism and Buddhism. According to the
definition, as earlier told, a being is himself responsible for his own deeds. Salvation,
therefore, can be achieved by any-body irrespective of caste, creed colour and culture.
The cycle of rebirth to which every individual was subjected was viewed as the cause and
substratum of misery. The goal of every person was to evolve a way to escape from the
cycle of rebirth. Each school of Sramanas preached its own way of salvation. But they all
agreed in one respect, namely in discounting ritual as a means of a emancipation and
establishing from the misery of Samsara, through pious religious activities.
Contrary
to this, the Brahmanas evolved a system of every elaborate animal sacrifices. Their rites
and rituals were performed both to gain worldly enjoyment and to injure one's enemies. The
social outlook and the goal of life of Vedic system were based on the caste system. The so
called Sudras, the lower community were considered ineligible to perform spiritual rites.
Brahmanic ritualism was represented by the priests who were the custodians of prayers,
assumed a very progeny of Prajapati, the creator God.
Since
both these classes were leaders in the societies, clashes between them ought to have taken
place. Hence, considering the contravention, divergence, and antipathy, some of the
scholars are of the view that the Sramana cultural system is a sequel to protest the
Brahmanic philosophy. But this conclusion cannot be accepted since Vedic literature itself
contains several references to the Sramanas under the names of Vratyas, Arhatas,
Vatarasanas, Asuras, etc. Its existence can even be proved earlier.
JAINISM
is said to be a primitive religion which believes that all the particles of earth, water,
fire, wind and plants are possessed of life. The Universe is eternal and indestructible
and was not created by a God. The theory of atoms, six Dravyas (6 types of substance) and
the worship of the nude form, compel us to recognise its traditional views which indicate
the prehistoric period and the cultural evolution of creation. According to Jaina
tradition, the universe and its creation are eternal and infinite. It can be divided into
two eras (Kalpas), viz.) 1) Avasarpini or deseending era sub-divided into six ages,i)
Susama- Susama (happy-happy),ii) Susama (happy),iii) Susama- Dusama (happy- unhappy),iv)
Dusama-Susama (unhappy-happy), v) Dusama (unhappy),and vi) Dusama-Dusama
(unhappy-unhappy), and 2) Utsarpini or ascending era sub-divided into six having the same
names in reverse order. In the Avasarpini era people attain all the pleasure and happiness
at the
starting
point which reduce gradually upto the last era. The Utsarpini era commences with utmost
sorrowful condition and ends with most pleasant age. The first three of the Avasarpini era
and the last three of the Uisarpini era are collectively called the Bhogbhumi (happy and
contented) where the people achieve and fulfil their requirements from Kal-
pavrksas(wish-fulfillingtrees). They used to inhabitate in forest and lead their lives on
fruits and trees. Art and industries were also not known to them. From historic viewpoint
this may be called the early and later stone age.
The
remaining ages are called Karmabhumi (age of action) where the people learn to work, toil,
write, trade, educate and express art etc. The inventors of this age are called Kulakaras
(legislators and founders of civilisation) who are said to have appeared in the first of
these last three ages or in the fourth age of the era, the transitional period of the age.
The result of the phenomenal change compelled the Kulakaras to creat the revolutionary
Karmabhumi period for welfare of the society. The number of Kulakaras are varied in
ancient Jain literature, but ordinarily the number is fourteen. Nabhiraya, the father of
Rsabhadeva is said to be the last one. These Kulakaras changed the old order and invented
a numberof new methods for evolving the civilization and educating the people in various
ways. In those days life was very easy and simple. It changed gradually and, as a result,
the Kulakaras are said to have adopted three types of Dandaniti (punishment), viz. admonition (Hakara ), warning
(Makara ), and the reprimand (Dhikkara ).The first five Kulakaras found it enough to
rebuke the wrong-doer with 'Ha". The next five Kulakaras had the need of 'Ma" to
reinforce the effect of disapproved. 'Ha" expressed the exclamation towards the
misdoing while 'Ma" signified regret, as if to say 'I regret that you should have
done such a
thing as this". This was enough to curb the offences to set right the way for the
future. The remaining Kularakaras added 'Dhik" to the existing code of penalties to
express their abhorrence of the evil deed. The regular laws were laid down by Tirthankara
Rsabhadeva and his son Bharata.
The
human civilization has been divided into three parts, viz. paleolithic, Mesolithic and
neolithic. Human beings got real entry into civilization in the third Neolithic age which
may be named- Kulakara or Utsarpini period in the light of Jaina tradition. Accordingly,
the Fourth age is supposed to be the best in which the -Tirthankaras and other Great
personages take birth and enlighten the human beings for their spiritual development. We
are at present living in the Fifth age of the Avasarpini which commenced a few years after
Mahavira's Parinirvana (527 B.C.) and is of 21 000 years duration. The teachings of
precursors cause to degenerate the spirituality in those who came after them. It may be
mentioned here that the Kulakaras are also called Manu in the Adipurana
After
Kulakaras, the sixty three Great Personalities or men of mark (Salakapuruas) appeared in
the current Avasarpini period, viz. i) 24 -Firthankaras,ii) 12 Cakravartis,iii) 9
Balabhadras, iv) 9 Vasudevas or Narayanas, v) 9 Prativasudevas or Pratinarayanas. Rama,the
hero of the Ramayana and Padmapurana of Jainas flourished in the age of Tirthankara
Munisubrata. The impect of Nami's philosophical conceptions can be 'perceived on the
Upanisadic mysticism. Lord Krishna, the apostle of Non-violence, was the cousin of
Neminatha, the 22nd Tirthankara. Jacobi rightly pointed out that out of 63 Salakapurisas,
27 are related to Krsana legend. It amounts to come to the conclusion that an attempt for
reconciliation between Brahmnaical and Sramanic systems was made during this period.
The
problem of Aryans was a very controversial one. Taking into consideration all the views,
it may be said, as Ramachandran opined that the Aryans began their historic migration
circa 2500 B.C.from their original habitat in the South of the Circumpolar region
and to the North of the Caspian and Aral Seas covering the Northern parts of the
mountainous Eurasian Steppes and the Southern part of the thick Siberian forests extending
upto the estern sea-coast. This region was known to the post-Aryan ancients as Uttarakuru.
They reached west Asia circa 2000 B.C. Greece circa 1500 B.C. and Bharat circa 1200 B.C.
The Aryan hegemony in this region was firmly established by circa 1 000 B.C. and in Egypt
by circa 500 B.C. It has generally been held by the original scholars that the culture and
civilization of the Aryans annihilated, was definitely far superior, both materially and
spiritually than their own .
There
were three types of cultural groups in India: 1) the Northern group which was spiritual,
non-violent, and who were idol worshippers is known as the'Aryans". 2) the Southern
group which was well-versed in the arts and industries is called the 'Dravidas" or
'Vidyadharas", and 3) the North-western group which spread over Asia, Europe, Iran,
etc. is known as the 'Indo-Aryan". On the basis of new researches, scholars are of
the view 'that the Aryan and Dravidian cultures originally belonged to the Jainas.
Dravidas were definitely not the vedic Aryans anl they are, therefore, called Anaryas.
Dasas (slaves), Dasyus (thieves), Vratyas, and Asuras (demons) are referred to in Vedic
literature as opponents of the Vedas. Jain culture has been refuting the idea that the
Vedas were not composed by man (Apauruseyatva) since inception, therefore, the references
must be connected with the Jainas.
Indus
civilization is related with pre-Aryan Pre-Vedic culture. The people were there
polytheustic. The nude figures excavated in Indus Valley and Lohanipur may be identified
as the Jaina statues of Tirthankaras, most possibly of Rsabhadeva. Most of them are in
yogic postures.
The
subject matter of the Vratyakanda may be compared with the life of Rsabhadeva, the first
Tirthankara who have been honoured by the Vedic Risis in several verses. The Vratyas were
definitely against the Vedic idealogy Accordingtothe Pancavimsa Brahmana, they were
divided into two classes, i.e. the Arhatas and Yaudhas. As we know, the Arhathood is very
popular in the Sramana culture in the sense of Vitaragatva. The Buddhist monks were also
called Arhat. The word 'Arhat" is used in the Rgveda in the sense of a leader of
Sramanasi.
The
munis of the Rgveda were the followers of Tirthankara Rsabhadeva. The famous Kesisukta
(Rv. X. 136) describes a Muni who bears long hair, clade in dirty, tawn-coloured garments,
walks in the air or flies. He is delirious with the state of being a Muni. He enjoys
friendship with Vayu and drank poison with Rudra. He follows the moving wind and attained
the status of Gad. Mortal men could only see his body and no more. He treats the path of
sylvan beasts, Gandharvas and Apsaras ,
Corresponding
to these references, the references to Vatarasana Sramana Rsis and their leader Rsabhadeva
occur red in the Bhagavata 13
Purana
may be compared and said that Rsabhadeva, the First Tirthankara of Jainas is
well-recognised by the Vedic sages. He was accepted as the incarnation of God even earlier
to the incarnation of Rama and Krsna
Like
Munis, Yatiswere also prevalent in the Vedic period. They were meditators belonged to
Non-Aryan Group called Asuras. According to the Sayanabhasya. Asuras were killed by
lndral's. The war between Devas and Danavas was the war held between Vedic Aryas and pre-Vedic
Aryans. Asuras were not defeted
at once. The Vedic Aryans could conquer them only after the moment they became slack in
following the right conduct as revealed by the dialogue held between Laxmi and lndra. Then
the leadership went to the hands of lndra who ruled over the Northern
India
and the Asuras centered in Southern India . The Santiparva of
the Mahabharata speaks of the spritualism of the Asuras who were
the followers of Sraman idealogy
Likewise,
the Panis were also the followers of Sramana tradition. They are called Dasyus, misers -
Krpanas who do not donate any thing to the
Purohitas or Devas in the Rgveda. Naga clans may also have been somehow connected with the
Sramanism. The Asuras, Vratyas, Yatis and Munis were also called Brahmacharis who used to
control over sexual passions and followed Sramanology (Atharvaveda,.). They were also
worshipper of nude figures which were not recognised by the Vedic Rsis who clearly prayed
'Let not Sisnadevah enter our sacrifical Pandal .
These
references compel us to be of view that the Sramana system was pravelent during the Vedic
period. 'The Vedic Aryas were their opponent and therefore their antiquity goes definitely
back to Indus civilization and even earlier to that it was in existence. The cult of Rudra
or Siva may be closely associated with the Sramana culture led by Jainas. The Buddhists
joined this Sramana tradition afertwards. This fact can be understood through peeping into
the history of Jainsim and Buddhism and their traditions in connection with creation of
universe, and conception of soul and god.
The
first Tirthankara, Adinatha (or Rsabhadeva) of the Jaina, has also been referenced in
vedic literature. The Rgveda (4.58.3; 10.136.1) clearly refers to Rsabbadeva. The
Valarasanas, people surviving on air and not eating must be related to Digambara Jainas.
They are also referred to in the Taitriya Aranyakas (1.23.2.1; 24.4.2.71). Kesi and
Rsabbadeva mentioned in the Rgveda (1 0.9.102-6.136) are one and the same personalities.
The Bhagwat Purana submits his life in detail which is followed by visnu, Siva, Agni,
Kurma, Markandeya, Vayu, and other Puranas. The Siva
Purana (7.2.g.) refers to him as one of the twentyeight Avataras (incarnations), even
prier to Rama and Krsna. The Rgveda, earliest Vedic Hym text (10.136.1), praises Kesi
highly prior to the Vatarasanas which indicates that Kesi was their leader. On the basis
of comparative study of the Rgveda and Bhagwat Purana, one may come to the conclusion that
Siva and Rsabha are identical (1 0.9. 1 02.6).
The
historicity f rom the Second to the twenty first Tirthankaras is unknown to us, though
they are somehow mentioned in the Pali literature. The twenty second Tirthankara,
Aristanemi or Neminath is referred to in the Rgveda (7.32.20) and the Yajurveda (25.28).
Tirthankara Parsvanatha is undoubtedly a historic personage who flourished 250 years
earlier than Mahavira, the 24th and last Tirthankara of the present evolutionary cycle, or
Nigantha Nataputta of Paii literature. We have a long list of the followers of ,both the
Tirthankaras and their concepts occurred there in. Mahavira attained Parinirvana or
emancipation of soul from Karmas at Pava in 527 B.C. He was the contemporary elder
spiritual teacher to the Lord Budha. It maybe mentioned here that the Vedic literature
does not mention at all any sort of his activities.