Page #1
--------------------------------------------------------------------------
________________ JAINA STUDIES IN FRANCE Madame Colette Coillat, Paris University, France In France, Jainism constantly aroused a great interest among the scholars dealing with the history and culture of India. Early in the 19th century, all encyclopaedias and general reference books give comparatively long accounts on the origins and development of the Community and the Jaina doctrine; they provide informations concerning their artistic achievements and, also, concerning the contemporary status and customs of the sects and believers. Most of the authors pointed to similarities between the Jaina and Buddhist early history, to their common denial of the authority of the Vedas and hostility against animal sacrifice, to the parallelisms in the lives of Buddha and Mahavira, or again, in the laksanas of the Saviours to the analogies (and differences) in the organization of the Buddhist and Jaina Orders, and, further, in the technical vocabulary of both the Churches (Burnouf, Senart, S. Levi). Hence, the question of their mutual relationship has been much debated (Barth); on the other hand, the fundamental Indian character of the two systems has also been emphasised, and the connections, the possible links between these and Brahmanism have been pointed out. Thus, though the importance of Jainism was in no way ignored (cf. the collection of manuscripts assembled by Senart, a catalogue of which has been edited by Jean Filliozat, "Etat des manuscrits de la collection Emile Senart," Journal Asiatique 1936, p. 127-143), the comparative approach appears to have always fascinated the French scholars, among whom are some of the most brilliant e. g. Sylvain Levi (La doctrine du sacrifice dans les Brahmanas, 1898, Introduction "Observations sur une langue precanonique du bouddhisme, Journal Asiatique, 1912), Louis Renou, who devoted to Jainism the sixth and last of the Jordan Lectures in Comparative Religion which, in May 1951, he delivered to the London School of Oriental and African Studies, University of London (published in Religions of India, 1953, p. 111-133). Also the histories of Indian philosophy often choose to present together, to compare and oppose, the Jaina and Buddhist tenets (P. Masson-Oursel, Histoire dela philosophie indienne, 1923, parts 3 and 7; the same, in L' Inde antique et la civilisation indienne, 1933, part 3, chapter 2). Moreover, various monographs jointly use the data supplied by the Scriptures of both Communities (L. Silburn, Instant et cause. Le discontinu dans la pensee philosophique de l' Inde, chapter 4). The importance of Jaina contribution in the fields of science and literature was underlined, especially by scholars interested in the Tamil kavyas, like J. Vinson - 520
Page #2
--------------------------------------------------------------------------
________________ (Legendes bouddhiques et jainas, 1900), while the refinement of Jaina art was described and appreciated by Guerinot and Milloue already in the brief catalogues of both the Guimet Museums (of Lyon and Paris), as it has also been portrayed in the well-known publications of Jouveau-Dubreuil concerning South Indian history and archaeology, and, more recently, in several art books. The unique value of the Jaina sources and traditions for the scholar of Indian history has been stressed on several occasions : by Sylvain Levi, repeatedly, for instance when he studied "the religious donations of the Valabhi kings" (1896, reprinted in 1937), or, again, the epoch of Kaniska and Satavahana and the fights for Barygaza Journal Asiatique, 1936, in a posthumous paper). Simililarly, it has been demonstrated by J. Filliozat how a precise synchronism could be shown to exist between the Jaina and Latin data, thus leading to the undeniable conclusion that the accession to the throne of Candragupta Maurya actually took place in 313-312 B. C. (L. Renou et J. Filliozat, L'Inde classique 1, 1947 $394, reprinted in J. Filliozat, Political history of India, from the earliest times to ihe 7th century A. D.) In this connection, it is to be noted that the dates of various southern Jain inscription have been recently re-assessed by V. Filliozat in her book L'epigraphie de Vijayanagar du debut a 1377 (published in 1973). It is well known that a valuable catalogue of Jaina epigraphy, with a "sketch" of the history of Jainism according to the inscriptions, has been edited by A. Guerinot as early as 1908 (Repertoire d'epigraphie Jaina. Precede d'une Esquisse de l'histoire du Jainisme d'apres les inscriptions). It is to be deplored that this gifted scholar had to earn his living by working in the Imprimerie Nationale, and could not devote the whole of his time to research in the field of Jainism, which he had studied under Jacobi's guidance. We owe him the elition and translation into French of the Juvaviyara of Santisuri, the doctrine of which (along with the instructions of Uttarajjhaya, chapter 36) he summarised in the Revue de l'Histoire des Religions. Another of his contributions is the excellent, accurate Essai de bibliographie jaina. Repertoire analytique et methodique des travaux relatifs au jainisme (1906, items no 1-852), followed by invaluable indices. This study, dedicated to Barth and Senart, lists the books and journal articles published until the end of 1905; it has been supplemented by the same scholar in the Journal Asiatique (X 11, 1909, p. 417448, "Notes de bibliographie jaina"), where the works published from 1906 to the end of 1908 are listed (items no 853-1145). Moreover, in many later issues of the same journal, Guerinot gave bibliographical notes and various news concerning the projects and activities of the Jaina community, who regularly sent him first-hand and friendly Information. His last book, written in French, is a very clear general exposition of La religion djaina. Histoire Doctrine Culte, Coutumes, Institutions (1926, with 25 fine plates). The next detailed treatment of the subject is that by L. Renou and D. Lacombe, in L'Inde classique. Manuel des etudes indiennes 2 (1953, p. 609-664 : sour 66 - 521 -
Page #3
--------------------------------------------------------------------------
________________ ces, history of the Church, rites and customs by L. Renou, &$ 2387-2433; doctrines by O. Lacombe $8 2455-2492; logic, Siddhasena Divakara by J. Filliozat $8 2493 f.). Since then, .articles on Jainism have been published in several encyclopaedias (Encyclopaedia Universalis, Encylopedie de la Pleiade, Histoire des religions 1, p. 11051145, translated into English and printed in India, in the booklet by C. Caillat, A. N. Upadhye, B. Patel, Jainism, 1974). On the other hand, the sect of the Terapanthis has been the subject of a communication in the Societe Asiatique of Paris (1950) by L. Renou, and of a paper written by L. Renou and Marie-Simone Renou (Une secte religieuse dans l'Inde contemporaine", Etudes, mars 1951, p. 343-351). In fact, both L. Renou and Mme. Renou had always fostered great interest and sympathy for Jainism, and a short account of their visit to Rajaldesar (Bikaner), in 1949, where they had been very kindly invited and received, is inserted by M. S. Renou in her book L'Inde que j'aime (1968, p. 98-113). Some points of the Ardha-magadhi language and of the old religious ritual have been examined by C. Caillat, in papers published in the Journal Asiatique or other periodicals (cf. recently Fasting unto death according to the Jain tradition", Acta Orientalia 38, 1977, p. 43-66, etc.), in Les expiations dans le rituel ancien des religieux jaina (1965; translated into English, with corrections and additions, Atonements in the ancient Ritual of the Jaina monks, Ahmedabad 1975, L D. Series 49), which owes much to the suggestions of L. Renou and W. Schubring. On the basis of Berlin and Ahmedabad manuscripts, C. Caillat further devoted a study to Candavej jhaya. Introduction, Edition critique. Traduction. Commentaire (1971). Presently, it is planned to edit an art book on Jaina cosmography. On the other hand, a Ph.D. is being prepared based on a series of kathas preserved in some of the Strasrbourg and Ahmedabad manuscripts, while anthropological enquiries are devoted to the study of the rites in contemporary Jaina communities. To sum up, though, due to various circumstances, researches have, in France, focussed more on Brahmanism and Buddhism, it is certain that Jainism has always drawn the attention of scholars. Jaina studies attract students all the more nowadays as this field appears to be comparatively virgin and it is related to a living, dynamic Community, who, being interested in its cultural heritage, is ready to cooperate whenever a genuine scientific project is submitted. lekhasAra phrAnsa meM jaina vidyAoM kA adhyayana _ maiDama kole kaile, perisa vizvavidyAlaya unnIsavIM sadI ke pUrvArdha se vibhinna vizvakozoM tathA sAmAnya pustakoM meM diye gaye jaina siddhAntoM aura jaina samAja ke vivaraNoM se phrAMsa ke vidvAna prabhAvita hote rahe haiN| unheM jaina, bauddha tathA brAhmaNoM ke siddhAntoM meM ruci rahI hai| senAI ne to eka jaina pAMDalipi sUcI bhI prakAzita kI thii| phira bhI, phrAMsa ke vidvAnoM ko ina matoM ke tulanAtmaka adhyayana meM adhika rUci utpanna huii| inameM selavina levI tathA - 522
Page #4
--------------------------------------------------------------------------
________________ lui reno ke nAma pramukha haiN| inhoMne kaniSka, zAtavAhana, ballabhI rAjAoM ke samaya kI jaina paraMparAoM kA adhyayana prakAzita kiyA / je0 philiyojeTa ne jaina aura lAtInI AMkar3oM ke AdhAra para inake samasAmayika vikAsa ko prakAzita kiyaa| e. guyerIno ne 1908 meM hI jaina zilAlekhoM kI sUcI prakAzita kI thii| usane zAntisUri ke jIva vicAra kA phrAMsIsI bhASA meM anuvAda kiyA / jarnala esiyATIka meM jaina granthoM kI 1909 taka upalabdha sUcI prakAzita kI / anta meM unhoMne 1926 meM jaina dharma para bhI eka vistRta pustaka likhI / yaha bar3e duHkha kI bAta rahI ki usa samaya anusaMdhAna ke liye Arthika avasara bahuta kama the, isaliye guyerIno ko apanI AjIvikA ke liye anya kAma karanA pdd'aa| anyathA jaina vidyAoM ke kSetra meM usakA yogadAna aura bhI mahanIya hotaa| ela. reno aura DI. lekombe dUsare pramukha vidvAn haiM jinhoMne 1950 se apane aneka lekhoM tathA pustakoM ke mAdhyama se phrAMsa meM jaina vidyAoM ko Age bddh'aayaa| usake bAda to aneka vizvakozoM meM isa saMbaMdha meM naI-naI jAnakArI jor3o jAne lgii| isakA vivaraNa aneka jagaha upalabdha hotA hai / ela. reno ne bhArata kI yAtrA bhI kI aura terApanthI zvetAMbara saMpradAya se sthApita apane saMparkoM ke AdhAra para jaina dharma aura usake saMpradAyoM para aneka lekha va pustakeM likhiiN| maiDama sI. kaile ne bhI phrAMsa meM jaina vidyAoM ko Age bddh'aayaa| unhoMne ardhamAgadhI bhASA aura sallekhanA ke samAna jaina AcAroM para zodha kii| isa para unhoMne deza-videzoM meM vyAkhyAna diye aura aneka pustakeM prakAzita kI / inhoMne candAvijjhAya kA anuvAda bhI kiyaa| isa samaya ve jaina sraSTi vidyA tathA jaina kathAoM para zodha karA rahI haiM / ___ isa prakAra phrAMsa meM jaina vidyAoM ke prati vidvAnoM kI ruci nirantara bar3ha rahI hai / lekhaka kA vizvAsa hai ki jaina samAja eka gatizIla sAMskRtika samAja hai aura isane sadaiva sAMskRtika evaM vaijJAnika jaina-adhyayana ke liye sahAyatA dI hai / yaha sahayoga hI phrAMsa meM jaina vidyAoM ke adhyayana aura prasAra meM preraka rahA hai| -523