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Three Faiths in the Land of ‘Aryan’ Thoughts
Suganchand Jain
hree major religions experiences when he first took to
originated in this ancient asceticism at the hands of Muni - land of Aryan' thoughts. Pihitasrava, who was a follower They are: the Vedic Religion, of Lord Parshvanatha, the 23rd Jainism and Buddhism, all Jina. independent faiths which have Buddha narrated how he went influenced each other over naked, took food in his own millennia and none of which was palms, and followed various an “offshoot of any particular other rigorous restrictions religion.
expected of a Shramana ascetic. Among these, the Vedic Buddha followed this practice religion and Jainism are older for some time. However, when than Buddhism, which was he felt it had become too founded by Shakyamuni rigorous, he gave up the Jain Gautama, aka Gautama Buddha. ascetic practice and wore saffron The Buddha was younger coloured clothes. He founded his contemporary of Mahavira, the own middle-path which came to last Tirthankara in the cycle of be known as Buddhism. 24 Jinas.
Rsbha was the founder and In the Buddhist scripture first Tirthankara of the present Majjhi ma nika ya time cycle called the Avasarpani Mahasimhanada verse 12, the kala. Dr. S. Radhakrishnan Buddha himself tells his writes in 'Indian Philosophy' : disciples of his severe ascetic "The Bhagavata Purana endorses
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the view that Rsabha was the founder of Jainism. There is evidence to show that as far back as the first century BCE, there were people worshiping Rsabha Deva, the first Tirthankara of the Jains. There is no doubt that Jainism prevailed much before Jina Parshvanatha and Jina Mahavira. The Yajurveda mentions the names of
three
three Tirthankaras-Rsabha, Ajitanatha
and Aristanemi. Aristanemi was a cousin of Vasudeva Krishna.”
This country is known as Bharatavarsha after the eldest son of Rsbha called Bharata.
The concept of Ahimsa, the central Jain religious and ethical teaching, is not found in the Vedas. This has been shown by the eminent Indologist Prof. W. Norman Brown in his Tagore Memorial Lectures 1964-65 published in the book “Man in the Universe'. His observation deserves quoting in full:
“Though the Upanishads contain the first literary reference
to the idea of rebirth and to the notion that one's action (karma) determines the condition of one's future existences, and though
they arrive at the point of recognition that rebirth may occur not only in human form, but in animal bodies, they tell us nothing about the precept of ahimsa, yet that precept is later associated with the
belief that a soul in its wandering may inhabit both kind of forms.
Ancient Brahminical literature is conspicuously silent about ahimsa. Early Vedic texts do not even record the noun ahimsa (non-injury) nor know the ethical meaning which the noun later designates. Its first occurrence in Sanskrit literature is in the Upanishads, where it has nothing to do with transmigration. It is merely mentioned in a list of five virtues along with tapa (austerity), dana (alms-giving), arjava (rectitude), and satya (truthfulness).
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Evidently, these are prized environment, was promoted in virtues. But ahimsa here stands historic India by the Jains and the isolated and unexplained. Nor is Buddhists, and was adopted by an explanation of ahimsa Brahminical Hinduism after it deducible from other parts of began to win its way in North Vedic literature. The ethical India where Brahminical concept that it
Hinduism was embodies was Once the doctrine of
developed”. entirely foreign to transmigration of It is interesting the thinking of souls came to include to note in this early Vedic Aryans
context that there is rebirth in animal as who recognised no
a vital connection kinship between well as human form,
between the human and animal depending upon concept of Ahimsa relations. But they one's karma, it
and rebirth. A ate meat and
created a
belief in the offered animals in
doctrine of rebirth
humanitarian the sacrifice to
led to the idea of gods.” sentiment of kinship
unity of all life and Prof. Brown among all life forms consequently, to the concludes, “the developing this ethical concept of double doctrine of ethical principal is
non-violence in ahimsa and
ancient India. therefore a great vegetarianism has
Once the never had full and pioneering step in doctrine of un challenged human history. transmigration of acceptance and
souls came to practice among Hindus and include rebirth in animal as well should not be considered to have as human form, depending upon arisen in Brahminical order. It one's karma, it created a seems more probable that it humanitarian sentiment of originated in a non-Brahminical kinship among all life forms.
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1.
Developing this ethical principal Mahavira's order in a way no is therefore a great pioneering other ethical prescription does.” step in human history.
It must be noted, however, The great contribution of Jain that Buddhism is not so culture to this evolution in human particular as Jainism in its ethic is handsomely recognised by observation of ahimsa. Dr. Albert Schweitzer when he Buddhism justifies meat eating says, “The laying down of the so long as one does not kill commandments not to kill and not animals for food, but purchases to damage is one of the greatest meat from the butcher. events in the spiritual history of Buddha advised against mankind.
consuming meat when it is Starting from its principle (1) seen (ditta) (2) heard (suta) founded in world and life denial or (3) suspected (parishankita) of abstention from action, ancient that an animal was killed Indian thought, and this is a period purpose of a monk. when in other respects ethics have But meat may be taken when not progressed very far, reaches it is not (1) seen, (2) heard, or the tremendous discovery that (3) not suspected that an animal ethics know no bonds. So far as had been deliberately killed for we know this is for the first time the monk. The last meal Gutama clearly expressed by Jainism”. Buddha had was pork at the home
The uniqueness of this ethical of Cunda, a goldsmith at Pava. contribution is recognised by the On the other hand, Jainism German scholar Dr. Walther enshrines the principle of Schubring. In his celebrated “Ahimsa Paramo Dharmah' classic on Jainism, 'The Doctrine (non-violence is the supreme of the Jains', he states “The religion). Jains strictly observe reverence towards life by which vegetarianism. They have been the realm of life was so the primary exponents of immeasurably extended, vegetarianism in India. Jains permeates the discipline of have taken vegetarianism to its
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logical conclusion. No other is so extensively and minutely religions community in India has discussed as in Jainism. gone so far to avoid killing any Jains and Hindus have lived kind of organic life for the together harmoniously for purpose of
thousands of nourishment. Jains and Hindus have
years in India. At the session
They celebrate lived together of the U.S.
common Congress harmoniously for
festivals like commemorating thousands of years in Dipavali, Holi, the 2600 birth India. They celebrate
Raksha Bandhan anniversary of common festivals like
and Nava Varsha Lord Mahavira in
with great April 2001, Dipavali, Holi, Raksha
enthusiasm. Congressman Bandhan and Nava Varsha
Cows, so dear to Frank Pallone with great enthusiasm. Krishna, are very observed that, Cows, so dear to Krishna,
close to the "Jainism is a are very close to the
hearts of Jains. beautiful religion
M o S t hearts of Jains. originating in
panjarapols India, over two
(animal shelters) millennia ago, built on the in India are either run by Jains principle of non-violence, working or financed by them. on the self and realisation of the A secular mindset, coupled multiplicity of truth through with mutual recognition, mutual varying perspectives of life". respect and the willingness to give
Albert Schweitzer has each other space is the need of the observed that, “Any religion hour. This will ensure peace in which is not based on respect for the world and the progress of life is not true religion." In no humanity on a path where other religion the theory of karma kindness and gentleness are the in it effects of birth and rebirth) rule rather than the exception.
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________________ Religion as Faith and as an Identity Asghar Ali Engineer eligion arouses complex behave as if they are politicians and contradictory and legitimise their power by sentiments. Theologians invoking God and persecute and religious leaders think it is a those who challenge their most essential part of human life authority or understanding of and condemn those who reject it. religion. Theologians and religious It was a struggle between the leaders maintain what they think church and independent thinkers and say is true religion and divine that caused much conflict and commands and all others must ultimately many independent obey them unquestioningly. thinkers rejected religious Anyone who raises questions or doctrines and the concept of criticises them must be ex- God. There were two types of communicated in this life and revolts against religion and will be condemned to hell against religious establishment. wherein they will burn eternally. Some independent thinkers who Religion as such creates were studying universe, its origin complex forces and problems and development found the and if it becomes powerful church doctrines unscientific and establishment, it assumes even unacceptable and hence rejected graver forms and then begins the them. Many of them became politics to control the religious atheists all. establishment. The priests, Then persons like Martin theologians and religious leaders Luther revolted against the BHAVAN'S JOURNAL, MARCH 15, 2012 49