1 The Rise of the Jain Tradition Jeffrey L. Richey, Ph.D. REL 231 Religions of India and Tibet Berea College Fall 2005

2 THE “AXIAL AGE” IN INDIA 6 th -5 th centuries BCE = “Axial Age” (Karl Jaspers) – period of intellectual and spiritual transformation throughout ancient world: 1. China – Kongzi (Confucius) 2. Iran – Zarathustra (Zoroaster) 3. Palestine – Amos, Hosea, et al 4. Greece – pre-Socratic thinkers In India, growing power of kşatriya class facilitated emergence of several movements, both within and without the Vedic tradition, including: 1. The Upanishadic schools 2. Buddhism 3. Jainism Common features of “Axial Age” Indian thought: 1. Asceticism 2. Karma and samsara 3. Mokşa

3 THE ORIGINS OF JAINISM Vardhamana (“He who augments”): 1. Born c. 599 BCE in Patna, city on the Ganges River in northeastern India, to kşatriya family 2. Possibly elder contemporary of the Buddha Şakyamuni 3. Became renunciant at age After 13 years of severe asceticism, achieved kevala-jñana (“unique knowledge,” omniscience) 5. Hailed as Jina (“victor”) and Mahāvīra (“Great Hero”) 6. Attracted disciples, whom he accepted from both genders and all classes 7. Starved himself to death at 72 in order to obtain mokşa

4 THE TEACHINGS OF THE MAHĀVĪRA All matter (animal, vegetable, mineral) is alive (hylozoism) The cosmos proceeds in a series of ascending and declining phases, without creation or intervention by deities The self (jīva): 1. Completely individual 2. Eternal 3. Encumbered by karma, thus preventing its ascent to realms of bliss after death (mokşa) Path to mokşa: 1. Ahimsā (nonviolence) – to purify one’s karma for better rebirth 2. Tapas (“heat,” asceticism) – to eliminate karmic encumbrances

5 THE DEVELOPMENT OF THE JAINA TRADITION Mahāvīra regarded by followers as 24 th and final Jina of current world- cycle (yuga), preceded by Parshavanatha ( BCE ) and others extending far back into antiquity – all Tirthankaras (“ford- finders”) During first few centuries after Mahāvīra’s mokşa, Jainas (followers of the Jina) were primarily monastic (male and female) Emerging tradition supported by Chandragupta ( BCE), first emperor of Mauryan Empire (successor to post-Alexandrian Greek rule of northwestern India) Debates about canonical texts and separation due to geographical diffusion led to schism (c. 200s BCE)

6 THE DIGAMBARAS Mahāvīra’s original precepts for male disciples included nudity as a form of ascetic practice (demonstration of non-attachment to possessions, shame, social status, physical welfare) During 3 rd century BCE, some Jaina monastics leave Patna area to settle in southwestern India, isolating themselves from doctrinal change in the northeast New doctrines: 1. Clothing permissible 2. Women capable of mokşa In response, southwestern community developed separate canon and became known as Digambaras (“sky- clad”), due to retention of nudity

7 THE SHVETAMBARAS Remaining northeastern monastics upheld doctrinal changes regarding clothing and became known as Shvetambaras (“white-clad”) Developed separate canon from Digambaras Wear distinctive white garb, including masks and brooms (to avoid destroying miniscule beings) Remained open to doctrinal change, including introduction of image veneration – later a controversial issue (c. 1700s CE)

8 JAINA ETHICS Primary ethical obligation for all Jainas (lay or monastic): ahimsā Commitment to nonviolence in one’s work, as well as social roots of Jaina movement, account for predominance of Jainas in mercantile profession Laypersons take 5 vows: 1. To avoid violence 2. To avoid lying 3. To avoid theft 4. To avoid illicit sex 5. To avoid material attachments Monastics follow stricter code, involving meditation, fasting, voluntary poverty, etc.

9 JAINA RITUAL LIFE In theory, mokşa attainable only through conscientious individual effort, without need for deities, priests, or sacrifices In practice, many aspects of Hindu tradition are assimilated to Jaina spirituality: 1. Veneration of images, including those of explicitly Hindu deities 2. Construction of temples 3. Conceptualization of Brahman as totality of liberated jivas 4. Prayer to Tirthankaras Theism and devotionalism rationalized as participation in the karmic merit (punya) of the Tirthankaras

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