Hinduism & Jainism
By Dr. Sagarmal Jain
However, these two distinct trends Brahmanic as well as Sramanic have been prevalent in Indian Culture from its earliest days, yet our culture being a composite one, water-tight compartment among its different shades are not feasible at all. We cannot understand Indian Culture completely without understanding its these two different constituents i. e. Sramanic and Vedic, developed later on in the form of Jainism, Buddhism and Hinduism. So one thing must be clear in our mind, that studies and researches in the field of Indology are not possible in isolation at all. In fact Jainism, Buddhism and Hinduism are so inter-mingled and mutually influenced that to have a proper understanding of one, the understanding of other is essential. No doubt these different trends are distinguishable but, at the same time, we must be aware of the fact that they are not separable. Though on the basis of some peculiarities in theory and practice, we can distinguish them, yet it is very difficult to make a complete separation of them from each other. Because none of these remained uninfluenced by the other. The earlier Sramanic trend and its later shades such as Jainism and Buddhism were influenced by the Vedic tradition, later developed in the form of Hinduism but at the same time they have also influenced Hinduism. The concepts of Tapas or austerity, ascetism, liberation, meditation, equanimity and non-violence, which were earlier absent in Vedas, came into existence in Hinduism through Sramanic influence. The Upanisadas and the Gita evolved some new spiritualistic definitions of Vedic rituals. Both are the representatives of the dialogue which had taken place in Sramanic and Vedic traditions. The Upanisadic trend of Hinduism is not a pure form of Vedic religion. It incorporated in itself the various Sramanic tenets and gave a new dimension to Vedic religion. Thus we can say that our Hinduism is an intermingled state of Vedic and Sramanic traditions. The voice which was raised by our ancient Upanisadic Rsis and Munis as well as Sramanas against ritualistic emphasis of Vedic tradition and worldly outlook of caste?ridden Brahminism, became stronger in the forms of Jainism, Buddhism along with the other minor Sramanic sects. Thus the Upanisadic trend as well as Jainism and Buddhism provided resort to those, fed up with Vedic ritualism and worldly outlook towards the life.
Not only Jainism and Buddhism but some other sects and schools of Indian thought such as Ajivikas and Samkhyas also adopted more or less the same view toward Vedic ritualism. However, Jainism and Buddhism were more candid and forthcoming in their opposition towards Vedic ritualism. They rejected outrightly animal-sacrifice in Yajnas, birth-based caste-system and on the infallibility of the Vedas. In the form of Mahavira and Buddha, the most prominent rationalist preachers, we found the real crusaders, whose tirade against caste-ridden and ritualistic Brahminism, touching ever low water mark and crumpling with its inner inadequacies, gave severe jolt to it. Jainism and Buddhism came forward to sweep away the long accumulated excrescences grown on Indian culture in the form of rituals, casteism and superstitions. But we shall be mistaken if we presume that in their attempt to clear off the dirt of Vedic ritualism, Jainism and Buddhism remained intact. They were also influenced by Vedic rituals considerably. Ritualism in the new form of Tantric rituals crept into Jainism and Buddhism and became part and parcel of their religious practices and mode of worship. With the impact of Hindu Tantrism, Jainas as well as Buddhists adopted various Hindu deities and their mode of worship with some variation, which suits to their religious temperament and were alien to it in its pure form. Jaina concept of Sasanadevatas or Yaksa-Yaksis is nothing but only a Jaina version of Hindu deities. As I have pointed out earlier, the influence has been reciprocal. This can be discerned from the fact that on one side Hinduism, accepted Rsabha and Buddha as incarnation of God, while, on the other, Jainism included Rama and Krsna in its list of Salaka-Purusas. A number of Hindu gods and goddesses were accepted as consorts of Tirthamkaras such as Kali, Mahakali, Cakreswari, Ambika, Padmavati and Siddhika and some others as independent deities such as Saraswati and Laxmi. The moot point, I intend to come to is that different religious traditions of our great Indian culture have borrowed various concepts from one another, so it is the duty of the scholars to study and highlight this mutual impact which is the need of the hour and thus to bridge the gulf that exists between different religious systems due to the ignorance of their interactions and impacts.
Though it is true that Sramanic tradition in general and Jainism and Buddhism in particular have some distinct features, discriminating them from the early Vedic or Brahmanic tradition, yet they are not alien faiths. They are the children of same soil, came forward with a bold reformative spirit. It would be a great mistake if we consider that the Jainism and Buddhism were mere a revolt against Brahminism and that they are alien faiths to Hinduism. The Western scholars have committed a great mistake in highlighting this view, though they have done this intentionally to lay the foundation of enmity and disintegration to this great Indian culture. But here I would like to say that it was not a revolt but a reformer's crusade. In fact Vedic and Sramanic traditions are not rival traditions as some of the Western and Indian scholars think. There has been a deliberate effort to create a gulf between Jainism and Buddhism on one hand and Hinduism on the other, by Western Scholars. Unfortunately, some Indian scholars even Jaina scholars also supported their point of views, but in my humble opinion this was a false step taken in a wrong direction. It is true that Sramanic and Vedic traditions have divergent views on certain religious and philosophical issues, their ideals of living also differed considerably. But this does not mean that they are rivals or enemies of each other. As passion and reason, Sreya and Preya, inspite of being different in their very nature, are the components of the same human personality, so is the case with Sramanic and Vedic traditions. Though inheriting distinct features, they are the components of one whole Indian Culture. Jainism and Buddhism were not rival to the Hinduism, but what they preached to the Indian society was an advance stage in the field of spirituality as compared to Vedic ritualism. If the Upanisadic trend, inspite of taking divergent stand from Vedic ritualism, is considered as a part and parcel of Hinduism and an advance step towards the spirituality, what is difficulty in measuring Jainism and Buddhism with same yardstick. Again, if Samkhyas and Mimamsakas, Advaitists and Dvaitists, inspite of having different philosophies and pathways belong to same Hinduism, why not Jainism and Buddhism? If Upanisadic tradition is considered as an advancement from Vedic ritualism to spiritualism, then we have to accept that Buddhism and Jainism have also followed same path with a more enthusiastic spirit. They worked for the upliftment of weaker section of Indian society and redemption from priest-hood and ritualism. They preached the religion of common men, which was erected on the firm footing of moral virtues, instead of some external rituals.
Today, scholars working in the field of Jainology need a new approach to reinterpret the relationship between Jainism, Buddhism and Hinduism, particularly to the Upanisadic trend, in the light of ancient Jainas texts of 4th and 3rd centuary B. C. such as Acaranga, Sutrakrtanga, and Isibhasiyaim. I am sure that an impartial and careful study of these texts will remove the misconception that Jainism and Hinduism are rival religions. In Acaranga we find a number of passages bearing affinity with those of Upanisadas, in their words and style as well as essence. Acaranga mentions Sramana and Brahmana simultaneously and not as rivals. It proves that for the preacher of Acaranga, Sramana and Brahmana are not rival to each other as is considered later on. In Sutrakrtanga we find a mention of some Upanisadic Rsis such as Videhanami, Bahuka, Asitdevala, Dvaipayana, Parasara and some others. They were accepted as the Rsis of their own tradition though they followed different code of conduct. Sutrakrtanga addresses them as great ascetics and great men, who attained the ultimate goal of life, i. e. , liberation. Isibhasiyaim (Rsibhasita), which was formerly considered as a part of Jaina canon, also mentions the teaching of Narada, Asitadevala, Angirasa, Parasara, Aruna, Narayana, Yajnavalkya, Uddalaka, Vidura and many others. They have been called as Arhat Rsis. These references in the Jaina tradition prove the openminded? ness of Jainism on one hand and, on the otherhand that, the stream of Indian spiritualism is one at its source, irrespective of getting divided later into Upanisadic, Buddhist, Jaina, Ajivika and other rivulets. The work Rsibhasita is a clear proof of the assimilative and tolerant nature of Indian thought. Today when we are deeply bogged into communal seperatism and strife such great works could be an enlightening guide.
Thus, the position, these Upanisadic Rsis, held in early books of Jainism is a clear evidence which shows that the stream of Indian spiritualism is one at its source. We cannot have a proper understanding of these trends if we treat them in isolation. Acaranga, Sutrakrtanga and Rsibhasita may be understood in a better way only in the light of Upanisadas and vice?a?versa, similarly the Suttanipata Dhammapada, Theragatha and other works of Pali canon can only be properly studied in the light of Prakrta Jaina Canon and the Upanisadas.
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Information Courtesy : Mr. Pravin K. Shah
Chairperson Jaina Education Committee
Federation of Jain Associations in North America
509, Carriage Woods Circle Raleigh, NC 27607-3969, USA
E-Mail : pkshah1@attglobal.net, Tele : & Fax : 919-859-4994
Websites : www.jaina.org & www.jainism.org
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Mail to : Ahimsa Foundation
www.jainsamaj.org
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