Though the
influences of Jain traditions and its philosophy have had great influence on
Indian thoughts and the development of Indian philosophy, it is still less understood
to the non-Jains; especially the people in South India (other than Karnataka) have less 'understandings' about Jainism and its traditions. In fact, most of them have many misconceptions about Jainism and its traditions. It is quite interesting to note that 'Kannagi', a legendary woman who appear the central figure of one of the greatest Tamil epics, Silapathikaram was a 'mythical-Jaina' woman. The author of Silapathikaram (One of the great Tamil epic), Chithalai Chathanar was a Jain. Out of the five greatest Tamil epics, three epics (Silappatikaram, Civaka Chinthamani, Valayapathi) are the works of Jain authors. The influence and impacts of Jain ethos and its traditions are very high in the above-mentioned three epic Tamil literature's and in the roots of Tamil culture. But still, an average Tamilian lack basic understanding about the monumental contributions of Jainism in the creation of Tamil history and its culture.
Before going to
buy this book, I had an idea to read Jainism in my native language (Tamil). For
that, I tried to buy a book in Tamil which gives a good introduction about the
history of Jainism and its philosophy. But I could not find any considerable
book in Tamil that gives good introduction about the history and philosophy of
Jainism to the readers even after spending two days of 'online search'. Very few books are available in Tamil to know about
Jainism and its philosophical thoughts. Recently I happened to
download one book that describes the Jain traditions and its philosophical
thoughts in Tamil. It is freely available in internet (Samana ara panpaadu, in Tamil). After giving a rough look on the book, I found that this book is not meant for the readers
who intend to know about the history of Jainism and its philosophical thoughts to construct the traditions of India as it
gives more emphasis to the 'rituals' and mythological history of Jainism; but
still some parts of this book give a general picture about 'thirthankaras' and
their role in building the religion. Very few Tamil websites in Tamil give some depth information about Jainism. Even the main focus of those websites mostly centered around the
Jain temples in Tamil Nadu and its rituals and mythological constructs; but not about its philosophical constructs and its intellectual contribution to Indian thoughts. This is the situation in Tamil. I am not aware
of the availability of books on Jainism in other south Indian languages. After that, I happened to read a book review of this book in online and I felt satisfy to read this book to know about the history of Jainism and its traditions.
The author of
this book, Prof. Jeffery D long starts with clear ideas about the objectives of
this book and the audience of this book. He begins with a concise note that
this book is for whom and this book is not meant for whom. I got attracted
after reading his crisp and lucid introduction about Jainism and its history. While reading the book, I feel surprised to
know about the intentions of the author to make understand the complex Jain
philosophy to the general readers by avoiding the high usage of 'technical' words.
The author is honest about the scope and limitations of this book and he has mentioned in the preface itself; he mentions about the intended audience of this book and he clearly mentions
that this book is not meant for experts who already have good knowledge in Jainism
and Indic religions. Also he points that his written style to explain Jain
philosophy and its history lies in ‘middle path’. In fact, he covers the whole
history of Jainism and the sects of Jains in the first chapter itself (What is
Jainism). It is really an arduous task to explain the rich history of Jainism
and its sections (Swetambaras and Digambaras) in just 28 pages; but he did it !
But in the second chapter, he directly jumps to Mahavira and the origins of Jainism.
Here I feel that the author failed to give adequate picture about the other 23
tirthankaras. At least, he could have mentioned the names of all 24 tirthankaras
and their supposed brief history. That would be useful and interesting to the
readers who wish to know the mythological history of tirthankaras.
Here I would like
to share one-thing from my personal experience. Few months back, I happened to
visit national museum in Kolkata. It was a fantastic experience. The museum preserves
many historical sculptures of Buddha, Jain thirthanakaras and Hindu deities
which has rich-heritage and history. Many of the sculptures have more than 1000 –
1500 years history! At one place of the museum, all the statues of 24 Jain thirthankaras
were lined and nearby the authorities of the museum installed one board that
depicts the names of all the 24 thirthankaras. I gave a rough look on the
board. A small thing in the names of the 21st and 22nd
thirthankaras made me to feel curious; because both the names of 21st and 22nd
thirthankaras are “Neminatha thirthankaras”. If my memory is right, both names that they pointed are “Neminatha”. It made me to
feel a bit surprise and I thought myself “How come both the names of 21st
and 22nd thirthankaras were same or else it is just a printing mistake?” After that incident, I forgot this as I had heavy travels in those days. Then, after some weeks, I
started reading this book. While reading the history of Mahavira, I expected
that this author would have named all the 24 thirthankaras and their brief history. But
the author failed to point all the thirthankaras. He might have felt
unnecessary to point all the 24 thirthankaras as it will create complications
to get understand the history of Jainism in the minds of general readers. Also
the history of 22 thirthankaras other than Mahavira and 'Parshvantha
thirthankara' are not clear and we don’t have enough considerable evidences in
Jain literature. Then, I read the history of other 22 thirthankaras in brief through other resources. Their
histories have many inter-relations with the Hindu mythological literature and
most of the available literatures came from mythological ideas. This might be
the reason for not stating the history of the other 22 thirthankaras in detail; but here we must appreciate the author’s effort to give the detail history of Mahavira
along with the history of his contemporary religious figure, Buddha.
The author
gives a detail picture of Sramana traditons and how the history of Jainism and its
philosophical thoughts grew along with Buddhism and Hinduism (especially Vedic
tradition) through continuous engagement, philosophical debates, discourses and, sometimes rivalry. Hence it would be truly incomplete if anyone try to explain
the history of Jainism and its tradition in avoiding its inter-connections with
Buddhism and Hinduism. Hence the author makes an elaborate discussion about the
roots of Sramana traditions and Brahminical vedic tradition and then he explain
about the basic differences between these two traditions and how these two
traditions made impacts and engagements between them; at one stage, he argues
that the basic principles of Sramanic tradition lies on non-violence and
compassion to all living beings. And he goes to explain that Sramanic tradition
made great impacts on the later Hindu tradition. It might be true; but in the
second step, he makes a statement that the large number of Hindus are
vegetarian and Sramanic tradition is the root cause of their compassion towards
all living beings.
Some critiques
Here I would like to point my different opinions with the arguments of the author. i) He says that the large number of Hindus are 'vegetarian'. This is not true. On the contrary, in fact, only less percentage of Hindus are strict-vegetarians; especially, substantial population of Brahmins in North and South India are strict vegetarians. Other than Brahmins, almost all the castes in South India eat non-veg (only less exemptions are there. Ex: Lingayats in Karnataka and some sections of Pillai in Tamil Nadu). But almost all the upper castes of Hindu traditions have good emotional-spiritual bondage with ‘cows’ and they avoid eating the beef of cow. The author tries to explain the roots of ‘sramana’ tradition and the reasons of the birth of ‘sramana’ tradition. Then, he tries to explain whether Jainism and Buddhism are the branches Vedic Hindu tradition (protestant reformation) or the reaction of indigenous communities (mainly merchant class of North-eastern India) against the Brahmanical supremacy of Vedic tradition. But the close analysis of these tradition clearly show that both Sramana and Vedic traditions had good influence in separate parts of ancient north India and both them grew through constant philosophical debates, engagements, synthesis, negotiations, supports and sometimes rivalry. For example, many south Indian kings who belongs to early Hindu tradition patronize Jain traditions and Jain temples and the vice-versa also had happened in the last 1000 year history of ancient India. We have lots of examples in South Indian states such as Karnataka and Tamil Nadu to substantiate this fact.
Some critiques
Here I would like to point my different opinions with the arguments of the author. i) He says that the large number of Hindus are 'vegetarian'. This is not true. On the contrary, in fact, only less percentage of Hindus are strict-vegetarians; especially, substantial population of Brahmins in North and South India are strict vegetarians. Other than Brahmins, almost all the castes in South India eat non-veg (only less exemptions are there. Ex: Lingayats in Karnataka and some sections of Pillai in Tamil Nadu). But almost all the upper castes of Hindu traditions have good emotional-spiritual bondage with ‘cows’ and they avoid eating the beef of cow. The author tries to explain the roots of ‘sramana’ tradition and the reasons of the birth of ‘sramana’ tradition. Then, he tries to explain whether Jainism and Buddhism are the branches Vedic Hindu tradition (protestant reformation) or the reaction of indigenous communities (mainly merchant class of North-eastern India) against the Brahmanical supremacy of Vedic tradition. But the close analysis of these tradition clearly show that both Sramana and Vedic traditions had good influence in separate parts of ancient north India and both them grew through constant philosophical debates, engagements, synthesis, negotiations, supports and sometimes rivalry. For example, many south Indian kings who belongs to early Hindu tradition patronize Jain traditions and Jain temples and the vice-versa also had happened in the last 1000 year history of ancient India. We have lots of examples in South Indian states such as Karnataka and Tamil Nadu to substantiate this fact.
Some positive aspects of the book
The author clearly differentiates the sections of Jain
community from ancient to modern periods in the chapter on Jain History. He gives good efforts to make
clear understanding about ‘Swetambara’ and ‘Digambara’ Jain communities,
reasons of divisions between them and also he explains about the similarities
between these two communities through the ancient Jain texts and scriptures.
While explaining, he let the readers to know about the great Jain philosophers,
scholars and saints and their philosophical and intellectual contributions to
the Jain community and as well as to the whole world (For ex: Umasvati’s (100 –
200 C.E) Tattuvarthasutra; great Digambara philosopher Kundakunda’s (third
century!?) two truths doctrine, Siddhasena Divakara and some Swetambara Jain
philosophers Haribhadrasuri, Hemachandra and Yasovijaya. Here he also gives a
rough picture about the criticisms of Jain intellectuals on Indic religious
traditions.
I really admire the lucid 'presentations' of the divisions and the reasons for controversies between swetambara and digambara traditions that had happened at the period of seventeenth centuries. Kudos to author for his lucid and concise presentation to explain the complicated history of Jain traditions. But the author does not get satisfaction even after giving giving elaborate explanations. He takes one more step and tries to elucidate how Jain traditions and Jains transform themselves in the modern period and how they are making compromise with Hinduism, Hindu traditions and Hindu deities. Also the final part of this chapter goes onto explain the recent Jain movements and its founders.
I really admire the lucid 'presentations' of the divisions and the reasons for controversies between swetambara and digambara traditions that had happened at the period of seventeenth centuries. Kudos to author for his lucid and concise presentation to explain the complicated history of Jain traditions. But the author does not get satisfaction even after giving giving elaborate explanations. He takes one more step and tries to elucidate how Jain traditions and Jains transform themselves in the modern period and how they are making compromise with Hinduism, Hindu traditions and Hindu deities. Also the final part of this chapter goes onto explain the recent Jain movements and its founders.
In the next
chapter, the author deals the Jain path which has rich philosophical thoughts. There
are substantial religious practices and rituals of Jainism which appears similar
to the rituals of Hinduism and Buddhism which often confuses the non-Jains. Though
some rituals and practices of Jainism shares the same dias with Buddhism and
Hinduism, its philosophical paths are unique and it differs starkly from these
two religions.
Hence to discuss about Jainism and its philosophical paths, it
is inevitable to know how Hinduism and Buddhism views the same things (for ex:
Karma theory, atman etc) in their own paths. Hence the author starts the
discussion from the darsanas (the six systems of Indian philosophy). After
giving a general picture about the six systems of Indian philosophy, then he
goes onto to discuss about nastika systems (Jainism, Buddhism and Lokayata
systems) differ from the astika systems (Hindu philosophy). The pathway that is
taken by the author to explain the complicate systems of Jain path is highly
appreciated. Usually it is difficult to understand the systems, views and
practices of Jainism without having a basic understanding on six systems of
Indian philosophy.
Hence the author gives ample space to explain the six systems of Indian philosophy and how these systems view different matters such as ‘karma’, ‘god’, ‘papa karma’, and ‘punya karma’ in its own ways. By explaining this, how different schools of astika share the same belief in the matters such as ‘karma’, ‘samsara’, ‘nirvana’ or ‘moksa’. Here the author gives detail incisive explanations on how ‘nastika’ systems such as Jainism and Buddhism deny the authority of Vedas and how it clearly distinct than the other six darsanas (samkhya, yoga, nyaya, vaisesika, mimamsa and vedanta) since this six darsanas do not explicitly deny the authority of Veda. Here mimamsa explicitly accepts the authority of vedas and rituals and the author points the stark differences among these traditions and nastika traditions. In this chapter, Prof. Jeffery discusses about the basic differences between the western philosophy and Indian philosophy and how Indic religions play an inevitable role in building the systems of Indian philosophy.
Hence the author gives ample space to explain the six systems of Indian philosophy and how these systems view different matters such as ‘karma’, ‘god’, ‘papa karma’, and ‘punya karma’ in its own ways. By explaining this, how different schools of astika share the same belief in the matters such as ‘karma’, ‘samsara’, ‘nirvana’ or ‘moksa’. Here the author gives detail incisive explanations on how ‘nastika’ systems such as Jainism and Buddhism deny the authority of Vedas and how it clearly distinct than the other six darsanas (samkhya, yoga, nyaya, vaisesika, mimamsa and vedanta) since this six darsanas do not explicitly deny the authority of Veda. Here mimamsa explicitly accepts the authority of vedas and rituals and the author points the stark differences among these traditions and nastika traditions. In this chapter, Prof. Jeffery discusses about the basic differences between the western philosophy and Indian philosophy and how Indic religions play an inevitable role in building the systems of Indian philosophy.
The next part of this chapter discusses about the central
principles that build the Jain traditions. They are ‘ahimsa’, ‘non-violence’
and ‘compassion’. Here the author discusses the relation between karma theory
and ‘ahimsa’. The reason behind ‘ahimsa’ is central to Jainism is that violent
actions instigate the negative passions and obstruct our soul to attain 'moksha'.
This chapter ‘the
Jain doctrines of relativity: an intellectual history’ contains dense
philosophical thoughts. It requires the readers to have meticulous interest to understand
the dense philosophical thoughts and nuance differences between
vyavaharanaya/mundane perspective and niscayanaya/ultimate perspective. The three core
principles of Jainism are ahimsa, aparigraha and anakandavada (non-absoutism or
non – one – sided). It is interesting to know that how Gandhi was a typical ‘anekandavadi’ and how he inter-related
one of the major doctrines of Jainism such as ‘anekanavada’ with Hinduism and
how he used this doctrine in his social and political struggles. The author allocates
some space to explains about how philosophy of Jainism influences the great
modern thinker Gandhi and how he used the Jain doctrines such as ‘syadvada’ and
‘anekandavada’ as a political tool !
Finally the
author argues about the relevance of Jain principles and its philosophical tradition
in contemporary conflicts ridden society. Jainism always accepts the plurality
of the society and it welcomes the conflicts and debates. In the end of this
book, the author gave a detailed and comprehensive survey of the literature on
Jainism, Jain chronology and glossary which make easier to understand the
history and transformation of Jainism in history. Personally, I wish to read
the book ‘The Jains, by Paul Dundas’ in future. Let me see !! I strongly recommend this
book for its clear explanation of 2500 years rich Jain history and its traditions in just 350 pages without diluting its philosophical thoughts. It is
a must-read book for those who wish to know a good introduction about Jainism and its 2500 year rich history.
Throughout the 2500 year history, Jainism gave ample space to outsiders and as well as its believers to
criticize its philosophy, rituals and practices in a healthy manner. In fact, because
of these criticisms and its continuous engagements and its debates with other
Indic religions, Jainism had been transformed its traditions. Due to the continuous transformation of its traditions and its
philosophical thoughts, the emergence of many schools of
Jainism had been happened. In fact, it is not a surprise that Jainism transformed its traditions and enhanced its rich-heritage without any blood-shed history. Throughout history, Jainism engaged
with other traditions gave massive contributions to the development of social, political, philosophical, spiritual and intellectual traditions of the world society without any violence and wars. This is the foremost and unique achievement of this religion which no other religions in 2500 year human-kind history
have not achieved so far !
(About the author of this book)
Dr. Jeffery D. Long is Professor of Religion and Asian Studies at Elizabethtown College, in Pennsylvania, USA. Long has authored three books, A Vision for Hinduism: Beyond Hindu Nationalism, Jainism: An Introduction, and The Historical Dictionary of Hinduism and numerous other articles on Indian philosophy, Buddhism, Jainism, Hinduism, art and spirituality.
(P:S) I wrote this book review and posted in my blog in April, 2016. But, recently I sent my book review to the author of this book Prof. Jeffery D long to know his opinions about my 'book review' and I received his thoughtful reply after some days. Actually, in the above written book-review, I wrote about 'vegetarianism' by only considering the case of South India as my roots, knowledge and experiences mostly lie in South India. While writing this book review, I did not review any 'data' to know about 'vegetarianism' in India; I wrote on the basis of my self-experiences with the society. Recently, I happened to read some 'surveys' and 'articles' about the prevalence of 'vegetarianism' in India. Now I am re-considering my opinions of the prevalence of 'vegetarianism' in India that I have written in this book-review . Prof. Jeffery D Long is right in his view! The mails are attached herewith to show the thoughts and opinions of the author of this book Prof. Jeffery D long on my book-review. Thanks for his kind words and valuable comments on my book review. I am sharing this after getting permission from him. Hope it will help the readers to know more about this book 'Jainism'!
