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The Rise of the Jain Tradition. Jeffrey L. Richey, Ph.D. REL 231 Religions of India and Tibet Berea College Fall 2005. THE “AXIAL AGE” IN INDIA. 6 th -5 th centuries BCE = “Axial Age” (Karl Jaspers) – period of intellectual and spiritual transformation throughout ancient world:
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The Rise of the Jain Tradition Jeffrey L. Richey, Ph.D. REL 231 Religions of India and Tibet Berea College Fall 2005
THE “AXIAL AGE” IN INDIA • 6th-5th centuries BCE = “Axial Age” (Karl Jaspers) – period of intellectual and spiritual transformation throughout ancient world: • China – Kongzi (Confucius) • Iran – Zarathustra (Zoroaster) • Palestine – Amos, Hosea, et al • Greece – pre-Socratic thinkers • In India, growing power of kşatriya class facilitated emergence of several movements, both within and without the Vedic tradition, including: • The Upanishadic schools • Buddhism • Jainism • Common features of “Axial Age” Indian thought: • Asceticism • Karma and samsara • Mokşa
THE ORIGINS OF JAINISM • Vardhamana (“He who augments”): • Born c. 599 BCE in Patna, city on the Ganges River in northeastern India, to kşatriya family • Possibly elder contemporary of the Buddha Şakyamuni • Became renunciant at age 30 • After 13 years of severe asceticism, achieved kevala-jñana (“unique knowledge,” omniscience) • Hailed as Jina (“victor”) and Mahāvīra (“Great Hero”) • Attracted disciples, whom he accepted from both genders and all classes • Starved himself to death at 72 in order to obtain mokşa
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): • Completely individual • Eternal • Encumbered by karma, thus preventing its ascent to realms of bliss after death (mokşa) • Path to mokşa: • Ahimsā (nonviolence) – to purify one’s karma for better rebirth • Tapas (“heat,” asceticism) – to eliminate karmic encumbrances
THE DEVELOPMENT OF THE JAINA TRADITION • Mahāvīra regarded by followers as 24th and final Jina of current world-cycle (yuga), preceded by Parshavanatha (872-772 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 (322-298 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)
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 3rd century BCE, some Jaina monastics leave Patna area to settle in southwestern India, isolating themselves from doctrinal change in the northeast • New doctrines: • Clothing permissible • Women capable of mokşa • In response, southwestern community developed separate canon and became known as Digambaras (“sky-clad”), due to retention of nudity
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)
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: • To avoid violence • To avoid lying • To avoid theft • To avoid illicit sex • To avoid material attachments • Monastics follow stricter code, involving meditation, fasting, voluntary poverty, etc.
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: • Veneration of images, including those of explicitly Hindu deities • Construction of temples • Conceptualization of Brahman as totality of liberated jivas • Prayer to Tirthankaras • Theism and devotionalism rationalized as participation in the karmic merit (punya) of the Tirthankaras