A Homage to a Savant Departed & Jaina Dharma and Ahimsa
By Suniti Kumar Chatterji
Summary
National Professor Suniti Kumar Chatterji, a renowned linguist and cultural historian, passed away on Sunday, May 29, 1977, prompting the editors of *Jain Journal* to honour his memory by reprinting one of his essays on Jainism. The tribute recalls his generosity and encouragement toward young scholars of Jainology and recounts his praise of *Atimukta*, an early collection of Jaina legends in Bengali. Chatterji’s broad erudition spanned linguistics, literature, art and philosophy, and he frequently corresponded with the journal on matters ranging from Russian linguistics to Rajasthani dialects. In the reprinted essay “Jaina Dharma and Ahimsa”, Chatterji traces the history and philosophy of Jainism. He notes that Jaina tradition regards its origins as coeval with or even older than the Vedic religion and that Jaina concepts like non‑violence (ahimsa) share ideological roots with pre‑Aryan cultural currents. Chatterji surveys scholarly debates over the chronology of the Mahabharata and the compilation of the Vedas and observes that, according to Jaina tradition, Mahavira was a contemporary of the Buddha while the earlier Tirthankara Parsvanatha lived about two centuries earlier. He argues that the Jaina approach to the world is distinguished by its commitment to truth, non‑violence and spiritual pluralism. Jaina cosmology situates the religion within the broader fusion of Indian cultures during the late Vedic period and emphasises that all life is part of a macrocosmic whole. In tracing the development of Indian thought, Chatterji compares Jainism with Brahmanical and Buddhist philosophies, emphasising that Jainism offered a distinct path that rejected animal sacrifice and championed compassion for all beings. He concludes that the Jaina ideal of ahimsa is not merely a historical curiosity but a universal ethic essential for peace and happiness. Even if perfect non‑violence seems unattainable, the doctrine serves as an aspirational beacon that can inspire individuals and societies to cultivate kindness and restraint. Chatterji admonishes readers to hold up the “beacon light of gentleness and kindness” in a world increasingly dominated by cruelty and destruction, making the case that Jaina philosophy offers timeless guidance for modern ethical dilemmas.
Conclusion
Chatterji’s memorial and essay remind readers that Jainism is not a peripheral sect but a rich philosophical tradition whose emphasis on non‑violence and spiritual pluralism remains relevant. By linking Jaina history to the broader currents of Indian culture and by stressing the moral urgency of ahimsa, he shows how ancient insights can address contemporary crises. The article suggests that practising compassion and reverence for life could counterbalance modern violence and exploitation. Even if absolute non‑violence is elusive, striving toward it enriches human character and fosters harmony.