Jainism: A Classic World Religion of India. An Evaluation with Hinduism and Buddhism
By Pankaj Jain
Summary
"This comparative study analyzes Jainism alongside Hinduism and Buddhism, tracing their foundations, theological positions, philosophical frameworks, social impact, and historical trajectories. 1. Foundations and Historical Scope i) Jainism, rooted in Śramaṇa tradition, predates Buddhism and contrasts with Vedic Hinduism. ii) The 24 Tīrthaṅkaras, beginning with Ṛṣabha and culminating in Mahāvīra (599 BCE), are central figures. iii) Jainism rejects a creator God; instead, it offers a non-theistic cosmology grounded in natural laws and karmic principles. 2. Global Spread i) Contrary to the assumption of Jainism being regionally confined, Jain traditions spread widely: ii) Ancient travels to Bactria, Greece, Sumatra, Babylon, Sri Lanka, and even interactions with Roman and Arabian courts. iii) Influence extended to Jewish Essene sects, Therapeutae of Egypt, and Śramaṇic influence in West Asia. 3. Sectarian Schism i) Jainism split into Digambara and Śvetāmbara sects post-Mahāvīra: ii) Digambaras emphasize nudity, non-verbal omniscience, and male-only mokṣa. iii) Śvetāmbaras accept white-robed mendicants, human-language sermons, and female spiritual liberation (e.g., Tīrthaṅkara Malli as a woman). iv) Differences span ritual practice, attitudes towards women, food collection rules, and idol worship. 4. Philosophy: Anekāntavāda and Syādvāda i) Jain philosophy champions Anekāntavāda (plurality of truths) and Syādvāda (conditional assertion), offering a sevenfold theory of predication (Saptabhaṅgī). ii) This system balances between Vedic absolutism and Buddhist nihilism, aiming for epistemic humility and non-absolutism. iii) Jain critique labels Advaita Vedānta and Sāṃkhya as eternalist, and Buddhist Abhidharma as annihilationist, due to one-sided metaphysical claims. 5. Comparative Theology and Practice i) Jainism holds a middle ground: ii) Between Hindu ātman–Brahman metaphysics and Buddhist śūnyatā–anātman negation. iii) Between rigid Hindu varnāśrama-based renunciation and immediate Buddhist detachment. iv) Its Agamas address both ascetics and laity, unlike Hindu and Buddhist scriptures which focus more on elites or monks, respectively. 6. Ritual and Soteriology i) Jain ritualism, especially among Śvetāmbaras, is non-transactional—food offerings are symbolic and not “prasād”. ii) Tīrthaṅkaras are idealized archetypes, not interactive deities, contrasting with Vaiṣṇava bhakti devotionalism. 7. Social Impact: Caste and Non-Violence i) Jainism upholds non-violence (ahiṃsā) across all varṇas, unlike Hindu svadharma-justified violence (e.g., Arjuna in Mahābhārata). ii) Despite critiques of caste, Jainism itself was not immune: monks were typically upper-caste, and śūdras often excluded from monastic life. 8. Religious Tolerance and Intolerance i) Tolerant aspects: a) Preservation and commentary on non-Jain texts (e.g., Haribhadra, Hemacandra). b) Respect for multiple spiritual traditions in the spirit of Anekāntavāda. ii) Intolerant elements: a) Sectarian ridicule of Hindu deities (Śiva, Viṣṇu), and criticism of Buddhist practices. b) Emphasis on Jain scriptures as the only valid path to liberation (e.g., Todarmal, Jinadāsa). c) Polemics against violence in Hindu epics and Buddhist laxity in monastic conduct.\
Conclusion
Jainism stands as a distinct and ancient Indian religious tradition that balances between the extremes of Hindu absolutism and Buddhist nihilism through its doctrines of Anekāntavāda (non-absolutism) and Syādvāda (conditional logic). It emphasizes non-violence, pluralism, and self-restraint while maintaining a rigorous ethical and philosophical system. Although historically significant and globally influential, Jainism has become a minority tradition. Nevertheless, its values—especially ahiṃsā and intellectual humility—continue to offer profound contributions to interreligious understanding and contemporary ethical discourse .