Jainism In India

Introduction

The sixth century BC was a watershed moment in Indian history in terms of the formation of contemporary faiths. Increasing anger and dissatisfaction among the people with respect to the customs of kingships, priesthood, and ritualistic sacrifices. With this, people started searching for answers for these practices and raising questions with respect to religious practices and related aspects.

Background

The 6th century B.C was the age of an intellectual revolution in the Indian subcontinent. During this period, a number of new ideas & philosophies emerged, which presented a new view of life in front of the masses. This was the time when 62 heterodox sects arose, the most prominent of which were Jainism and Buddhism.

The emergent heterodox sects in the 6th century B.C were the outcome of response & reaction to the limitations of prevailing Brahmanical order.

This Brahmanical system was not in agreement with the urges & aspirations of the masses. Discontent with its religious social and economic principles could be one of the major factors for the creation of heterodox religions like Buddhism and Jainism.

This was the period that saw the beginning of not just political unity but also cultural unity for the country. The Indian subcontinent had seen emerging trends of liberal and vibrant trends which were affecting every sphere of life.

• The emergence of Mahajanapada, the early states.
• The emergence of kings and the beginning of proper Judicial, Administrative and Military systems.
• Expansion of agriculture and surplus production.
• Expansion of non-agricultural occupations like administration, trade, commerce, etc.
• Evolution of diverse philosophical thoughts that were beginning to challenge the Vedic orthodoxy.

As a result of the emergence of diverse philosophical thoughts and the subsequent emergence of new theological tenets, various religious heterodox sects emerged in the Mid-Gangetic Plains.

We can see an increasing resentment of the Brahmanas’ ritualistic orthodox ideas during this time span. As a result of the spiritual turmoil and intellectual stimulus, numerous heterodox religious movements emerged. The rituals and the regional customs observed by various people in north-eastern India led to the formation of religious sects.

Jainism and Buddhism rose as two very important religions, which also left a very lasting impact on Indian life and its culture.

Factors responsible for the growth of Non-Vedic Cult

In the 6th century B.C, the simple, liberal & progressive Vedic religion had been replaced with Brahmanical religion. This Brahmanical religion was characterized by the predominance of elaborate, costly, complex & violent rituals.

During the Later Vedic Period, the number of sacrifices increased

At the time of the Vedic period, to get favour from God, various types of sacrifices needed to be performed. All these types of sacrifices were considered time-consuming, very costly, and sometimes violent in nature. Priests became dominant, whose presence was a must for performing these sacrifices. It was favourable to the priest class and exploitative for the common man. Discriminatory Institutions

During the early Vedic period, the caste system arose. But it became rigid during the later Vedic period. The system was exploitative for those who were at the bottom of the hierarchy. The system was more exploitative towards the women and Shudras.

Under such conditions, non-Kshatriya rulers and economically superior merchants, as well as the common man (mostly from Shudras) were looking for a prestigious position or respect, which they could see under new sects.

Alienation of Common Man:

Sanskrit was used to write the Vedic texts. Only the Brahmans are comfortable with this. For the average person, Vedic knowledge was likewise difficult to comprehend.

Need of new and simple thoughts

Many philosophers, even among Vedic people, were dissatisfied with the Later Vedic period’s ritual extremism. As a result, the Upanishads, a new type of Vedic literature, arose. At the same time, the teachings of the Upanishads were known as highly philosophical in nature, and therefore, it was very difficult to understand by common masses.

Economic reasons

The secondary economic activities were also expanding rapidly in the 6th century B.C. The groups involved in these activities wanted to use their scarce resources in the growth of their economy. But the Brahmanical religion was emphasizing the wasteful expenditure of resources in complex & costly sacrifices.

The dissatisfaction caused by the failure of the Brahmanical order in appreciating the economic needs of the age had forced the people to look towards new religions, that is why the heterodox sects like Buddhism & Jainism condemned priestly domination & ritual sacrifices. 6th century B.C was also the age of second urbanization, but the Brahmanical ideas & values were not in accordance with the needs of urban life. The Brahmans were against the practice of usury (Money Lending) & group eating houses (restaurants). These are the essential requirements of urban life.

The dissatisfaction among the residents of urban centres against the Brahmanical ideas & values had also played an important role in the emergence of Heterodox sects like Buddhism & Jainism in the 6th century B.C.

All of these issues contributed to Brahminism’s unpopularity, and reforms were needed.

Here, we can note that some Varnas like Vaishyas had become economically superior and thus wanted recognition of their new economic position. Politically superior non-Kshatriya rulers were also in need of socio-religious sanctions and legitimacy in society.

Hence, Non-Vedic cults emerged who fulfilled all such requirements. They provided legitimacy to Vaishya and non-Kshatriya powerful people and rulers. The common man was freed from rituals and sacrifices.

Jainism

Lord Mahavira spread Jainism, an ancient religion that gained prominence in the 6th century B.C.

In the Jain religion, there are a series of renowned instructors known as Tirthankaras.

There are 24 Tirthankaras in the Jaina tradition. Rishabhanath or Rishabhdev is thought to be the first Tirthankara. The last Tirthankara was Mahavira. The Jain beliefs were created and finalized by him.

The title Jaina comes from the word Jina, which means conqueror in Sanskrit.

Mahavira’s Basic Information (540 BC- 468 BC)

• In the year 540 B.C., Vardhamana Mahavira, the 24th Tirthankara, was born in the village of Kundagrama near Vaishali. His father was Siddhartha, the monarch of his own territory and the leader of the famous Kshatriya clan Jnatrika.
• Trishala, the sister of lichchhavi chief Chetaka, whose daughter married Bimbisara.
• He was married to Yashodha, with whom he had a daughter. He left his home at the age of 30 in quest of reality and became an ascetic/sanyasi. For the next 12 years, he meditated and practiced life’s austerities.
• Near the age of 42, in the thirteenth year after leaving home, he obtained Supreme wisdom (Kaivalya) under a Sal tree at Trimbhigram on the bank of the River Rijupalika in 498 BC (Jharkhand). He overcame both misery and bliss through kaivalya.
• Through kaivalya, he conquered both misery and bliss, and as a result of this conquest, he was known as Mahavira, or the great hero, or Jina, or the conqueror of senses, and his followers were known as Jainas.
• For the first time, he preached in Vipulchak, one of Nalanda’s five hills.
• He devoted the next 30 years of his life to spreading this faith. During this time, he visited Koshala, Magadha, Mithila, Champa, and other sites.
• At the age of 72 (468 BC), he attained Nirvana (died) at Pavapuri (Nalanda).
• Mahavira was a contemporary of Gautama Buddha.

The Basic Principles of Jainism

• The most significant concept of Jainism is that everything on the earth is alive, including stones, rocks, and water. Jaina philosophy emphasises the non-harming of living beings, including humans, animals, plants, and insects.
• According to Jaina beliefs, karma impacts the birth and rebirth cycle.
• To break free from the karmic cycle, austerity and penance are required. It believes in the efficiency of Karma Marg to attain salvation. According to Mahavira only enlightened beings can perceive reality. A layman looks at the world from a particular standpoint.
• Because of this, the monastic life of austerity is considered essential for salvation in Jainism.
• Mahavira denied the existence of God.
• He emphasized that the universe continues on its own through the cycle of rising (Utsarpani) & the cycle of fall (Avasarpani).
• Extreme nonviolence is emphasised in Jainism, not just in terms of conduct but also in terms of cognition.

Basic Tenets of Jainism

• The Jaina philosophy is based on the following ideas: Syadvada teaches atman, ahimsa, and anekantavada.
• Anekantavada: Anekantavada means that nothing has a single definite, decisive, or definitive aspect (Ek-anta); rather, we have a variety of possibilities or meanings when we make a remark about something (aneka-anta).
• Syadavada: According to Jain, if we want to make assertions about something, we can make seven different sorts of statements instead of one decisive argument. ‘Syadvada’ is the name given to this notion. Our knowledge of something is always one-sided, or one-sided knowledge, according to this viewpoint (ek-antaka). The truth about everything, on the other hand, is multi-dimensional or open-ended in nature (aneka-anta).
• The term “Syadavada” literally means “process of analysing various probability.”
• It is a development of the ahimsa principle, which encourages individuals not to infringe on the opinions or beliefs of others.

The Jiva (soul) concept and its journey to Moksha (true knowledge)

• According to Jaina philosophy, all living creatures have a jiva, or soul, in their body or physical form. As per Jainism soul is impure because it is bound by different actions, however in order to attain true knowledge or moksha, the soul should be pure and free from all the boundations and actions which may make the soul impure or pollute it.
• When it is free from any enslavement, it receives information (kevala Jnana). Only after it reaches the stage of Moksha will it be able to gain actual knowledge of something.
• The Tools to achieve Moksha: To attain liberation from all the reasons which cause sorrow and make the soul impure, there are no rituals required. It is obtained by the application of three principles known as the Three Jewels or Triratna.

They are:

• Samyak Jnana: Understanding or understanding of the nature of jiva and ajiva. (Accurate Information)
• Samyak Darshan: To have faith in Tirthankara’s knowledge and the seven steps of the path to Moksha that he preached. (Right Belief)
• Vrata (Maha-Vrata, Anu-Vrata, Guna-Vrata, Shiksha-Vrata), Samiti, and Gupti are all components of righteous behaviour, according to the Samyaka Charitra. Setting limitations on ourselves in order to protect (Gopan) our soul is referred to as Gupti, whereas Samiti refers to taking care not to break values, or Vratas is referred to as Samiti. The Samiti and Gupti were only accessible to Jain monks and nuns (Right Action).

The Vratas are a group of people who live in a (Maha-Vrata & AnuVrata)

• The core concept of Jainism is ahimsa. This concept emphasis refraining complete and absolutely from any kind of violent activities and their associated forms including physical, verbal, and mental violence on living beings. Ordinary people, on the other hand, are unable to follow such stringent guidelines. As a result, Jainism offered them the same ideas, but in a more gentle or simple form. Ahimsa-AnuVrata, Satya-AnuVrata, and so on are examples of ‘Anu-Vratas.’

Nirvana in Jainism

• The Soul, according to Jainism, is encircled by Karma (Action). To achieve Nirvana, one must be rid of all Karma, whether good or bad, internal and external.
• This state of no Karma is referred to as Shunya.
• There are four facets of karma Characteristically, the Jains organise karma into numerous classes, mainly sorted according to their effects. The 148 types of karma may be negative or positive and may obscure the soul’s innate attributes or influence the body in which the soul is embodied.
• There are some ‘Dos and Don’ts’ to follow in order to achieve this:
• Dos: Lead an aesthetic life and abstain from wearing garments.
• Don’ts: Attachments should be avoided at all costs.

Discipline Types

There are five sorts of disciples, according to Jainism. They really are.

1. Arhata is a Sanskrit word that means (a soul flowing to nirvana),
2. Upadhyaya (Teacher),
3. Acharya is a Sanskrit word that means (Great Disciple),
4. Tirthankara is a Sanskrit word that means (free),
5. Sadhu (universal disciple)

Jainism on Varna System

• It did not condemn the varna system but rather sought to minimise the defects of the varna order and the Vedic religion. According to Mahavira, a person’s birth varna is determined by the faults or virtues of his or her previous birth.
• He believes that lower castes might be freed by living a pure and meritorious life. As a result, Jainism adheres to the Karma theory and believes in the soul’s transmigration.
• Jainism’s main purpose is to be free of all earthly ties. This can be done with just three jewels or Triratna in Jainism, and no rituals are required.

Jain Scriptures

• According to mythology, Sthulabhadra categorised Jainism into 12 Anga at the first great assembly, held at Pataliputra, and Mahvira’s inaugural preaching was compiled into 14 volumes, known as Parva.
• Popular Angas like Acharanga sutra and Bhagavati Sutra were included in these Angas, which were supplemented by the Upangas in the second grand assembly, held at Vallabhi.
• Sutragrantha (41), Prakirnakas (31), Niyukti/Bhashya (12), and Mahabhashya (12) were the first Jaina canons (1). (85).
• These are known as Agama and are written in the Ardhamagadhi script.

Factors that contributed to the expansion of Jainism

• Dedicated efforts of Sanghas: Mahavira organized Sanghas to spread his teachings. The great efforts of the sanghas and their members were responsible for the expansion of Jainism in India and Karnataka.
• Rulers’ patronage: The primary reason for Jainism’s expansion was the support and favours of contemporaneous rulers. Jainism was adopted as a personal and royal religion by great monarchs like Chandragupta Maurya, Ajatshatru, Bimbisara, Kharvela (north), and Kadamba, Ganga, Chalukya, Rashtrakuta, and Shilahara (south). They offered their help to Jainism’s propagation and subsequent spread. The legendary Mauryan King Chandragupta Maurya became a Jain ascetic and propagated Jainism throughout Karnataka during his final years.
• Ideological appeal: Mahavira preached the ideology which appealed to different sections of society such as Kshatriyas, Vaishyas, Shudras.
• Jainism was not just practised by rulers, but also by merchants and artisans. As a result of the financial assistance offered by these classes, it grew.
• Medium of instruction: Ardha-Magadhi used by Mahaveera made it popular. By using local languages, Jains were able to reach out to common people.
• Because of the emperors’ tremendous encouragement, numerous kinds of literature and arts flourished. Large collections of Jaina literature exist, written in popular languages like Ardhamagadhi and eventually Sanskrit.
• Caves, temples, and viharas were created and built to accommodate enormous congregations of believers and worshippers, which was another cause for Jainism’s flourishing. Mathura and Shravanabelagola were the most prominent Jain research institutions, and both locations served as educational centres where renowned Jain works and studies were carried out by numerous academics.

Sects of Jainism

• Within the Jain order, there are two main sects: Digambara and Svetambara.
• A severe famine struck Magadha in 298 BC, prompting a large exodus of Jain monks to the Deccan and South India (Shravanabelagola) along with the Bhadrabahu and Chandragupta Maurya.
• Sthulabhadra was the leader of the group that remained in Magadha.
• As a result, Jainism was split into two sects: Swetambaras (whiteclad) and Digambaras (darkclad) (Sky-clad or Naked). Followers of Bhadrabahu came to be known as Digambaras and those of Sthulabhadra are called Swetambara.

Contribution of Jainism to Indian Culture

It contributed to architecture and literature immensely.

• Jainism was responsible for the development of regional languages such as Ardha Magadhi, Kanarese (Kannada), Sauraseni.
• Mahavira in fact taught in the common man’s language Ardhamagadhi.
• Jains excelled at the art of making monolithic statues, the best example being the Gomateshwara statue at Shravanabelagola.
• Jains perfected cave temple architecture.
• Early cave temples- Indragiri and Chandragiri at Shravanabelagola; Khandagiri cave temple in Tamil Nadu; Sittannavasal in Tamil Nadu, Badami in Karnataka belong to Jains.
• Several cities, including Gwalior, Mathura, Junagarh, Abu, and Chittor, have Jain temples and idols, and these locations have preserved the best examples of Jain art and architecture, as well as sculptures. These artefacts are historically significant in India. The temples of Abu, the Jaina tower at Chittorgarh, the elephant caverns of Orissa, and the 70-foot-high idol of Bahubali in Mysore are among the best examples of Indian architecture and sculpture.
• With its Syadvada and Anekantavada, Jainism enriched Indian philosophy.
• The concept of non-violence was also one of its chief contributions.
• It laid ethical foundations for the country by emphasizing purity of thought, conduct, etc.

Decline of Jainism

• After Mahavira’s death, Jainism was divided into two important factions due to a shortage of popular religious lecturers (Swetambaras and Digambaras), loss of funding from later monarchs, and the revival of Hinduism under the Guptas, Cholas, Chalukyas, and Rajput kingdoms.

Important phrases associated with Jainism

• Sallekhana is sometimes referred to as santhara. It is a religious practice in which people willingly fast till they die by gradually limiting their food and beverage consumption.
• Asrav– Asrav means inflow, and it is described as the inflow of karmas to the soul in Jain philosophy. Every second of existence brings with it an influx of karmas. This mechanism is what keeps our souls floating around in this world and keeps them from being free.