Antiquity of Jainism

By Upadhyaya Kamkumarnandi

Origin: "It is wrong to suppose that Jainism arose with Lord Mahavira. He is not the founder of Jainism1, but merely a reviver of the faith, which existed long before him2. Indeed, Jainism is an ancient religion of India and during its long and unbroken existence it is promulgated by 24 Great Preachers known as 'Jinas' i.e. 'conquerors' or 'Tirthankaras.' The series of 24 Tirthankaras (Proph­ets) each with his distinctive emblem was evidently and firmly believed in the beginning of the Christian era." 3

Naturally, there is a continuous link among these twenty four Tirthankaras who flourished in different periods of history in India. It, therefore, means that the religion first preached by Rishabha in the remote past was preached by the succession of remaining twenty- three Tirthankaras during their life- time for the benefit of the living beings. In view of this succession of twenty-four Tirthankaras a well-knit continuity is maintained both in the tenets and practises of Jaina religion.

Mahavira is not the founder but the promulgator and great preacher of Jaina religion during the sixth century B. C. As Mahavira happens to be the last Tirthankara, he is regarded by the common people as the founder of Jaina religion. It is obvious that this is a misconception. The recent researches in historical and indological studies carried out by Western and Oriental scholars have removed beyond doubt the ideas of former writers about the role of Mahavira and have now conclusively established the fact that Mahavira is not the founder of Jain religion.

This view is clearly stated by P. C. Roy Chaudhury in his book 'Jainism in Bihar' in the following terms: "A common mistake has been made by some of the recent writers in holding that Jainism was born because of discontent against Brahmanism. This wrong theory originates because these writers have taken Vardhamana Mahavira as the founder of Jainism. This is not a fact. The creed had already originated and spread and Mahavira propagated it within historic times."

Eminent historians like Vincent Smith, R. C. Majumdar and R. K. Mookarji regard Parshva Natha as a historical personage and a great preacher of Jaina religion. The predecessor of ParshvaNatha was Nemi Natha or Arishtanemi, the 22nd Tirthankara and the historicity of Nemi Natha like that of Parshvanatha, could be easily established. Nemi Natha was the real cousin of the famous Lord Krishana of Mahabharata.

Dr. Fuherer also declared on the basis of Mathura Jaina antiquities that Nemi Natha was an historical personage (Vide Epigraphia Indica, I, 389, and II, 208-210). Further, we find Nemi-Natha's images of the Indo-Scythian period bearing inscriptions mentioning his name.

Among the remaining 21 Tirthankaras of the Jaina tradition, there are several references from different sources to the first Tirthankara Rishabha Natha or Adinatha. Thus the tradition of 24 Tirthankaras is firmly established among the Jainas and what is really remarkable about this Jaina tradition is the confirmation of it from non-Jaina sources, especially Buddhist and Hindu sources. Further in the Buddhist literature Jainism is not shown as a new religion but is referred to as an ancient religion. Infact, it is mentioned that Gautama Buddha himself practised penance according to the Jaina system before he propounded his new religion.

When Lord Shri Ram was contemporary of the 20th Tirthankara Lord Munisumrata Natha Ji, Lord Shri Krishna of 22nd Tirthankara Lord Nemi Natha Ji and Mahatma Buddha of 24th Tirthankara Lord Mahavira, how can the 23rd Tirthankara Lord Parashva Natha be the founder of Jainism? "Had it been so the Hindus would have never said that Jainism was founded by Rishabha, the son of Nabhi Rai, and instead of confirming the Jain tradition about the origin of their religion would have contradicted it as untrue. I"

Hon'ble Dr. M. B. Niyogi, the Chief Justice of Nagpur High Court tells us, "The Jain thought is of high antiquity.. The myth of its being an off-shoot of Hinduism has now been exploded by recent historical researches.2"

The Bombay High Court has decided, "It is true, as later researches have shown, that Jainism prevailed in this country long before Brahmanism came into existence and it is wrong to think that Jains were originally Hindus and were subsequently converted into Jainism.1"

According to the ruling of Madras High Court, "Jainism has an origin and history long anterior to Surti and Sumurti.2" According to Dr. H. Jacobi, "The interest of Jainism to the students of religion consists in the fact that it goes back to a very early period and to Primitive currents of religious and metaphysical speculations, which gave rise also to the oldest philosophies Sankhya, Yoga and to Buddhism.3"

Jainism was in existence long before Mahabharata, Ramayana and even Vedic period. Rigveda, Atherva Veda, Yajur Veda, Sarna Veda, Bhagwat Purana, Ramayana, Mahabharata, Manusmarati, Shiv Purana, Vishnu Purana, Markanda Purana, Agni Purana, Vayu Purana, Garuda Purana, Narad Purana and Sikandha Purana etc. almost all the sacred books of Hindus, Brahmins and Buddhists frequently mention the names of Jinendras, Arhantas and Jain Tirthankaras with great honour and respect. Modern researches have proved beyond doubt that the religion of Oravidas was Jain4.

Prof. A. Chakravarti, a retired I. E. S. also informs, "First Tirthankara Lord Rishabha's religion evidently was prevalent in whole India before the Aryan's invasion as is evidenced by various references found in Rigveda.5"

Admittedly the Jain Sanskriti was in full progress prior to Aryan's invasion.6 A recent excavation in Sindh of the pre-historic civilization of Mohenjodaro and Harrappa shows unmistakable points regarding the existence of Jainism in that remote pre-vedic and pre-Aryan Age.7 According to Miss. Frazer, "Only Jainism has produced omniscient men. It does seem plain that religion does originate from the Jains.8"

"The Jainas worked out their system from the most primitive notion about matter.9" "The principles of Jains have according to the traditions, existed in India from the earliest times. 10" Even Shri Shankaracharya, the greatest rival of Jainism had to confess that Jainism is prevailing from a very old time.1 So Major General J.G.R. Furlong has rightly remarked, "Jainism appears an earliest faith of India; it is impossible to find a beginning of Jainism & the nudity of Jain saints points to the remote antiquity of this creed, to a time when Adam and Eve were naked.2"

According to Pt. B. G. Tilak, "Jainism is Anadi." 3 "Sentient beings and non­sentient things have been in existence in the past, are present now and will exist in future," says Matthew Mckay, "So Jainism, which is a religion of every sentient being was in existence in past, is present now and will exist in future." In the present cycle of time (Osarpani Yuga) Jainism was founded by the 1st Tirthankara Lord Rishabha Deva,4 who according to His Excellency Shri M.S. Anney, is expressly regarded in the Bhagwat Purana as an Avatar of Vishnu5 and who in the words of K. B. Firoda, Speaker Bombay Legislative Assembly, "is the first law- giver to the humanity and who had sown the seeds of Culture & Civilization in this mundane world and gave the first lesson in all the arts and sciences to the world, which owes deep depth of gratitude to Him.6"

Jainism is an important, fully developed and well established religious and cultural system, purely indigenous to India. It still retains certain most primitive conceptions, and is the oldest living representative of that ancient Shramana Current of Indian Culture which was, in its origin, non-Vedic and probably non­Aryan and even pre-Aryan. We may further quote here the conclusions of a few notable Orientalists in this respect:

"With, however, our present knowledge of the Jainas and their sacred literature, it is not difficult to prove that Jainism, far from being an offshoot of Buddhism or Brahmanism, was one of the earliest home religions of India."

Prof. M. S. Ramaswami Ayengar

"Jainism was the religion of the Dravidian people who were the pre-Aryan inhabitants of India. I am tempted to believe that Jainism was probably the earliest religion prevalent in India and that it was the flourishing religion when the Aryan migration came in India and when the religion of the Vedas was being evolved in the Punjab."

Sir Sanmukham Chetty

"Instead of Jainism being, as was formerly supposed, an off-shoot of Buddhism, it is shown to extend as far back as 3000 B.C. It is found flourishing alongside the nature-worship of the rude tribes in Northern India."

Maj. Gen. J. G. R. Furlorg, F. R. A. S.

"Jain ism seems to be an indigenous product of ancient schools of Indian thought. Whatever the early savants of European fame have said to the contrary, it is to be noted that Jainism with all the glory of its Dharma and plenitude of its literature, both secular and religious, has been handed down from a hoary antiquity."

G. Satya Narain Murti

"Ahimsa is the keynote of Jainism, a philosophy which comes from pre-Aryan days."

S. N. Gokhale

Dr. Hermann Jacobi and others are also of the opinion that Jainism was related to the primitive philosophy of India, because of certain of its metaphysi­cal conceptions, animistic belief, hero worship in the form of worship of deities of perfected mortals, and of its being a very simple faith, be it in worship, rituals or morals. It has also been described as 'a very original, independent and systematic doctrine,' of which 'the realistic and rationalistic tone does not fail to attract notice of even a casual observer.' Moreover, unlike many other indig­enous religious sects, Jainism has succeeded in preserving down to the present time its integrity as a separate world in the midst of preponderant Hinduism.

Jainism is a complete system with all the necessary branches, such as dogma or ontology, metaphysics, philosophy, epistemology, mythology, ethics, ritual, and the rest, and is divided into several sects and sub-sects indicative of a long process of development. Dr. A. Guernot of France writes:

"There is very great ethical value in Jainism for man's improvement. The Jain doctrine is more simple, more rich and varied than Brahamanical system and not negative like Buddhism."

Prof. Dr. Hermann Jacobi also asserts is conviction that Jainism is an original system quite distinct and independent om all others and that it is of great importance for study of the philosophical thought and religious life in ancient India.

Dr. G. Tucci, Prof. University of Rome declares Mahavira's religion uncriticisable and writes:

"No scholar, I think will deny, that Jainism is one of the greatest and most important creations of Indian mind, still surviving after centuries of glorious life. There is no branch of Indian civilization or literature or Philosophy on which the deeper study of Jainism will not throw light. It is impossible for any sound scholar, interested in the history of Indian logic to ignore Jain logic, which deserves the largest attention and most diligent researches."

Again in the words of Dr. Niyogi: "The Ratan- Traya of the Jain Tirthankers is the true path towards Liberty and Justice. The Anekanta-Vada or the Syada-Vada stands unique in the world's thought. The teachings of Jainism will be found on analysis to be as modern as they are ancient. The Jain teachers were the first and foremost in the history of human thought to propound the princip of Ahimsa."

Jain Shasan (Bhartiya Gian-Pith} Foreword P. 7-18

The words of Prof. Dr. Louis Raine of the Sorbone University of Paris are very significant and deserve special attention:

"When Jainism can offer a necessary solution for the needs of the suffering humanity, what is the utility of creating new religious movements then? It enjoys the benefit of possessing an ancient and time honoured tradition. It is the first among world religions to proclaim non-violence the main stay for moral life."

Certain seals as old as, perhaps, five to eight thousand years, belonging to the pre-historic Indus Valley Civilization and bearing the figures of a nude yogin in the characteristically Jaina Kayotsarga Posture (Perfect bodily abandonment) along with the bull emblem, as also the nude male Harappan torsos, seem to point to the prevalence of the worship of Rishabha or Adinatha (The First Lord) of the Jain Tradition in that remote age. Other archaeological evidences belonging to the Indus Valley Civilization of the Bronze Age in India also lend support to the hoary antiquity of the Jaina tradition and suggest the prevalence of the practice of worship of Rishabha Deva, the 1st Tirthankara, along with the worship of other deities.

In a number of hymns of the Rigveda which is supposed to be the earliest known or available book in world's literature, Rishabha is alluded to directly and indirectly, as is also the case with the other Vedas. Besides him, several other Tirthankaras who succeeded him, find mention in the Vedic literature, and the Brahamanical Puranas have treated Rishabha as an early incarnation of the God Vishnu. In the philosophical literature of ancient India, Jainism finds place as an important non-Brahmanical system.

The Buddhist literary tradition is no less explicit in indicating the prevalence of Jainism in times prior to the rise of Buddhism (6th century B. C.)- in fact, the last Tirthankara Lord Mahavira, was a senior Contemporary of the Buddha. Numerous epigraphical records, literary references, monuments and antiquities belonging to subsequent centuries, speak eloquently of the important and major role Jainism has played during the last two thousand and five hundred years in the life and culture of this vast subcontinent.

As regards foreigners, Alexandera, the great is himself said to have come in contact with certain nude Jaina monks. The Chinese pilgrims of the 4th to 7th centuries A. D. and the Arab merchants and traders of the 7th to 14th centuries were well acquainted with the Jainas and distinguished them from the followers of Brahmanism and even Buddhism. The Muslim chronicles of medieval times also have references about Jainism and nude Jain ascetics. Abul Fazal Allami's account of Jainism in his Ain-i-Akbari is quite elaborate.

On a careful study of the Indian history, we come across many such examples as tell us how the contact of this religion and its followers inspired many kings and rulers, and who had developed in their heart great affection and high respect for Jainism and its superb teachings. The Mughal emperor Akbar had high esteem for Jainism and Jain religious teachers and ascetics. As a result he had adopted a humanistic feeling for all animals and giving due honour to the influence and desires of Jain Saints had given up meat eating as well.

In his book entitled 'The Religion of Akbar'. Prof. S. N. Banerge states, "Due to his close contacts with Jainas killing of birds and animals on certain days of the year had been made an offence punishable with capital punishment. Besides, he had forbidden animal slaughter on the eve of many Jain functions."

The renowned Historian Vincet Smith in his book 'Jain Teachers of Akbar' has stated, "Undoubtedly the Jain saints imparted to Akbar elaborate lessons for years together, which influenced his activities in a great degree and they had received his assent for their religious principles to such an extent that he had become known to become a convert and get initiated into Jainism." This fact is specially noteworthy that even kings, who are notorious for their cruel deeds had become impressed with the innocent noble life of Jain monks and Jain teachings. According to the statement of Prof. Rama Swami Ayengra in "A study of Jainism in Southern India" Vol. VI, Page-132, we learn, "The Jain Acharyas due to their conduct, achievements and scholarship had become entitled to get reverence from Muslim emperors like Allauddin and Aurangzeba as well."

It is a worth noting fact that the Mughal ruler Jahangeer had forbidden hunting, fishing and butchering of other animals in his kingdom during the ten days of "Paryushan Parva". The Muslim ruler of the South Hayder Ali had also donated villages for the Jain Temples of Shravan-Bel-Gola.

As time went, the Jaina system of religion and culture came to be studied more and more intensively as well as extensively, and its literature, art and architecture archaeological remains, tenets, practice, history and tradition became subjects of specialised studies.

These some examples present an idea of the greatness and glory of Jain teachings which inspired the innerself of man. It is not difficult to trace out the reason of this attraction for and impact of Jainism. The Jain teachings have a worldwide inspiration and they keep in view the well-being and benevolence of the whole universe. The followers of Jainism always treat all living creatures as friends. It seems as if the word Jain is symbolic, where the letter 'J' stands for Justice, 'A' for Affection, 'I' for Introspection and 'N' for Nobility.

Indeed, this non-violent religion enjoins on its true votaries to be justice loving, affectionate, introspective and noble.

To sum up, Jainism's independent existence, greater antiquity in relation to not only Buddhism but even Brahmanism, and the wholesome, abiding values inherent in its philosophy, tenents and way of life, with a universal appeal and message of peace and good will for all and everyone, have become admitted facts. Therefore, Revd. J. A. Duboi is perfectly right when he says:­

"Yea! his (Jain's) religion is the only true one upon the earth, the Primitive Faith of Mankind."

(Published by' East India Company in 1817)

Thus, during the past several thousand years the religion of the Sramana Tirthankaras has passed through many and varied vicissitudes not with standing which it has continued to develop and succeeded in preserving its integrity and maintaining its significance against heavy odds. This, the oldest living religious system, at least of civilized India, even if its followers constitute a minority community though a fairly influential one, has its own utility and possesses vast possibilities in the context of the present day world problems, be they spiritual, social, economic or political, collective or individual.

"Jainism is not a religion of some particular community or sect, rather it is an international universal and popular religion. The great souls of Jain Tirthankaras had never cared to win over the kingdoms of the world. It is not very much difficult to conquer kingdoms. The Jain Tirthankaras aimed not to win kingdoms rather to conquer their real self This is the only lofty aim and therein lies the worth of human life."

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Author :  Dig. Saint Upadhyaya Kamkumarnandi
Book: Universal Message Of Jainism
Book Available from : Mr. Vinod Jain, V. K. J Builders & Contractors Pvt. Ltd., 162/3/1, Rajpur Road, Dehra Dun, Uttarakhand-248001

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