Historical Antecedents of Jainism

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Historical antecedents of Jainism

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by Jayaram VJainism is considered to be one of the most ancient religioustraditions of India. Vardhamana Mahavira, was not the founder but areformer of Jainism and 24th in the line of Thirthankaras orreligious teachers. Through his teachings and personal example, he

revived Jainism and made it a popular religion in ancient India.Followers of Jainism consider him to be the most important of theThirthankaras, who revived age old traditions and practices andensured the popularity and continuity of Jainism as a religion ofthe masses. Legend records that Rishabhadeva was the firstThirthankara and founder of Jainism, who must have lived severalgenerations before Mahavira, as far as back about 1500 BC or evenearlier. Some Indologists believe that the Indus valley people

probably practiced some ancient form of Jainism and that the Indusseal depicting a seated yogi was probably the representation of aJain Thirthankara rather than Lord Siva.Parsvanatha, the 23rd Thirthankara, preceded Mahavira and gave hisfollowers a definite identity as a distinct sect of dedicatedascetics. Before he renounced his princely life and became a monk,Vardhamana seems to have derived inspiration from this sect.According to some historians Parsvanath was the real founder ofJainism. From the Kalpasutra of Bbadrabahu, who lived during theperiod of Chandragupta Maurya, we understand that Parsvanath was aKshatriya, who married Prabhavathi, daughter of king Naravarman andturned to asceticism after living the life of a householder for 30years. He made Jainism popular among masses and enjoyed considerable

following. Among his followers were said to be 16000 sramanas ormendicants, 38,000 nuns, 164,000 men and 327,000 women as laydisciples. He lived for a hundred years before his passing away onthe mount Sammeta. He probably lived some 200 years before Mahavira.Parsvanath urged his followers to observe four vows, namely not toinjure life, not to lie, not to steal and not to own property. Tothese four vows, Mahavira added the fifth, namely to observechastity. In his life time, Mahavira enjoyed the support of only asection of the Jains. The rest continued to have their primaryallegiance to the teachings of Parsvanath. Mahavira's parentsthemselves were said to be followers of Parsvanath. After Mahaviraattained liberation and established his Order, most of the followers

of Parsvanatha joined him. However we have reasons to believe thatthis group kept its separate identity and was responsible for thesubsequent schism resulting in the formation of Svetamabaras (whiterobed ascetics) and Digambaras (naked ascetics), the former adhering

to the teachings of Parsvanath and the latter of Mahavira.Historically, there is little doubt that Jainism existed much before

Mahavira. The Yajurveda mentions the names of three Thirthankaras,


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namely Rishabha, Ajithanatha, and Aristanemi. The Bhagavatha Puranaacknowledges Rishabhadeva as the founder of Jainism. The Buddhisttexts refer to Mahavira as Niggantha Nathaputta. According to theJain legends, Rishabhanatha was the father of Bharata, the firstemperor of India, after whom the subcontinent of India was named. Agreat churning of religious ideas and doctrines took place in thepost epic India and the most popular way these differences could beresolved or confronted was not through wars or intolerance butthrough debate and discussion. As a part of this tradition thefollowers of Jainism held discussions with various religious groups.Mahavira was born in a princely family which belonged to theJnatrika clan. His original name was Vardhamana and his father'sname was Siddhartha. Siddhartha was married to Trishala, daughterof king Chetaka whose other daughters were married into someprominent royal households of his time including that of kingBimbisara. There is no unanimity among historians about Mahavira'syear of birth. According to Jain texts, he married Yashoda and had a

daughter through her. After his parents died, he took permission ofhis brother and became an ascetic. He wandered for twelve long years

from place to place, performing severe austerities and subjectinghimself to rigorous discipline, before he received enlightenment and

became an Arhat, under a Sal tree, in the vicinity of an old templeat a place called Jrimbhika grama. His personal charm and teachingsattracted considerable following from all sections of society,especially in the urban areas where people were expecting moreconvincing solutions to the philosophical issues concerning death,aging and disease. It is believed that before his enlightenmentMahavira spent some time in the company of Gosala, the founder ofAjivkia sect, and the Buddha, the founder of Buddhism, beforeparting ways from both of them on account of doctrinal differencesregarding some important beliefs about fate and free will. According

to the most popular opinion based on historical accounts, heprobably died in 468 BC.

Jainism did not arise as some kind of a reaction of the princelyclasses against the Brahmanical society or as a revolt againstBrahmanism. It existed for long on the Indian soil as a distinctsect, with a set of beliefs and philosophy of its own. We cannot say

that the relationship between the followers of Hinduism and Jainismwas all that cordial. Jainism's unequivocal emphasis on thenon-existence of God made any possibility of reconciliation betweenthe two remote. Although a difficult religion to follow, with itsemphasis on karma and non-belief in the existence of God, Jainismenjoyed a distinct following of its own in various parts of Indiansubcontinent, posing a stiff challenge to both Hinduism and Buddhism

for long. Chandragupta Maurya was a convert to Jainism in the lastpart of his life. So were many kings and emperors in ancient India.In a way it played a crucial role in the transformation of KingAsoka, who with an aim to expand his empire declared war against the

mighty Kharavelas of Orissa, who were ardent followers of Jainism.The ensuing war between the two armies resulted in great bloodshedand loss of life on both sides, prompting victorious Asoka in theend to replace his policy of violent conquest with a new policy ofpeaceful conquest by spreading his Dhamma or law of piety.


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Jainism Vs HinduismSome how unlike Buddhism, Jainism never drew itself into some kindof confrontation with Hinduism or Brahmanism, though both religions

differed fundamentally on almost every issue, from God to theconcept of matter and karma.It also did not undergo any radical change over time, nor itsfollowers ever compromised with Hinduism or any other religion, theway some sects of Buddhism suffered in the post Gupta period. Thefollowers of Hinduism on their part remained somewhat indifferent to

Jainism, as it did not seriously challenge their base nor posed athreat to their social order. They acknowledged the Buddha as areincarnation of Lord Vishnu, but largely ignored VardhamanaMahavira except by way of some reference to him in the Puranas as apreacher of deluded doctrines. Besides, being a strict religion that

admitted no divergence between theory and practice, with itsemphasis on self mortification as the common method of liberation,Jainism offered no instant solace to the masses, unless they werewilling to commit themselves fully to the path and observe theprincipal vows strictly, which was not an easy task even for thestrong willed. For the orthodox elements of the Vedic world, Jainism

was a diversion or distraction created by God purposefully tomislead the sinners and the deluded into a false dogma that failedto acknowledge God as the cause of all creation.Suggested Further Reading

Vardhamana Mahavira of JainismHistory of Jainism after MahaviraThe Ajivika Sect of Ancient IndiaThe Role of Asceticism in the Development of Hinduism

Wednesday , September 21, 2011

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Historical Antecedents of Jainism