Introduction to Jainism

JAINISM: Helmuth Von Glasenapp, Translated into English by Shridhar B. Shrotri; Motilal Banarsidass Publishers Pvt. Ltd., 41, U.A. Bungalow Road, Jawahar Nagar, Delhi-110007. Rs. 595.

BUDDHISM AND Jainism are the two major religions, after Hinduism, that originated in India long before the Christian era and flourished well for several centuries, before suffering a gradual decline. Both these religions have truth and ahimsa as their cardinal principles and even between these two, Jains value ahimsa as the highest dharma, as can be seen from their customs and practices even to this day, like covering the mouth with a piece of cloth, not eating during night and sweeping the roads before walking along - all to avoid any possible injury or death to even small insects.

The book under review serves as an introduction to Jainism, in all its aspects. The author deals with the origin and development of the religion, its great masters, its philosophy, temples, holy scriptures, schisms and customs.

Starting with the evolution and history of Jainism, the author gives a brief description of the 24 Tirthankaras, the Jain prophets-cum-preceptors. The first 22 of these have legendary existence, while the last two are historical personalities. The 23rd Tirthankara was Parsva belonging to the eighth century B.C., while the last (24th) Tirthankara was Vardhamana or Mahavira belonging to the sixth century B.C., who is hailed as the propounder of Jainism.

The author goes on to describe how the great schism between the Svetambaras and the Digambaras, the two prominent sub-sects of Jainism, took place and the essential differences between the two. The spread of Jainism to various parts of India and its eventual decline is also analysed and the canonical literature of these two sects is mentioned in brief.

The description of the universe and its constituents is next taken up. Jainism recognises the existence of three worlds - the celestial world above occupied by the Devas, the earth inhabited by humans and animals and the world below being the hell. The description of the worlds, oceans and so on agrees to a large extent with that of the Hindu Puranas, the differences on these between Svetambaras and Digambaras notwithstanding.

There are six eras according to Jains with varying periods, as against the four Yugas of the Hindus. The first and foremost Tirthankara of the Jains was Rishabha. There is a remarkable similarity between the biographical details of this Rishabha and the Rishabha, an avatara of Lord Vishnu, as portrayed in the Bhagavata Purana. In both the religions, Rishabha's parents were Nabhi and Marudevi; and his son was Bharata, in whose honour our country is named as Bharata Khanda or Bharata Varsha.

The legend of Vishnu assuming the Vamana avatara and measuring the three worlds as Trivikrama also finds a place in Jain scriptures, with minor variations in detail and substituting son Namuchi for the father Mahabali. Similarly, Rama, Lakshmana and Sita, Krishna and Balarama also figure in the Jain texts, although their stories differ to some extent from the authoritative Hindu versions.

Jains also worship a number of Vedic deities like Indra, Agni, Varuna, Soma, Vayu, Kubera and others besides Lakshmi, Sarasvati, Ganesa, Hanuman and so on. The Jain temples, pujas performed and festivals held there, are also well summarised in the book. Many of the Samskaras or ceremonies performed by the Hindus like Pumsavana (Seemantha), Annaprasana for the child, Upanayanam (wearing of the sacred thread), marriage and so on are also followed by Jains.

A very brief sketch is given of the similarities and differences in philosophy amongst Jainism, Buddhism and Hinduism. Jainism accepts the reality of Jiva (chetana or soul) and Ajiva (achetana or matter), similar to Visishtadvaita and Dvaita. The individual souls are imperishable, eternal and infinite in number.

The Jains also postulate Karma theory, akin to that of the Vedanta philosophy. In fact, they even go further elaborating the same and classify Karma into eight main types and 148 sub-types; and describe the experiences - pleasures and pains - the soul undergoes under the influence of various types of Karma.

Jainism also accepts that salvation is the summum bonum of life but their concept of Moksha varies from all the three acknowledged schools of Vedanta philosophy viz., Advaita, Visishtadvaita and Dvaita. However the Jains agree with Visishtadvaitins that in the released state of Moksha, the individual soul attains infinite knowledge, power and joy. The Jains are liberal enough to acknowledge that non-Jains can also attain salvation.

Jainism, however, differs from Vedanta, in denying the existence of an all-powerful God, Brahman, who creates, sustains and destroys the universe; although it accepts the existence of celestial beings like Devas and celestial regions. Understandably, Jainism also denies the validity and authority of the Vedas and the Upanishads, which postulate such a Brahman.

All these have been well presented in a simple and interesting manner in the book which sustains the interest of readers. However, there could have been a greater delineation of the philosophy and metaphysics, which form the bedrock of any religion.

Some of the statements made about Hinduism and its religious leaders are factually incorrect. The author says that the older Upanishads like the Brhadaranyaka Upanishad, the Chandogya Upanishad and the Taittiriya Upanishad do not talk of the individual soul and this concept of individual soul emerged only in the later Upanishads like Katopanishad. Nothing can be farther from truth. Even admitting for argument sake the theory of older and later Upanishads, the so-called older Upanishads do contain specific and innumerable references to the individual soul and its journey to heaven.

Ramanuja's period is mentioned as 1050-1137 A.D. instead of 1017- 1137 A.D. Tirukkural is stated to contain 2660 (p.147), instead of 1330 stanzas. The great saints and religious teachers of the bygone era are contemptuously referred to as ``cunning priests'', an uncharitable and unwarranted remark. It is also stated that a number of teachers ``roamed about, preaching and wooing pupils'' which again is an unkind comment on great savants and spiritual leaders, who travelled extensively all over India, perhaps on foot, at great personal inconvenience, to preach their religion and philosophy to the masses. Such snide comments are not expected in a serious book like this.

Pictorial illustrations of the Tirthankaras and Jain temples add to the utility of the book, which give an insight into the various facets of Jainism, like its origin and development, canonical literature, philosophy, social and religious customs, and its Tirthankaras and other great men.

V. N. GOPALA DESIKAN

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