Jainism

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Idol of Pārśva at Lodrawa
Pārśva or Pārśvanātha (c. 877–777 BCE) was the twenty-third Tirthankara of Jainism.[1] He is the earliest Jain leader for whom there is reasonable evidence of having been a historical figure.[2][3][4]
In Jainism, a Tīrthaṅkara is a human being who helps in achieving liberation and enlightenment as an arihant. According to Jain scriptures,[1] that which helps one to cross the great ocean of worldly life is a tīrtha “ford” and a person who fills that role is atīrthaṅkara “ford-maker”. Tīrthaṅkaras achieve liberation and enlightenment by destroying their constraining (karmas) and becoming role models and leaders for those seeking spiritual guidance.[2][3] They also seek Kevala Jnana, a state of permanent, perpetual, absolute knowledge of the Soul; it is the precursor to final liberation from the cycle of birth and death.
The twenty-four known tīrthaṅkaras in this time cycle revitalized the Jain religion by establishing the fourfold sangha order which consists of male and female monastics (sadhus and sadhvis) and male and female lay persons (Śrāvakas and Śrāvikas).[4]

Overview[edit]

Rishabhadeva (left) and Mahavira (right)
The tīrthaṅkaras' teachings form the basis for the Jain canons. The inner knowledge of tīrthaṅkara is believed to be perfect and identical in every respect and their teachings do not contradict one another. However, the degree of elaboration varies according to the spiritual advancement and purity of the society during their period of leadership. The higher the spiritual advancement and purity of mind of the society, the lower the elaboration required.
While tīrthaṅkaras are documented and revered by Jains, their grace is said to be available to living beings, regardless of religious orientation.[5]
Tīrthaṅkaras dwell exclusively within the realm of their Soul, and are entirely free ofkashayas, inner passions, and personal desires. As a result of this, unlimited siddhis, or spiritual powers, are readily available to them – which they use exclusively for the spiritual elevation of living beings. Through darśana, divine vision, and deshna, divine speech, they grant their own state of kevalajñana, and moksha, final liberation to anyone seeking it sincerely.
At the end of his human life-span, a tīrthaṅkara achieves siddha status, ending the cycle of infinite births and deaths.
Jainism postulates that time has no beginning or end. It moves like the wheel of a cart. Jains believe that exactly twenty-four tīrthaṅkaras are born in each half-cycle of time in this part of the universe. The first tīrthaṅkara was Rishabha, who is credited for formulating and organising humans to live in a society harmoniously. The 24th and last tīrthaṅkara was Mahavira (599-527 BC).

Particular tīrthaṅkaras[edit]

The 24 tīrthaṅkaras
Tīrthaṅkara images are usually seated with their legs crossed in front, the toes of one foot resting close upon the knee of the other, and the right hand lying over the left in the lap.[6]
In Jain tradition the tīrthaṅkaras were royal in their final lives, and Jain traditions record details of their previous lives, usually as royalty. Their clan and families are also among those recorded in very early, or legendary, Hindu history. All but two of the Jains are ascribed to the Ikshvaku dynasty. Munisuvrata, the twentieth, and Neminatha, the twenty-second, were of the Harivamsa. Jain canons state that Rishabha, the first tīrthaṅkara, founded the Ikshvaku dynasty.
Twenty tīrthaṅkaras achieved “siddha” status on Shikharji. Rishabha attained nirvana on Mount Kailash, Vasupujya at Champapuri inNorth Bengal, Neminath on Girnar in Gujarat, and Mahavir, the last tīrthaṅkara, at Pawapuri, near modern Patna.

Twenty-one of the tīrthaṅkaras are said to have attained moksha in the kayotsarga “standing meditation” posture, while Rishabha, Neminatha and Mahavira are said to have attained moksha in the lotus position.


Life[edit]

Pārśva was the son of King Aśvasena and Queen Vāmā of Varanasi. He belonged to the Ikśvaku dynasty.[5] He lived as formal prince of Varanasi and at the age of thirty, he renounced the world to become a monk.[6] He meditated for eighty-four days before attaining Kevala Jnana.[7] He achieved mokṣa at the age of one hundred atop Shikharji, which is known today as "the Parasnath Hills" after him. Pārśva was called purisādāṇīya "beloved of men", a name which shows that he must have been a genial personality.[8] He remains beloved among Jains.[9]
When he was a prince he saved a serpent that had been trapped in a log in an ascetic’s fire. The snake, later reborn as Dharana, the lord of the underworld kingdom of the nāgas, sheltered Pārśva from a storm sent by a demon.[10]
According to the Kalpasutra, Pārśva had 164,000 male and 327,000 female lay followers and 16,000 men and 38,000 female monks. He had eight chief disciples known as ganadharas. They were Śubhadatta, Āryaghoṣa, Vasiṣṭha, Brahmacāri, Soma, Śrīdhara, Vīrabhadra and Yaśas. After his death, the gandhara Śubhadatta became the head of the monastic order. He was then succeeded by Haridatta, Āryasamudra and Keśī.[11]
Keśī is believed to have been born about 166 to 250 years after the death of Pārśva. He met the ganadhara of Mahavira,Indrabhuti Gautama. Their discussion about the apparent differences between the teachings of the two tirthankaras is recorded in Jain texts.
Pārśva is the most popular object of Jain devotion. He is closely associated with compassion, although he is free from the world of rebirth like all tirthankaras and therefore unable to aid his devotees personally.[12]
Jainism /ˈdʒeɪnɪz(ə)m/, traditionally known as Jaina Shasana or Jaina dharma (Sanskrit: जैन धर्म),[1] is a nontheistic Indian religion that prescribes a path of ahimsa - nonviolence - towards all living beings, and emphasizes spiritual independence and equality between all forms of life. Practitioners believe that nonviolence and self-control are the means by which they can obtain liberation. Currently Jainism is divided into two major sects, Śhvētāmbar and Digambar.
The word Jainism is derived from the Sanskrit verb root jin ("to conquer"). It refers to a battle with the passions and bodily pleasures that the Jain ascetics undertake. Those who win this battle are termed as Jina (conqueror). The term Jaina is therefore used to refer to laymen and ascetics of this tradition alike.
Jainism is one of the oldest religions in the world.[2] Jains traditionally trace their history through a succession of twenty-four propagators of their faith known as tirthankaras with Rishabha as the first and Mahāvīra as the last of the current era.
For long periods of time, Jainism was the state religion of Indian kingdoms and widely adopted in the Indian subcontinent. The religion has been in decline since the 8th century AD due to the growth of, and oppression by the followers of Hinduism[3] and Islam.[4]
Jainism is a religious minority in India, with 4.2 million adherents, and there are small but notable immigrant communities inBelgium, Canada, Hong Kong, Japan, Singapore, and the United States.[5] Jains have the highest degree of literacy of any religious community in India (94.1 percent),[6] and their manuscript libraries are the oldest in the country.[7] The population of Jain community across the world is around 6.1 million.[8]


Origins[edit]

Statue of Rishabha, the firsttīrthaṅkara and the traditional founder of Jainism
Main article: Timeline of Jainism
The origins of Jainism are very obscure.[2][9] During the 5 or 6th century BC, Vardhamana Mahāvīra became one of the most influential teachers of Jainism. Mahāvīra, however, was most probably not the founder of Jainism, which reveres him as the last of the great tīrthaṅkaras of this age and not the founder of the religion. He appears in the tradition as one who, from the beginning, had followed a religion established long ago.[10]
Pārśva, the traditional predecessor of Mahāvīra, is the first Jain figure for whom there is reasonable historical evidence.[11] He might have lived somewhere in the 9th–7th century BC.[12][13][14] Followers of Pārśva are mentioned in the canonical books; and a legend in the Uttarādhyayana sūtra relates a meeting between a disciple of Pārśva and a disciple of Mahāvīra which brought about the union of the old branch of the Jain ideology and the new one.[10]

Literature[edit]

Main article: Jain literature
A Jain manuscript giving instructions on how best to live a proper Jain life
The tradition talks about a body of scriptures preached by all the tirthankaras of Jainism. These scriptures were contained in fourteen parts and were known as the purvas. These were memorized and passed on through the ages, but were vulnerable and were lost because of famine that caused the death of several saints within a thousand years of Mahāvīra's death.[15]
The Jain Agamas are canonical texts of Jainism based on Mahāvīra's teachings. These comprise forty-six works: twelveangās, twelve upanga āgamas, six chedasūtras, four mūlasūtras, ten prakīrnaka sūtras and two cūlikasūtras.[16]
The Digambar sect of Jainism maintains that these agamas were also lost during the same famine. In the absence of authentic scriptures, Digambaras use about twenty-five scriptures written for their religious practice by great Acharyas. These include two main texts, four Pratham-Anuyog, three charn-anuyoga, four karan-anuyoga and twelve dravya-anuyoga.[17]
Jains developed a system of philosophy and ethics that had a great impact on Indian culture. They have contributed to the culture and language of the Indian states Tamil Nadu, Karnataka, Maharashtra, Madhya Pradesh, Gujarat, Rajasthan and Chhattisgarh. Jain scholars and poets authored Tamil classics of the Sangam period, such as theCīvaka Cintāmaṇi and Nālaṭiyār.[18] In the beginning of the mediaeval period, between the 9th and 13th centuries, Kannada language authors were predominantly of the Jain and Lingayati faiths. Jains were the earliest known cultivators of Kannada literature, which they dominated until the 12th century. Jains wrote about the tirthankara and other aspects of the faith. Adikavi Pampa is one of the greatest Kannada poets. Court poet to the Chalukya king Arikesari, a Rashtrakuta feudatory, he is best known for hisVikramarjuna Vijaya.[19]
Jains encourage their monks to do research and obtain higher education. Monks and nuns, particularly in Rajasthan, have published numerous research monographs. This is unique among Indian religious groups. The 2001 census states that Jains are India's most literate community.[6] Jain libraries, including those at Patan and Jaisalmer, have a large number of well preserved manuscripts.[7][20]

Doctrine[edit]

The nature of truth[edit]

Mahāvīra employed anekāntaextensively to explain the Jain philosophical concepts (painting fromRajasthan, ca. 1900)
Main article: Anekantavada
One of the most important and fundamental doctrines of Jainism is anēkāntavāda. It refers to the principles of pluralism and multiplicity of viewpoints, and to the notion that truth and reality are perceived differently from diverse points of view, no single one of which is complete.[21][22]
Jains contrast all attempts to proclaim absolute truth with this theory, which can be illustrated through the parable of the blind men and an elephant. In this story, each blind man feels a different part of an elephant: its trunk, leg, ear, and so on. All of them claim to understand and explain the true appearance of the elephant but, due to their limited perspectives, can only partly succeed.[23] This principle is more formally stated by observing that objects are infinite in their qualities and modes of existence, so they cannot be completely grasped in all aspects and manifestations by finite human perception. Only Kevalins—omniscient beings—can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge.[24] Accordingly, no single, specific, human view can claim to represent absolute truth.[21]
Anekāntavāda encourages its adherents to consider the views and beliefs of their rivals and opposing parties. Proponents of anekāntavāda apply this principle to religions and philosophies, reminding themselves that any of these—even Jainism—that clings too dogmatically to its own tenets is committing an error based on its limited point of view.[25] The principle of anekāntavāda also influenced Mohandas Gandhi to adopt principles of religious tolerance, ahiṃsā and satyagraha.[26]
Syādvāda is the theory of conditioned predication, which recommends the expression of anekānta by prefixing the epithet Syād to every phrase or expression.[27] Syādvāda is not only an extension of anekānta into ontology, but a separate system of logic capable of standing on its own. The Sanskrit etymological root of the term syād is "perhaps" or "maybe", but in the context of syādvāda it means "in some ways" or "from some perspective". As reality is complex, no single proposition can express its nature fully. The termsyāt- should therefore be prefixed to each proposition, giving it a conditional point of view and thus removing dogmatism from the statement.[28] Since it comprises seven different conditional and relative viewpoints or propositions, syādvāda is known as saptibhaṅgīnāya or the theory of seven conditioned predications. These seven propositions, also known as saptibhaṅgī, are:[29]
  1. syād-asti—in some ways, it is;
  2. syād-nāsti—in some ways, it is not;
  3. syād-asti-nāsti—in some ways, it is, and it is not;
  4. syād-asti-avaktavyaḥ—in some ways, it is, and it is indescribable;
  5. syād-nāsti-avaktavyaḥ—in some ways, it is not, and it is indescribable;
  6. syād-asti-nāsti-avaktavyaḥ—in some ways, it is, it is not, and it is indescribable;
  7. syād-avaktavyaḥ—in some ways, it is indescribable.
Each of these seven propositions examines the complex and multifaceted nature of reality from a relative point of view of time, space, substance and mode.[29] To ignore the complexity of reality is to commit the fallacy of dogmatism.[22]
Nayavāda is the theory of partial standpoints or viewpoints.[30] Nayavāda is a compound of two Sanskrit words: naya ("partial viewpoint") and vada ("school of thought or debate"). It is used to arrive at a certain inference from a point of view. Every object has infinite aspects, but when we describe one in practice, we speak only of relevant aspects and ignore the irrelevant.[30] This does not deny the other attributes, qualities, modes and other aspects; they are just irrelevant from a particular perspective. As a type of critical philosophy, nayavāda holds that philosophical disputes arise out of confusion of standpoints, and the standpoints we adopt are "the outcome of purposes that we may pursue"—although we may not realise it. While operating within the limits of language and perceiving the complex nature of reality, Māhavīra used the language of nayas. Naya, being a partial expression of truth, enables us to comprehend reality part by part.[31]

Metaphysics[edit]

Main article: Jain metaphysics

Soul and karma[edit]

According to Jains, souls are intrinsically pure and possess the qualities of infinite knowledge, infinite perception, infinite bliss and infinite energy.[32] In contemporary experience, however, these qualities are found to be defiled and obstructed, on account of the soul's association with a substance called karma over an eternity of beginningless time.[33] This bondage of the soul is explained in the Jain texts by analogy with gold, which is always found mixed with impurities in its natural state. Similarly, the ideally pure state of the soul has always been overlaid with the impurities of karma. This analogy with gold further implies that the purification of the soul can be achieved if the proper methods of refining are applied.[33] Over the centuries, Jain monks have developed a large and sophisticated corpus of literature describing the nature of the soul, various aspects of the working of karma, and the means of attaining liberation.[33]

Tattva[edit]

Jain metaphysics is based on seven or nine fundamentals which are known as tattva, constituting an attempt to explain the nature of the human predicament and to provide solutions to it:[34]
  1. Jīva: The essence of living entities is called jiva, a substance which is different from the body that houses it. Consciousness, knowledge and perception are its fundamental attributes.
  2. Ajīva: Non-living entities that consist of matter, space and time fall into the category of ajiva.
  3. Asrava: The interaction between jīva and ajīva causes the influx of a karma (a particular form of ajiva) into the soul, to which it then adheres.
  4. Bandha: The karma masks the jiva and restricts it from having its true potential of perfect knowledge and perception.
  5. Saṃvara: Through right conduct, it is possible to stop the influx of additional karma.
  6. Nirjarā: By performing asceticism, it is possible to shred or burn up the existing karma.
  7. Mokṣa: The jiva which has removed its karma is said to be liberated and to have its pure, intrinsic quality of perfect knowledge in its true form.
Some authors add two additional categories: the meritorious and demeritorious acts related to karma. These are called puṇya and pāpa respectively. These fundamentals acts as the basis for the Jain metaphysics.

Cosmology[edit]

Shape of Universe as per Jain cosmology in form of a cosmic man. Picture taken from 15-17th century Jain art.
Main article: Jain cosmology
Jain beliefs postulate that the universe was never created, nor will it ever cease to exist. It is independent and self-sufficient, and does not require any superior power to govern it. Elaborate description of the shape and function of the physical and metaphysical universe, and its constituents, is provided in the canonical Jain texts, in commentaries and in the writings of the Jain philosopher-monks. The early Jains contemplated the nature of the earth and universe and developed detailed hypotheses concerning various aspects of astronomy and cosmology.[35]
According to the Jain texts, the universe is divided into three parts, the upper, middle, and lower worlds, called respectively urdhva loka,madhya loka, and adho loka.[36] It is made up of six constituents:[37] Jīva, the living entity; Pudgala, matter; Dharma tattva, the substance responsible for motion; Adharma tattva, the substance responsible for rest; Akāśa, space; and Kāla, time.[37]
Time is beginningless and eternal; the cosmic wheel of time, called kālachakra, rotates ceaselessly. It is divided into halves, called utsarpiṇī and avasarpiṇī.[38] Utsarpiṇī is a period of progressive prosperity, where happiness increases, while avasarpiṇī is a period of increasing sorrow and immorality.[39]
Jainism views animals and life itself in an utterly different light, reflecting an indigenous Asian understanding that yields a different definition of the soul, the human person, the structure of the cosmos, and ethics.[40]

Universal history[edit]

According to Jain legends, sixty-three illustrious beings called Salakapurusas have appeared on earth.[41] The Jain universal history is a compilation of the deeds of these illustrious persons.[42] They comprise twenty-four tīrthaṅkaras, twelve cakravartins, nine baladevas, nine vāsudevas and nine prativāsudevas.[41]
Tīrthaṅkaras are the human beings who help others to achieve liberation. They propagate and revitalize Jain faith and become role-models for those seeking spiritual guidance. They reorganize the fourfold order that consists of monks, nuns, laymen and laywomen.[43] Jain tradition identifies Rishabha (also known as Adinath) as the first tirthankara. The last two tirthankara, Pārśva and Mahāvīra, are historical figures whose existence is recorded.[44]
A cakravartin is an emperor of the world and lord of the material realm.[41] Though he possesses worldly power, he often finds his ambitions dwarfed by the vastness of the cosmos. Jain puranas give a list of twelve cakravartins. They are golden in complexion.[45] One of the greatest cakravartin mentioned in Jain scriptures is Bharata. Traditions say that India came to be known as Bharatavarsha in his memory.[46]
There are nine sets of baladeva, vāsudeva and prativāsudeva. Certain Digambara texts refer to them as balabhadra, narayana and pratinarayana, respectively. The origin of this list of brothers can be traced to the Jinacaritra by Bhadrabahu (c. 3rd–4th century BCE).[47] Baladeva are non-violent heroes, vasudeva are violent heroes and prativāsudeva can be described as villains. According to the legends, the vasudeva ultimately kill the prativasudeva. Of the nine baladeva, eight attain liberation and the last goes to heaven. The vasudeva go to hell on account of their violent exploits, even if these were intended to uphold righteousness.[48]

Ethics[edit]

Ahimsa[edit]

Main articles: Ahimsa in Jainism and Jain vegetarianism
The principle of nonviolence or ahimsa is the most distinctive and well known aspect of Jain religious practice. The Jain understanding and implementation of ahimsa is more radical, scrupulous, and comprehensive than in other religions.[49] Non-violence is seen as the most essential religious duty for everyone.[50]
A scrupulous and thorough application of nonviolence to everyday activities, and especially to food, is the most significant hallmark of Jain identity.[51] The Jain diet, observed by the followers of Jain culture and philosophy, is one of the most rigorous forms of spiritually motivated diet found either on the Indian subcontinent or elsewhere. It is completely vegetarian, excludes onions and garlic, and may additionally exclude potatoes and other root vegetables. The strictest forms of Jain diet are practised by the ascetics.[52] For Jains, lacto-vegetarianism represents the minimal obligation: food which contains even small particles of the bodies of dead animals or eggs is absolutely unacceptable. Jain scholars and activists support veganism, as the production of dairy products involves violence against cows. Strict Jains do not eat root vegetables, such as potatoes and onions, because tiny organisms are injured when the plant is pulled up, and also because a bulb or tuber's ability to sprout is seen as characteristic of a living being.[53]
Jains make considerable efforts in everyday life not to injure plants any more than necessary. Although they admit that plants must be destroyed for the sake of food, they accept such violence only inasmuch as it is indispensable for human survival, and there are special instructions for minimizing violence against plants. Jains also go out of their way not to hurt even small insects and other minuscule animals. They rarely go out at night, when it is more likely that they might trample insects. In their view, injury caused by carelessness is like injury caused by deliberate action.[54] Eating honey is strictly outlawed, as it would amount to violence against the bees. Jains avoid farming because it inevitably entails unintentional killing or injuring of small animals, such as worms and insects, but agriculture is not forbidden in general and Jain farmers exist.[55]Additionally, because they consider harsh words to be a form of violence, they often keep a cloth for a ritual mouth-covering, serving as a reminder not to allow violence in their speech.[56]
Although every life-form is said to deserve protection from injury, Jains admit that this ideal cannot be completely implemented in practice. Hence they recognise a hierarchy of life that gives less protection to immobile beings than to mobile ones, which are further distinguished by the number of senses they possess, from one to five. A single-sensed animal has touch as its only sensory modality. The more senses a being has, the more care Jains take for its protection. Among those with five senses, rational beings (humans) are the most strongly protected by ahimsa. Nonetheless, Jains agree that violence in self-defence can be justified,[57] and that a soldier who kills enemies in combat is performing a legitimate duty.[58] Jain communities have accepted the use of military power for their defence, and there have been Jain monarchs, military commanders, and soldiers.[59]

Self-control[edit]

Jainism encourages spiritual development through cultivation of personal wisdom and through reliance on self-control through vows.[60] Jains accept different levels of compliance for ascetics and lay followers.[60] Ascetics of this religion undertake five major vows:
  1. Ahimsa: Ahimsa means non-violence. The first major vow taken by ascetics is to cause no harm to living beings. It involves minimizing intentional and unintentional harm to other living creatures.
  2. Satya: Satya figuratively means truth. This vow is to always speak the truth. Given that non-violence has priority, other principles yield to it whenever they conflict: in a situation where speaking truth could lead to violence, silence is to be observed.[60]
  3. Asteya: The third vow, asteya, is to not take anything that is not willingly offered.[60] Attempting to extort material wealth from others or to exploit the weak is considered theft.
  4. Brahmacharya: The vow of brahmacharya requires the exercise of control over the senses by refraining from indulgence in sexual activity.[61]
  5. Aparigraha: Aparigraha means non-possessiveness. This vow is to observe detachment from people, places and material things.[60] Ascetics completely renounce property and social relations.
Laymen are encouraged to observe the five cardinal principles of non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness within their current practical limitations, while monks and nuns are obligated to practise them very strictly.[60]

History[edit]

Main article: History of Jainism
Rishabha, also known as Adinatha, is the traditional founder of Jainism. He was the first of the twenty-four tīrthaṅkaras or "ford-makers", teachers who established the Jain teachings. According to legends, he belonged to the Ikshvaku dynasty of ancient Ayodhya.[2] His son was believed to be the first chakravartin. Rishabha is also known as Rikhava and is sometimes called Rishabha of Kosala.

Historicity[edit]

Jains traditionally trace their history through a succession of twenty-four propagators of faith known as tīrthaṅkara. These tīrthaṅkara have legendary accounts of their life.[citation needed] Pārśva, is the earliest tīrthaṅkara who can be reliably dated; he lived in the 9th century BCE.[3][4] Tradition says that Mahāvīra's parents followed his teachings. However, the current knowledge about history of India is not enough to say whether Pārśva decisively founded the Jain religion or not.[5] In this regard, Herman Jacobi, a noted indologist, writes:[6]
There is nothing to prove that Parshva was the founder of Jainism. Jain tradition is unanimous in making Rishabha, the first Tirthankara, as its founder and there may be something historical in the tradition which makes him the first Tirthankara.
Some contemporary historians are of the opinion that there exists some link between Rishabha and the Indus Valley Civilization.[6][7][8] However, these mentions of Rishabha in the Vedas have multiple interpretations. There is no conclusive evidence of him founding Jainism in Vedic literature. Rishabha was, however, worshiped as the first tīrthaṅkara and the founder of Jainism from the 4th or 3rd century BCE.[9]

In Literature[edit]

There is mention of Rishabha in Hindu scriptures, including the [puranas|Purana]]. The Bhagavata Purana states that
The eighth incarnation was King Rishabha, son of King Nabhi and his wife Merudevi. In this incarnation the Lord showed the path of perfection, which is followed by those who have fully controlled their senses and who are honored by all orders of life.
—Srimad Bhagavatam 1.3.13
In the Skanda Purana (chapter 37) it is stated that "Rishabha was the son of Nabhi, and Rishabha had a son named Bharata, and after the name of this Bharata, this country is known as Bharata-varsha."[10]
Statue of R̥ṣabha at LACMA
Rishabha also finds mention in Buddhist literature. It speaks of several jaina tirthankara which includes Rishabha along with Padmaprabha, Chandraprabha, Pushpadanta, Vimalnatha, Dharmanatha and Neminatha. A Buddhist scripture named Dharmottarapradipa mentions Rishabha as an Apta (Tirthankara).[11]
The Ādi purāṇa, a 10th-century Kannada language text by the poet Adikavi Pampa (fl. 941 CE), written in Champu style, a mix of prose and verse and spread over sixteen cantos, deals with the ten lives of Rishabha and his two sons.[12][13] The life of Rishabha is also given in Mahapurana of Jinasena.[14]

Legends[edit]

Rishabha was born to Nabhi Raja and Marudevi at Ayodhya before the human civilization was much developed.[15] People were primitive and illiterate and he taught them agriculture, tending of animals, cooking, poetry, painting, sculpture and similar arts.[2][16] He introduced karma-bhumi (the age of action).[17] The institution of marriage, ceremony of cremating the dead and festivals in honour of gods like Indra and Naga came into existence.[18][2] He introduced a total of seventy-two sciences which includes arithmetic, plastic and visual arts, the art of lovemaking, singing and dancing.[18] He taught people how to extract sugarcane juice. The name Ikshvaku dynasti came from the word Ikhsu (sugarcane) due to this event.[19] His kingdom was kind and gentle[18] and he is credited for transforming a tribal society into an orderly one.[20] Like any Tirthankar & other legendary figures of Indian history (who were great warriors), he too was a great warrior with great strength and body. However its was never needed by him to show his warrior aspect.[18] Rishabha is known for advocating non-violence.[18] He was one of the greatest initiators of human progress.[2]
Rishabha had two wives. One of them was Sunanda and the other is given different names, Yasaswati, Nanda and Sumangala, in different texts. He had one hundred sons and two daughters.[21] Among these, Sunanda was the mother of Bahubali and Sundari whereas Sumangala was the mother of Bharat and Brahmi.[22] Bharata, Rishabha's eldest son, was a Chakravartin who later attained moksha and hence is worshipped as a siddha by the Jains. India was named 'Bhāratavarsha' or Bhārata after him.[2][23]
Rishabha gave his kingdom to his two sons Bharata and Bahubali. Bharata received the northern half of his kingdom with Ayodhya as the capital whereas Bahubali received the southern half with the city Podanapur.[24] He then became an ascetic. His aim was to cause lesser harm to others and keep no possessions.[20] Some of the scriptures mention that a nymph named Nilanjana was sent by Indra for the purpose of awakening Rishabha to renounce the world.[25] Nilanjana was one of the favorite dancer's of Rishabha. Indra staged the dancer's sudden death in order to awaken Rishabha and make him preach Jainism.[26] The sudden fatal death of Nilanjana gave Rishabha a desire for renunciation.[27] Rishabha was the first human to attain enlightenment. He traveled far and wide and preached Jainism.[28] He had his first alms as an ascetic in the town of Hastinapur. Jains celebrate this event on the third day of bright fortnight of the month Vaishaka.[29] While traveling, he came across a mountain named Ashtapada, which is famously known as mount Kailash. Gods created a divine preaching hall known as samavasarana at this mountain for Rishabha.[28] He attained liberation on Mount Kailasa at the age of 84 lakh purva(5,927,040,000,000,000;where 1 purva equals to 84*8400000) .[17] His preachings were recorded into fourteen scriptures known as Purva.[30]

Iconography[edit]

17th-century painting showing Rsabha's royal consecration from Pancakalyanaka of Rsabha series

Rishabha is usually depicted in lotus position or kayotsarga, a standing posture of meditation. The distinguishing mark of Rishabha is his long locks of hair which fall on his shoulders and an image of bull in his sculptures.[31] His paintings usually depicts various important events of his legend. Some of these includes the Hindu God Indra marking his forehead and his marriage. He is shown presenting a bowl to his followers and teaching them the art of pottery, painting a house, weaving textile. The visit of his mother Marudevi is also shown extensively in painting.[32]


Royal patronage[edit]

Chandragupta Maurya (c. 322–298 BCE), became a Jain in the later part of his life.
The ancient city Pithunda, capital of Kalinga, is described in the Jain text Uttaradhyana Sutra as an important centre at the time of Mahāvīra, and was frequented by merchants from Champa.[62] Rishabha, the first tirthankara, was revered and worshiped in Pithunda and is known as the Kalinga Jina. Mahapadma Nanda (c. 450–362 BCE) conquered Kalinga and took a statue of Rishabha from Pithunda to his capital in Magadha. Jainism is said to have flourished under the Nanda Empire.[63]
The Maurya Empire came to power after the downfall of the Nanda. The first Mauryan emperor, Chandragupta Maurya (c. 322–298 BCE), became a Jain in the latter part of his life. He was a disciple of Bhadrabahu, a Jain acharya who was responsible for propagation of Jainism in South India.[64] The Mauryan king Ashoka was converted to Buddhism and his pro-Buddhist policy subjugated the Jains of Kalinga. Ashoka's grandson Samprati (c. 224–215 BCE) is said to have converted to Jainism by a Jain monk named Suhasti. He is known to have erected many Jain temples. He ruled a place called Ujjain.[65]
In the 1st century BCE, Emperor Kharavela of the Mahameghavahana dynasty conquered Magadha. He retrieved Rishabha's statue and installed it in Udaygiri, near his capital Shishupalgadh. Kharavela[66] was responsible for the propagation of Jainism across theIndian subcontinent.
Xuanzang (629–645 CE), a Chinese traveller, notes that there were numerous Jains present in Kalinga during his time.[67] TheUdayagiri and Khandagiri Caves near Bhubaneswar are the only surviving stone Jain monuments in Orissa.[68]
King Vanaraja (c. 720–780 CE) of the Chawda dynasty in northern Gujarat was raised by a Jain monk Silunga Suri. He supported Jainism during his rule. The king of kannauj Ama (c. 8th century CE) was converted to Jainism by Bappabhatti, a disciple of famous Jain monk Siddhasena Divakara.[69] Bappabhatti also converted Vakpati, the friend of Ama who authored a famous prakrit epic named Gaudavaho.[70]

Decline[edit]

The Hindu philosopher Adi Shankara propagated Hinduism at the expense of Jainism.
Once a major religion, Jainism declined due to a number of factors, including proselytizing by other religious groups, persecution, withdrawal of royal patronage, sectarian fragmentation and the absence of central leadership.[71] Since the time of Mahavira, Jainism faced rivalry with Buddhism and the various Hindu sects.[3] The Jains suffered isolated violent persecutions by these groups, but the main factor responsible for the decline of their religion was the success of Hindu reformist movements.[72] Around the 7th century,Shaivism saw considerable growth at the expense of Jainism due to the efforts of the Shaivite poets like Sambandar and Appar. Around the 8th century CE, the Hindu philosophers Kumārila Bhaṭṭa and Adi Shankara tried to restore the orthodox Vedic religion.
The royal patronage has been a key factor in the growth as well as decline of Jainism.[71] The Pallava king Mahendravarman I (600–630 CE) converted from Jainism to Shaivism under the influence of Appar.[73] His work Mattavilasa Prahasana ridicules certain Shaiva sects and the Buddhists and also expresses contempt towards Jain ascetics.[74] Sambandar converted the contemporary Pandya king back to Shaivism. During the 11th century Brahmana Basava, a minister to the Jain king Bijjala, succeeded in converting numerous Jains to the Lingayat Shaivite sect. The Lingayats destroyed various temples belonging to Jains and adapted them to their use.[75] TheHoysala king Vishnuvardhana (c. 1108–1152 CE) became a follower of the Vaishnava sect under the influence of Ramanuja, after which Vaishnavism grew rapidly in the present-day Karnataka.[76] As the Hindu sects grew, the Jains compromised by following Hindu rituals and customs and invoking Hindu deities in Jain literature.[75]
There are several legends about the mass massacre of Jains in the ancient times. The Buddhist king Ashoka (304-232 BCE) is said to have ordered killings of 18,000 Jains or Ajivikas after someone drew a picture of Buddha bowing at the feet of Mahavira.[77][78] The Saivite king Koon Pandiyan, who briefly converted to Jainism, is said to have ordered a massacre of 8,000 Jains after his re-conversion to Saivism. However, these legends are not found in the Jain texts, and appear to be fabricated propaganda by Buddhists and Saivites.[79][80] Such stories of destruction of one sect by another sect were common at the time, and were used as a way to prove the superiority of one sect over the other. There are stories about a Jain king of Kanchi persecuting the Buddhists in a similar way.[81] Another such legend about Vishnuvardhana ordering the Jains to be crushed in an oil mill doesn't appear to be historically true.[82]
The decline of Jainism continued after the Islamic conquest of India. The Muslims conquerors of India, such as Mahmud Ghazni (1001), Mohammad Ghori (1175) and Ala-ud-din Muhammed Shah Khilji (1298) further oppressed the Jain community.[83] They vandalized idols and destroyed temples or converted them into mosques. They also burned the Jain books and killed Jains. Some conversions were peaceful, however; Pir Mahabir Khamdayat (c. 13th century CE) is well known for his peaceful propagation of Islam.[83][84] The Jains also enjoyed amicable relations with the rulers of the tributary Hindu kingdoms during this period; however, their number and influence had diminished significantly due to their rivalry with the Saivite and the Vaisnavite sects.[75]

Present times[edit]

With 4.2 million followers,[6] Jainism is the smallest among the major world religions. Jains live throughout India, with the largest populations concentrated in the states ofMaharashtra, Madhya Pradesh, Rajasthan and Gujarat. Karnataka and Tamil Nadu also have relatively large Jain populations.[85] Outside India, large Jain communities can be found in the United States, the United Kingdom, Canada, and Kenya. Jainism is a fairly strong faith in the United States, with several dozen Jain temples having been built there, primarily by the Gujarati community. American Jainism accommodates all the sects. Small Jain communities also exist in Nepal, Sri Lanka, South Africa, Japan, Singapore, Malaysia, Australia, Fiji, and Suriname. In Belgium, the very successful Indian diamond community in Antwerp, almost all of whom are Jain, opened the largest Jain temple outside India in 2010, to strengthen Jain values in and across Western Europe.[86]

Schools and branches[edit]

Main article: Jain schools and branches
The Jain community is divided into two major sects, Digambara and Śvētāmbara. Digambara monks do not wear clothes because they believe these, like other possessions, increase dependency and desire for material things—and desire for anything ultimately leads to sorrow. This practice restricts full monastic life (and therefore mokṣa) to males, as Digambaras do not permit women to be nude; female renunciates wear white and are referred to as Aryikas. Śvētāmbara monastics, on the other hand, wear white seamless clothes for practical reasons, and believe there is nothing in the scriptures that condemns the wearing of clothes. Women are accorded full status as renunciates and are often called sadhvi, the feminine of sadhu, a term often used for male monastics. Śvētāmbara believe women may attain liberation and that the tirthankara Māllīnātha was female.[87]
The earliest record of Digambara beliefs is contained in the Prakrit Suttapahuda of the Digambara mendicant Kundakunda (c. 2nd century CE).[88] Digambaras believe that Mahāvīra remained unmarried, whereas Śvētāmbara believe Mahāvīra married a woman who bore him a daughter. The two sects also differ on the origin of Mata Trishala, Mahāvīra's mother.[89]
Excavations at Mathura revealed Jain statues from the time of the Kushan Empire (c. 1st century CE). Tirthankara, represented without clothes, and monks with cloth wrapped around the left arm are identified as the Ardhaphalaka ("half-clothed") mentioned in texts. The Yapaniyas, believed to have originated from the Ardhaphalaka, followed Digambara nudity along with several Śvētāmbara beliefs.[90]
Śvētāmbara sub-sects include Sthanakavasi, Terapanthi, and Murtipujaka. The Sthanakvasi and Terapanthi are aniconic. Śvētāmbara follow the twelve Jain Agamas. Digambara sub-sects include Bisapanthi, Kanjipanthi, Taranapanthi and Terapanthi.[91] In 1974 a committee with representatives from every sect compiled a new text called the Saman Suttam.[92]
Timeline of various denominations in Jainism

Art and architecture[edit]

Main article: Jain art
Bahubali monolith ofShravanabelagola
Jainism has contributed significantly to Indian art and architecture. Jains mainly depict tirthankara or other important people in a seated or standing meditative posture. Yakshas and yakshinis, attendant spirits who guard the tirthankara, are usually shown with them.[93] Figures on various seals from the Indus Valley Civilisation bear similarity to Jain images, nude and in a meditative posture.[93]The earliest known Jain image is in the Patna museum. It is approximately dated to the 3rd century BCE.[93] Bronze images of Pārśva, can be seen in the Prince of Wales Museum, Mumbai, and in the Patna museum; these are dated to the 2nd century BCE. A sandalwood sculpture of Mahāvīra was carved during his lifetime, according to tradition. Later the practice of making images of wood was abandoned, other materials being substituted.[94]
Remnants of ancient Jain temples and cave temples can be found all around India. Notable among these are the Jain caves atUdaigiri Hills near Bhelsa(Vidisha) in Madhya Pradesh and Ellora in Maharashtra, and the Jain temples at Dilwara near Mount Abu, Rajasthan. The Jain tower in Chittor, Rajasthan is a good example of Jain architecture.[95] Decorated manuscripts are preserved in Jain libraries, containing diagrams from Jain cosmology.[96] Most of the paintings and illustrations depict historical events, known asPanch Kalyanaka, from the life of the tirthankara. Rishabha, the first tirthankara, is usually depicted in either the lotus position orkayotsarga, the standing position. He is distinguished from other tirthankara by the long locks of hair falling to his shoulders. Bull images also appear in his sculptures.[97] In paintings, incidents of his life, like his marriage and Indra's marking his forehead, are depicted. Other paintings show him presenting a pottery bowl to his followers; he is also seen painting a house, weaving, and being visited by his mother Marudevi.[98] Each of the twenty-four tirthankara is associated with distinctive emblems, which are listed in such texts as Tiloyapannati, Kahavaali and Pravacanasaarodhara.[99]
There are 26 caves, 200 stone beds, 60 inscriptions and over 100 sculptures in and around Madurai. It was in Madurai that Acharya Bhutapali wrote the Shatkhandagama. This is also the site where Jain ascetics of yesteryear wrote great epics and books on grammar in Tamil.[100]
Paintings at theSittanavasal Cave,7th century, Pudukottai, Tamil Nadu, India
The Sittanavasal cave temple is regarded as one of the finest examples of Jain art. It is the oldest and most famous Jain center in the region. It possesses both an early Jain cave shelter, and a medieval rock-cut temple with excellent fresco paintings of par excellence comparable to Ajantha paintings; the steep hill contains an isolated but spacious cavern. Locally, this cavern is known as Eladipattam, a name that is derived from the seven holes cut into the rock that serve as steps leading to the shelter. Within the cave there are seventeen stone beds aligned into rows, and each of these has a raised portion that could have served as a pillow-loft. The largest stone bed has a distinct Tamil- Bramhi inscription assignable to the 2nd centuryB.C., and some inscriptions belonging to 8th centuryB.C. are also found on the nearby beds. The Sittannavasal cavern continued to be the "Holy Sramana Abode" until the seventh and eighth centuries. Inscriptions over the remaining stone beds name mendicants such as Tol kunrattu Kadavulan, Tirunilan, Tiruppuranan, Tittaicharanan, Sri Purrnacandran, Thiruchatthan, Ilangowthaman, sri Ulagathithan and Nityakaran Pattakali as monks.[101]
The 8th century Kazhugumalai temple marks the revival of Jainism in South India.[102]
A monolithic, 18 m statue of Bahubali referred to as "Gommateshvara", built by the Ganga minister and commander Chavundaraya, is situated on a hilltop in Shravanabelagola in the Hassan district of Karnataka state. This statue was voted by Indians the first of the Times of India's list of seven wonders of India.[103]
A large number of ayagapata, votive tablets for offerings and the worship of tirthankara, were found at Mathura.[104]

Customs and practices[edit]

Jains praying at the feet of a statue of Lord Bahubali.
Sadhvis meditating

Worship[edit]

The Ṇamōkāra mantra is the fundamental prayer of Jainism. In this prayer there is no mention of names, including that of the tirthankara. Jains do not ask for favours or material benefits from the tirthankara or from monks. This mantra simply serves as a gesture of deep respect towards beings they believe are more spiritually advanced and to remind followers of Jainism of their ultimate goal, moksha.[52]
In Jainism, the purpose of worship or prayer is to break the barriers of worldly attachments and desires, so as to assist in the liberation of the soul. Jains follow six obligatory duties known as avashyakas: samyika (practising serenity), chaturvimshati (praising the tirthankara), vandan (respecting teachers and monks), pratikramana (introspection), kayotsarga (stillness), and pratyakhyana (renunciation).[105] Related to the five auspicious life events of tirthankara called the Panch Kalyanaka are such rituals as the panch kalyanaka pratishtha, panch kalyanaka puja, and snatra puja.[106][107]

Festivals[edit]

Paryushana is one of the most important festivals for Jains. Śvētāmbara Jains normally refer to it as Paryushana, with the literal meaning of "abiding" or "coming together", while Digambara Jains call it Das Lakshana. It is a time when the laity take on vows of study and fasting with a spiritual intensity similar to temporary monasticism. Paryushana lasts eight days for Śvētāmbara Jains and ten days for Digambara Jains.[108]
Mahāvīra Jayanti, the birthday of Mahāvīra, the last tirthankara, is celebrated on the thirteenth day of the fortnight of the waxing moon in the month of Chaitra, which date falls in late March or early April of the Gregorian calendar.[109]
Diwali is a festival that takes place during the month of Kartik in the Indian lunisolar calendar, around the new-moon day (amavasya). This usually falls in October or November. Mahāvīra attained his nirvana at the dawn of the amavasya (new moon).[110] According to the Kalpa Sūtra by Acharya Bhadrabahu, 3rd century BCE, numerous deva were present there, illuminating the darkness.[111] On 21 October 1974 the 2500th Nirvana Mahotsava was celebrated by Jains throughout India.[112]

Fasting[edit]

Most Jains fast at special times, particularly during festivals. A Jain, however, may fast whenever it seems appropriate. A unique ritual in this religion involves a holy fast to death, called sallekhana. Through this one achieves a death with dignity and dispassion as well as a great reduction of negative karma.[113] When a person is aware of approaching death, and feels that all his or her duties have been fulfilled, he or she may decide to gradually cease eating and drinking. This form of dying is also called santhara. It can take as long as twelve years of gradual reduction in food intake. Considered extremely spiritual and creditable, with awareness of the transitory nature of human experience, santhara has recently been the centre of a controversy in which a lawyer petitioned the High Court of Rajasthan to declare it illegal. Jains see santhara as spiritual detachment requiring a great deal of spiritual accomplishment and maturity, a declaration that a person has finished with this world and chooses to leave.[114]

Meditation[edit]

Main article: Jain meditation
Jains have developed a type of meditation called samayika, a term derived from the word samaya. The goal of Samayika is to achieve a feeling of perfect calmness and to understand the unchanging truth of the self. Such meditation is based on contemplation of the universe and the reincarnation of self.[115] Samayika is particularly important during the religious festival Paryushana. It is believed that meditation assists in managing and balancing one's passions. Great emphasis is placed on the internal control of thoughts, as they influence behaviour, actions and goals.[116]

Monasticism[edit]

In Jainism, monasticism is encouraged and respected. Rules for monasticism are rather strict. Jain ascetics have neither a permanent home nor possessions, wandering from place to place except during the months of Chaturmas. The life they lead is difficult because of the constraints placed on them: they do not use vehicles and always travel barefoot from one place to another, irrespective of the distance. They do not use such basic services as telephones or electricity. They do not prepare food and live only on what people offer them.[117]
There are no priests in Jainism. The monks of Jainism, whose presence is not significant to most Jain rituals, should not be confused with priests. However, sects of Jainism that practice idol-worship often employ a servant, known as a pujari, who need not be a Jain, to perform special daily rituals and other priestly duties.[118]

See also[edit]

Notes[edit]

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  82. Jump up^ Vincent Arthur Smith (1920), The Oxford History of India: From the Earliest Times to the End of 1911, Clarendon Press, p. 203, retrieved 16 August 2013
  83. ^ Jump up to:a b Glasenapp 1999, pp. 74–75
  84. Jump up^ Emperor Akbar (1542–1605) gave up eating meat after being inspired by Jains, and several Mughal emperors were polite and kind to them.
  85. Jump up^ Office of registrar general and census commissioner (2001). "2001 Census of India". Ministry of Home Affairs, Government of India.
  86. Jump up^ Wiley 2009, p. 19
  87. Jump up^ Vallely 2002, p. 15
  88. Jump up^ Jaini 1991, p. 3
  89. Jump up^ Shah 1998a, p. 73–74.
  90. Jump up^ Jaini 2000, p. 167
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  92. Jump up^ Variyar, Mugdha (May 2013). "Scholars translate Jain verses in new books".Hindustan Times.
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  94. Jump up^ Shah 1998b, p. 198
  95. Jump up^ Owen, Lisa (2012), Carving Devotion in the Jain Caves at Ellora, BRILL, pp. 1–2,ISBN 978-90-04-20629-8
  96. Jump up^ Shah 1998b, p. 183
  97. Jump up^ Shah 1998b, p. 113
  98. Jump up^ Jain & Fischer 1978, p. 16
  99. Jump up^ Shah 1998b, p. 187
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  104. Jump up^ Jain & Fischer 1978, pp. 9–10
  105. Jump up^ Jaini 1998, p. 190
  106. Jump up^ Jaini 1998, pp. 196, 343, 347
  107. Jump up^ Jaini 1998, pp. 196–199
  108. Jump up^ Cort 1995, p. 160
  109. Jump up^ Shah 1998a, p. 211
  110. Jump up^ Jain, Hiralal; Upadhye, Adinath Neminath (2000), Mahavira his Times and his Philosophy of Life\, Bharatiya Jnanpith, p. 18, retrieved 28 June 2013
  111. Jump up^ Jacobi 1884, p. 266
  112. Jump up^ Upadhye 1982, pp. 231–232
  113. Jump up^ Williams 1991, pp. 166–167
  114. Jump up^ Jaini 1998, p. 227
  115. Jump up^ Jaini 1998, pp. 180–182
  116. Jump up^ Shah 1998a, pp. 128–131
  117. Jump up^ Dundas 2002, pp. 152, 163–164
  118. Jump up^ Dundas 2002, p. 204.

References[edit]

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Notes[edit]

  1. Jump up^ Fisher 1997, p. 115
  2. Jump up^ Charpentier, Jarl (1922). "The History of the Jains". The Cambridge History of India 1. Cambridge. p. 153.
  3. Jump up^ Ghatage, A.M. (1951). "Jainism". In Majumdar, R.C. and A.D. Pusalker. The Age of Imperial Unity. Bombay. pp. 411–412.
  4. Jump up^ Deo 1956, pp. 59–60
  5. Jump up^ Ghatage p. 411, Deo p. 60.
  6. Jump up^ Glasenapp 1999, pp. 24–28
  7. Jump up^ Danielou, A (1971) L'Histoire de l'Inde Translated from French by Kenneth Hurry. pp.376 ISBN 0-89281-923-5
  8. Jump up^ Ghatage p. 411.
  9. Jump up^ Walther Schubring: Jinismus, in: Die Religionen Indiens, vol. 3, Stuttgart 1964, p. 220.
  10. Jump up^ "Parshvanatha". Encyclopædia Britannica. Retrieved 28 June 2013.
  11. Jump up^ Glasenapp 1999, pp. 24–28
  12. Jump up^ Bowker, John. World Religions. New York: DK Publishing, Inc. 1997.

References[edit]

  • Deo, Shantaram Bhalchandra (1956), History of Jaina monachism from inscriptions and literature, Poona [Pune, India]: Deccan College Post-graduate and Research Institute, pp. 59–60
  • Fisher, Mary Pat (1997), Living Religions: An Encyclopedia of the World's Faiths, London: I.B.Tauris, ISBN 1-86064-148-2
  • Glasenapp, Helmuth Von (1999), Jainism, Motilal Banarsidass, ISBN 978-81-208-1376-2
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