Part - 5 - Antiquity & Relevency of Jainism

PART FIVE: ANTIQUITY & RELEVANCY OF JAINISM
It should be acknowledged that goodness and antiquity have no close relationship nor it is a rule that what is ancient is all to be acquired and what is new to be left. Because on being so acknowledged sins, evil wishes and vices etc., bad deeds be also held to be acquired on the basis of their antiquity because they are present in the world since beginning and they entangle our souls in worldly webs and keep them engaged in the calamities of life and death. Therefore, goodness if involved today even then it is to be acquired soon for the sake of welfare and not the evil vices though present since innumerable years. Hence, if the evolution of Jainism is supposed not to be ancient but it being of all times as good one by which the welfare of not only of the human beings in the world but of all the creatures is definite. So its utility is also doubtless. But even then the persons interested in history always have a question arising before them as to when and by whom the Jainism came into existence? Therefore, its answer should also be satisfactory and with proof. Besides this, people have delusion about the history of Jainism in the world. Some of them say that it is branch of Buddhism or it is evolved out of it. Some others say that it is evolved out of Hinduism and understand that Lord Mahavira is its founder and some others say that Lord Parsvanath is the founder. Therefore, it is necessary to decide these delusions with the view of finding the truth. Hence, the Archaeological things found in India and the proof by old literature and the investigations and discoveries made by learned persons of east and west without favor as well as opinions with arguments on this subject will not be out of place here.

Every wise person knows it properly that in this world since there is some disease there is also its cure and treatment. It is another thing that at the relevant time the person with the Knowledge of curing it may not be present but for this only we can not say that there is no medicine or treatment for it. In the same way, the darkness since comes into existence in this world its opposite party light also has its existence since then. It is possible that some times the darkness gets victory and the rays of light become dim or seem to have no existence but after some time the light again gets victory and declares it by beating the drums. In this same manner there are two states of the living beings (1) Worldly and (2) Salvation. The first is painful and the other one is full of joy or happiness. The painful state is called worldly state. The issues of the living beings take birth in different forms according to their vices of attractions and envies. Having come to know about the self painful condition in order to make the soul full of happiness the efforts are made and then it gets relieved from the worldly bondage, there is remedy to become free from it. The brave efforts to get victory over the vices full of illusions and the bondage and the pains as well the sources to get rid of it is called religion. Hence, it is proved that the remedy to get rid of this world is Jainism, which should be since beginning like this world. It is another thing that its followers and adopters with its knowledge may be found sometimes less some times more and sometimes not at all but from this in order to get relieved from worldly pains, it can not be supposed to be the want of real religion in expressed or unexpressed form.

Now, have a look on the existence and antiquity of Jainism on the basis of proof available in history, literature, vedas and purans. It is said that vedas are the oldest scripts present in the world. In these vedas we get description about Jain Tirthankars made by rishies (saints). Hence, the existence of the Jainism prior to these rishies, and vedas is also proved to be prior to them, because when they had become Lord Tirthankars and what had they done is also described in them which can be done after their existence. The mantras of the vedas having mention about the names of Tirthankars or Arihants, some of them are being quoted here. '''Arhan Vibharshi Saykani Dhanvahrnniskam Yajtaam Vishwarupam. Arhannidam Dayse Vishwambam Na Va O Jio Rudratvadasti.''' (Rigveda Mandal-2, Sukta 33, Sarga 170) Explanation- He Arhan! You have obtained words of the religion with the forms of Tatvas and the preaching with bow, with the omaments of Atma chatusthaya. Oh, Arhan! You have pity on all the creatures of the world and there is no Rudra equal to you who can burn the evil vices.

In the following mantras there is use of Arhant or the word Arhan. Imamastomamarhat Jat Ved se rathmiva Samhemam nishay Madvahinah Pramatirasya Sansdhyagrye Saryemarishama vyamtava. (Rigveda Mandal 1, Sukta 94)

Arhanta Yeshadanvonaro Prasamisvashah, Pramgyagiyebhyo- di Voarehamhadbha (Rigveda Mandal 5, Sukta 52,5)

Besides the words Arhan which are the synonyms of Jin and which are used for the first Parmesthi out of the Panch Parmesthies, which are observed in Jainism. In the vedas we find the names and prayers made to the first Tirthankara of this age Bhagavana Rishabhdeo, seventh Tirthankar Suparsvanath and the twenty second Tirthankar Arishta Nemi. As for example- Rishabham ma Samasanam Vishashitam, hantaram Shatrunam Kradhi Virajam Gopitam. (Rigved) In this mantra Rishabh has been observed as a lord and prayer have been offered to him.  'Om Suparshvamindra Have'  (Yajurved) In this stanza Suprshvanathji's name has been mentioned and offerings (ahuti) has been made to him. In the same manner several mantras are there in the prayer of Neminathji and as a worship to him.  'Vajasya Niv Prasvah, Avabhuve ma cha Vishwabhuvanani Sarvatah, Sa nemi Raja Pariyati Vidhan Praja Pusti Vardhayamano Ashme Swaha.'  (Yajurved A-9, Mantra 25) In this mantra while praying to Neminathji offerings (ahuti) has been made to him.  'Swasti Na Indrovradhashrawalh  Swasti Nah Pusha Vishva Kedah  Swasti Nastakshryo Arishtha Nemih  Swasti No Vrahaspatirdhatu.'  In this mantra Lord Indra, Push, Aristha Nemi and Vrahspati have been enchanted.

Besides vedas famous Indian grammerian Shaklyan Vaiyakaran, who had been as ago as about 3000 years before from today in his Unadi Prakran Sutra used the word 'Jin' and this 'Jin' is the whole and sole of Jainism.  'Inasinjidingashya vibhyonak Jinooarhan'  (Siddhant Sutra 303) In addition to this Mohanjodaro (Sindh) where coins and seals have been found in digging, on some of which the words Namojinvaray is written. It may be noted that the inscription on the Indus seal no. 449 reads according to Prannath Vidyalankar decipherment Jinesh' (Dr. Prannath Vidyalankar - Indian Historical Quarterly Vol. Vill, No. 25A) and on the coins there is an idol of Bhagavan Rishabhdeo in meditation and there is emblem of an ox under the idols which is completely the same as described in Jainscripts. Professor Chandra, who is a learned archaeologist has agreed that it is the idol of Bhagvan Rishabhdeo.

It is to be kept in mind that the seasoned coins with the available articles found by digging at Mohanjodaro have been agreed to have been 5000 years old by all the archaeologists, which proves that the enlightenment of Jainism was prevailing even five thousand years ago here with specialty. After having examined the archaeological materials the most famous learned historian Shri Vinscent Smith has written that- 'In these discoveries  Jain traditions have been extremely supported. They are clear and unobjectionable proof that Jainism is an old religion. In the beginning of the Christian era also the 24 Tirthankars were being observed definitely with their emblems.'

Siddhant Mahodadhi Dr. Satishchandra, M.A., Ph.D., Principal-Sanskrita College, Calcutta has written that 'Jainism began since this world came into existence. I have no hesitation in saying that Jain religion existed prior to the philosophy of vedant etc.'

Vidhyanidhi vedtith Dharmbhushan, Pandit Virupaksha Vadiyar, M.A., Professor-Sanskrit College, Indore had written in Chitramay Jagat Though there had been a calamity of obstructing the religions spreading Jainism never got defeat and it has been getting victory everyehere. Arihants are actual forms of God and the Aryagranths have its proof in them, The Lord Arihants, have been mentioned in the vedas also.'

Those who regard that the present 24th Tirthankar Bhagavan Mahavir or the 23rd Tirthankar Bhagavan Parsvanath only are the founders of Jainism is their mis-thought and it becomes away from the above proof. Besides this, the other proofs which go to prove the antiquity of Jainism, the literature of Hindu purans is also chief of them. In Bhagawat Puran it is clearly written that Bhagavan Rishabhdeo, whose time according to Jaina scripts is since innumerable years (i.e. beyond counting) and  which is beyond present calculations, was the first propogator of Jainism. For the sake of facility of readers the English version of Bhagawat is being quoted below-

'It is said that the Bhagavan Rishabh was the sonof Sudevi and Nabhi, who was the son of Agnindra. Being equal sighted root he had been doing yogabhyas, the status of Paramhans of whom (ie. Digambaratva) was bowed even by rishies. He was healthy with peaceful limbs and has left all the groups thus existed Bhagavan Rishabhdeo, who found Jainism.' (Bhagavat Puran 2, 7, 9-10, Bhasya by Jwalaprasad)

After having read Bhagwat, the ex-Vice Chancellor of B.H.U., the world famous learned philosopher, Dr. Radhakrishnan, who had also been the Mahamahima Rashtrapati of India, has written in his book 'Indian Philosophy'-

 'The Bhagwat Puran endorses the view that the Rishabh was the founder of Jainism.'  (Indian Philosophy, pp. 287)

It has been agreed in Bhagwat Puran that the founder of Jainism was Rishabhdeo. Besides Bhagwat in Vishnu Puran, Vayu Puran, Ling Puran, Kum Puran, Matsya Puran, Markandey Puran and Agni Puran etc. also there is description of Bhagavan Rishabhdeo and his father etc. which is similar as in Jain scripts or purans. The learned and famous German Scholor Dr. Jaikobi writes that-

'There is nothing to prove that Parsva was the founder of Jainism. Jain tradition is unanimous in making Rishabh the first Tirthankar (as its founder), there may be something historical in the tradition which makes him the first Trthankar.'

It means that in order to prove that Bhagvan Parsvanath was the founder of Jainism there is scarecity of proof. The Jain tradition without any objection agrees that Bhagvan Rishabh is the founder of Jainism. In this ritual of Jain's there is possibility of historical truth.

In this connection the famous Bangla leaned man Shri Vardakant Mukhopadhyay, M.A. has written that 'It is misunderstanding of the people that Bhagvan Parsvanath was the founder of Jainism but it was at first spread by Bhaguan Rishabhdeo. There is no scarcity of proofs in this connection'. This learned man further writes that- 1. Buddhist regard Mahavtr as Nirgrantha ie. leader of Jainism only and not the founder. 2· Learned German Schoor Dr. Jakobi also agrees with this opinion. (His opinion has been described earlier). 3. Hindu scripts as well as Jain scripts have the same opinion. In the 5th skandh of Bhagwat, the chapter 2nd & 6th, there is statement which means that 'Out of 14 persons, the grand son of the first selfmade Manu was Rishabhdeo, the son of Nabhi, who was the preacher of Jainism etc. During his birth time the world was in its child state etc. etc..... 4. Dr. Fuhrar, who has discovered all the monuments of Mathura, on reading the grouings on them. itreveals that in the ancient era the idols of Bhagvan Rishabh were made. These incriptions were carved during the rule of King Kaniska and Huviska etc. about two thousand years ago from today. 5. Shankarachary himself agrees that Jainism is found since very very ancient period. He writes in the vedant sutra of Vadrayan Vyas that the sutras 33 and 36 of the 2nd part of IInd chapter are about Jainism. 6. The same is the opinion of Ramanujji, who is Bhashyakar of Sharirik Mimansha. 7. In yoguashistha Ramayan's Vairagya description in chapter 15, sloka 8, stanza 8, it is written that Ramchandraji desires to become peaceful like 'Jinendra'. He says 'Naham Ramo Name Vanchcha Bhaveshucha Na Me Manah, Shantimasitumichchami, Swatmanyeva Jino Yatha. It reveals that in the time of Ramchandraji, the light of Jain religion was spreading and Shri Ramchandraj had desired to get peace of soul like that of Bhagavan 'Jin'. (According to Jainism Ramchandraji penance after having been adopted Jaineshwari Diksha and in the end he achieved Moksha). 8. In Bal - Kand of Ramayan, sarg 14, sloka 22, it is written that Dashrath had welcomed the Jain Shramans (saints who were Jains) -  Tapasa Bhunjate Chapi Shramana Bhunjate Tatha'. In Bhushan Tika, the meanings of Jain saints having no clothes at all are Jain saints, that is ‘Shramana Digambrah, Shramana Vat Vasna Eti," The founder of Swarajya Andolan (Movement for independence) in India, the famous leader and a great learned man of Hinduism, who is Bhashya Karta of Gita, Late Shri Lokamanya Bal Gangadhar Tilak had in his speech on 30th Nov. 1904 in Jain Corference at Baroda clearly established that -

'From the scriptures as well as social verdicts, it is Inown that Jainism is since time innumerable. This is undisputed as well as unobjectionable. Sutra are the perfect proof in this respect for history.'

'Lord Gautam Buddha was a disciple of Mahavir Swami (Jain Tirthankar). It clearly shows that prior to the establishment of Buddhism, the Jainism was spreading its light. Bhaguan Mahavir was the last Tirthankar out of the 24 Tirthankars. This also shows its ancientness. Buddhism came into existence later on, it is definite. The elements of Jainism have been followed by Buddhism.' (Kesari, 13th December 1904)

It is hoped that the above mentioned statement given by Tilak will make the position cleatr to those persons, who believe that Jainism is the branch of Buddhism or Jainism is the product of Buddhism. He had also stated that the kind principles of Jainism "Ahimsa Parmo Dharmh" had an everlasting effect on the Brahmin religion. In India innumerable animals were being killed in the name of religion by the offerings in yagyas, which has been departed for ever and its credit to Jainism etc. etc

Shriyut Mahamahopadhyaya Satyasampradayacharya, Pt Ram Mishraji Shastri, Professor of Sanskrit College, Varanasi, while delivering speech on Poush Shukla 1, Samwat 1962 about Jain Dharm had expressed the feelings which are in short as under - Out of the qualities of Gyan, Vatragya, Peace, Shanti Adambha (Proudless), Anirsya (non-envy), Akrodh (not to anger). Amatsarya, Alolupta Inon covetousness), Sam-Dam Ahimsa inon-violence), Samadrasthi (proper sightedness), eto. each one of these is such that where it is found, the wise men worship it. Then in Jainism, where all the above mentioned qualities without any charm being present if any obstruction is caused in worshiping them or the worshipers whether be called as humanity.

How far should I say, even the great and famous Acharyas have opposed Jainism, seeing and hearing which, we get laughed. Syadvad is the unvictorious fort of Jainism in which the objections (illusive firing) raised by the plaintiffs and the defendants can not get their entries. Gentlemen, there was one time that the voice of Jain Acharyas used to cover all the ten directions. Jainism came into existence since the beginning of this world. I have no objection in admitting it that Jainism is ancient than any other philosophies etc. etc.

The well known learned historian late Lala Kannomal, M.A. Sahityaratna, Sesson Judge, Dholpur had written in one of his essay-

All persons know it that the first Tirthankar of Jainism is Bhagvan Rishabhdeo, whose time is beyond the scope of history. There is description about him in Bhagwat Puran also. Historical research reveals that there is no fixed time of the evolution of Jainsim. In the oldest scripts also there is description of Jainism. The learned and famous philosopher Syt. Harisatya Bhattacharya, M.A., B.Lb., writes that

If the elements of Jainism and Buddhism are properly criticized then it will reveal out clearly that both these religions are completely separate from each other. The Buddhas believe that only the gap (vaccume) is the only element. According to Jainism there are seven elements and there are innumerable forms of them. According to Buddhism. soul has got no existence at all and even the atoms have no existence. There is nothing like directions, period, velocity etc. But according to Jainism, all those have their status. The Buddhist say that after nirwan the living being vanishes in the vaccume but according to Jainism, after the salvation it becomes full of everlasting happiness and it is in its real existence. Even the deeds of Buddhism are different from those of the Jainism and has different meanings. For the reasons mentioned above, we are not ready to agree that Jainism is a branch of the Buddhism.

Well known historian Prof. Max Muller says that - 'Specially in ancient India, there was no custom to adopt something from one religion and spread a new religion from it. Jainism is quite independent from Hinduism, it is neither its branch nor a changed form.

Dr. A. Gimot, who was a French learned man writes that-

Concerning the antiquity of Jainism and Buddhism, the former is truly more ancient than the latter. There is very great ethical value in Jainism for men's improvement. Jainism is a very original independent and systematical doctrine.

It means that while comparing ancientness of Jainism and Buddhism, Jainism is very old than Buddhism. For the sake uplift of humanity there is a great importance of good character in Jainism. Jainism is a very original, independent and systematic doctrine. Besides these leaned personalities one more western learned man Maj. General J.C.R. Furlong has written in his book that innumerable years prior to Christ Jainism had already spread on India. When the Aryas came to central India, Jains were present there. Some of the sentences of the book are as such-

Through what historical channels did Buddhism influence early Christianity, we must widen this enquiry by making it embrace. Jainism the undoubtedly prior faith of many many millions though untold millions. (Science of Comparative Religion, Intro. p. 1)

He further writes that- 'It is impossible to find a beginning for Jainism.' (Intro., p. 13) Jainism thus appears an earliest faith of India. (Intro. p.15)

It means that it is impossible to find the beginning of Jainism. Thus the oldest religion of India seems to be Jainism.

While establishing ancientness and importance of Jain doctrines the Ex-chief Justice of Nagpur High Court and Ex-Vice Chancellor Dr. Sir M.B. Niyogi writes that -

'On verifying the preaching of Jainism will reveal so much of present time as they are old. They are not full of anti to society. because they are the basis of all those great faiths of the world who have influenced human efforts.'

The French Prof Shri Renark, Ph.D. (paris) says while describing about different religions of the world and their historical discovery-

There is necessity to start new religious movement use in Jainism there is every thing for this suffering world. Its historical basis is also solid, Jainism itself had started spreading non- violence first of all. The other religions have adopted it from there.