Part 8.7 - Jain Philosophy

[Full title: A Comparative Study of different Indian Philosophies (d) Darsanas system of Indian Philosophies (7): Jain Philosophy]

Along with gradual evolution of Hindu spirituality in India from time of Vedas to the emergence of the secret teachings of the first Upanisad, the great religio-spiritual tradition of Jainism also rose up in Lord Mahavira’s era (around 600^B.C.). Jainism came to limelight when Hinduism failed to practice tolerance for which they are known.^[1]

Jainism came into formal being after Mahavira, who became the last tirthankara of Jain traditions, synthesized philosophies and promulgations of the ancient Sramana philosophy, during the period around 550^B.C., in the region that is present day Bihar in northern India. This period marked an ideological renaissance, in which the Vedic dominance was challenged by various groups like Jainism and Buddhism.

A Jain is a follower of Jinas, spiritual 'victors' (Jina is Sanskrit word for 'conquerer'), who attains victory over inner enemies–the four kasayas viz anger, pride, deceit and greed. They are human beings who have gained mastery over senses and rediscovered the dharma, become fully liberated and taught the spiritual path for the benefit of other human beings. Jains follow the teachings of 24 special supreme Jinas who are known as tirthankaras or ford-builders. The 24th and most recent tirthankara, Lord Mahavira, lived in 6th century B.C., in a period of Cultural Revolution all over the world. During this period, Socrates was born in Greece, Zoroaster in Iran, Lao-Tse and Confucious in China and Mahavira and Gautama Buddha in India. The 23rd tirthankara of Jains, Lord Parsvanatha is recognised now as a historical person, lived during 872 to 772 B.C. Jain tradition is unanimous in making Risabha, as the First tirthankara.

Jainism is not considered as a part of the Vedic Religion (Hinduism), even as there is constitutional ambiguity over its status. Jain tirthankaras find exclusive mention in the Vedas and the Hindu epics. During the Vedantic age, India had two broad philosophical streams of thought: The Shramana philosophical schools, represented by Buddhism, Jainism and the long defunct and ajivika on one hand, and the Brahmana / Vedantic / Puranic schools represented by Vedanta, Vaisnava, and other movements on the other. Both streams are known to have mutually influenced each other. Together with Hinduism and Buddhism, Jainism is one of the three major socio-religious movements to which India’s spiritual genius has given birth.^[2]

The Hindu scholar Lokmanya Tilak credited Jainism with influencing Hinduism in the area of the cessation of animal sacrifice in Vedic rituals. Bal Gangadhar Tilak has described Jainism as the originator of Ahimsa and wrote in a letter printed in Bombay Samachar, Mumbai, dated 10th Dec, 1904: "In ancient times, innumerable animals were butchered in sacrifices. Evidence in support of this is found in various poetic compositions such as the Meghaduta. But the credit for the disappearance of this terrible massacre from the Brahminical religion goes to Jainism." Swami Vivekananda also credited Jainism as one of the influencing forces behind the Indian culture.

One of the main characteristics of Jain belief is the emphasis on the immediate consequences of one's physical and mental behavior. Because Jains believe that everything is in some sense alive with many living beings possessing a soul, great care and awareness is required in going about one's business in the world. Jainism is a religious tradition in which all life is considered to be worthy of respect and Jain teaching emphasizes this equality of all life advocating the non-harming of even the smallest creatures. Non-violence (ahimsa) is the basis of right View, the condition of right Knowledge and the kernel of right Conduct in Jainism. These three together are called as “tri-ratna’.

Jainism is the path of emancipation or Kevalajnana (absolute knowledge) and encourages spiritual independence (in the sense of relying on and cultivating one's own personal wisdom) and self-control (vratas) which is considered vital for one's spiritual development. The goal, as with other Indian religions, is moksa which in Jainism is realization of the soul's true nature. Anekantavada is one of the best principles of Jainism positing that reality is perceived differently from different points of view, and that no single point of view is completely true. Jain doctrine states that only Kevalis, those who have infinite knowledge, can know the true answer, and that all others would only know a part of the answer. Anekantavada is related to the Western philosophical doctrine of Subjectivism.

Various spiritual practices of dhyanas, tri-ratnas, tri-guptis, panca-samitis, ten dharmas (true duties) and others are mentioned here in a separate chapter on Jainism in order to establish a strong platform of comparing them with the Yogic practices.

Footnotes and references:

[1]:

G.Feuerstein, The Yoga Traditions, Motilal Banarsidass, Delhi, 2002, p.187.

[2]:

Ibid, p.187.