Jains’ Contribution to Indian Culture and Society
The Jains are an ancient community of India with their own distinctive religion and philosophy, worship and rituals, social customs and cultural traditions. TheJain identity is crystallized around Jainism which also provides the Jain with a world-view and a way of life that embodies self-reliance, social equality, inter-group tolerance, non-violence, and limiting one’s desires and needs.
Whatever might have been the numerical strength of the followers of Jainism in the past, presently they add up to less than five million people, which also includes the diasporic Jain population estimated at about 300,000 (Jain 2010; 2011 a; 2011 b).
The Jains have been a wealthy, thought economically stratified community. The overall perception of the Jains as a wealthy community can be attributed to the fact that they have traditionally bee engaged mainly in trade, commerce, and banking.
Since the 18th century a number of Jains have also been engaged in industrial production in a big way. “Not surprisingly, the Jains have varyingly been described by scholars as “the Jews of India”. “the middlemen minority”. “the marginal trading community”, “the capitalist without capitalism”, etc. (See Bonacich 1972; Hardiman 1996; Laidlaw 1995; 104 ; Nevaskar 1971).
The business and trading character of the Jain community has been continuing even today. Thus according to the 2001 Census, only 18.3% of the Jain population was engaged in “working class” jobs (11.7% cultivators, 3.3% agricultural labourers, 3.3% household industry workers); the rest, that is, 81.7% were in `other’ occupations.
These other occupations comprise various trade and commercial activities and the modern education-based professions such as teaching engineering medicine, law, accountancy, management, information technology, etc. (See Jain 2011b).
Throughout their long history
Jains have made tremendous contribution to the Indian culture and society which is quite disproportionate to the size of the community. Undoubtedly, the most lasting contribution of the Jains has been to Indian Philosophy. The Jain philosophy is an original, independent, distinct and complete thought system with its own brand of metaphysic, ontology, epistemology, logic and ethics (See Radhakrishanan and Moore 1957; Jaini 1979).
According to Jain philosophy, the world is real; it is neither an illusion (Maya) nor untrue or unreal (mithya). So is the spirit, or soul. Jainism is also unique in devising an elaborate theory of Karma that explains the interactive nature of soul and matter.
Besides the doctrine of Karma, the other original contribution of the Jain philosophy is the twin-doctrines of Anekantvad and Syadvad, that is, the doctrines of many-sided view-points, and their comprehension and expression.
Apart from helping one to comprehend the complete reality, they also promote intellectual tolerance which is very much needed today in order to avoid religious and idelogical fundamentalism. Jainism has been a living religion for at least 3,000 years now. Its ethical codes of conduct that center around Anuvratas, and especially Ahimsa and Aparigraha are of universal value.
Jainism is unique in extending the concern of “Live and Let Live” to all the creatures including microbes and even plants (See Chapple 2002; Singhvi 1990). Jainism had historically exerted a great influence on Shrishaiva, Vaisnava, Lingayata and other Saint-sects in medieval times in terms of the spread of vegetarianism and teetotalism.
Perhaps the most original
items in the Jain ethical codes of conduct are Sallekhana (the art of dying) and Kshama (forgiveness). On the whole, the Jain ethical code of conduct has tended to steer its followers towards rational thinking regarding certain social customs such as Sati and Shraddha.
It also discourages superstitions such as worshipping certain deities for getting cured of diseases, and/or restoring good health. Again, another characteristic feature of Jainism is the common code of conduct for its ascetics and laymen or laywomen. This perhaps has been an important factor in the survival of Jainism for so long even in the face of adverse political conditions.
Next to philosophy and relition,
the contribution to languages and literature by the Jains is quite remarkable (Winternitz 1946). The Jain literature includes a vast body of non-canonical works, poetical narratives (Puranas, Chartiras, Kathas, prabandhas, kavyas and mahakavyas, etc) and scientific and technical literature pertaining to astronomy, astrology, cosmology.
mathematics, geography, economics, grammar, logica, philosophy, poetics, lexicography, etc. Much of this literature which put Shramanic values to the fore emphasizes misery and sufferings in the world (samsar) and the ways to overcome them not though sacrifices and priestly help but through good moral conduct and compassion.
Through their wiritings the jains have enriched not only the ancient languages such as Sanskrit, Prakrit and Apabhramsa, but also many modern Indian languages, namely, Hindi, Gujarati, Marathi, Kannada, Tamil and Telugu.
Much of this vast Jain literature continues to be stored in innumerable Jain temples and Shastra bhandaras, and remains unclassified and unpublished as yet (Baibir et a;. 2006 : Bhargava 1968 : 226-55; Jain 1991).
Jains’ contribution to Indian
arts and architecture is no less significant. Their contribution in these fields covers various architectural forms such as temples, cave temples, temple cities, pillars (manasthambhas) and towers, sculptures, and a wide variety of paintings, frescoes, and manuscript-illustrations (See Chandra 1949; Nagar 2000). Building temples has been a matter of utmost pride for the Jains.
Dilwara Jain temples at Mt. Abu, Ranakpur Jain temples, temples at Khajuraho, ancient cave-temples of Udaigiri and Khandgiri, cave-temples of Ellora, temple cities of Shantrunjaya (Gujarat), Girnar (Gujarat).
Sammedshikhar) Bihar), Sonagiri (M.P.), Mudabidri (Karnataka), the Bahubali statue at Shravanbelagola (Karnataka), the Kirti-Sthambha at Chittor are some of the best examples of the Jain architecture (See Shighvi and Chopra 2002).
Most of these monuments, particularly the temples, had been funded by single wealthy individuals. As temple construction is considered a meritorious act, scores of temples are being built annually by the Jains all over India, in spite of the fact that their heritage monuments are being neglected in the absence of proper funds and management.
Needless to say the Jain heritage, both physical and socio-cultural needs to be appreciated and presserved.
A majority of Jains
have always enjoyed relative economic affluence and a high social status due to the fact that they have been traders, merchants, or bankers. A nineteenth century observer went to the extent of claiming that “half the mercantile transactions of India pass through their hands” (Thornton 1898 : 40).
Be that as it may, the Jains continue to make their mighty contribution to the Indian economy even though the Indian economoy itself has undergone a sea-change. The Jains have taken the full advatage of modern education system and a significant number of them have entered into a wide variety of professions and services, besides consolidating their position as trading and commercial petty bourgeoisie in the Indian economy See Jain 2011 a).
Additionally, the Jains hold quite a substantial amount of ownership in real estate, share-market and mass media and publishing industires. Rajasthan Patrika Group, Lokmat Group (Maharashtra), Gujrat Samachar, The Times of India Group and Mathribhumi Group (Kerala) are the outstanding examples of mass media ownership by the Jains.
Besides the spread of secular
education among the Jains, the 20th century also witnessed the development of Jainology that happened along with Indological studies. With the donations of the Jain community, a large number of Jain Sanskrit Vidyalayas (schools/colleges) were established in which the intending students studied free of charge subjects like Sanskrit language and literature, grammar, logic and Indian philosophy, in addition to Jain religious texts.
In north India India this movement was spearheaded in the early decades (of the 20th century by Ganesh Pasad Varni, a Kshullaka who was instrumental in establishing. directly or indirectly, a number of Sanskrit vidyalayas all over north India, including the reputed ones at Varansai, Arrah, Morena, Jaipur, Hastinapur, Indore, Jabalpur, Katni, Sagar, Mahavirji, Papauraji, Sadhumal, etc. See Varni 1948).
These vidyalayas produced generations of Jain pandits, priests, and students who have helped in raising the level of knowledge about Jain philosophy and religion among the Jains.
Until about the 1960s Jains’
contribution to the Indian public life in modern times was quite remarkable. With thousands of them serving Jail terms and scores of them having sacrificed their lives as martyrs during India’s independence movement (Jan 2006), the Jains’ political participation was certainly examplary, which was further sustained by their disproportionatley high representation in the Constituent Assembly of India, and in the first few parliaments and in some state assemblies.
It is only during the last four decades that their role in public life has significantly dwindied. Historically, however, this has not been so. “The Jains, especially in southern and western India, produced a large number of monarchs, ministers and generals” (Sangave 2006 : 134).
Even the Jain saints were no indifferent to the secular affairs of the country. They were frequently consulted by the kings regarding political matters. In south India “the Jain saints were virtually responsible for the founding of the Ganga kingdom in the 2nd ceutury A.D. and the Hoysala kingdom in the 11th century A.D.” (Sangave 2006 : 134).
As part of the Shramanic
value system, Jainism puts a great emphasis on the establishment of egalitarian social order (Nevaskar 1978). Basides social equality, gender equality is an equally important concern for the Jains. It is interesting to note that at least in principle Jainism is open to all irrespective of caste, colour, creed, gender or wealth, though in practice Jains observe all forms of discrimination and exclusion.
The Jains do accept the Hindu Varna Vyavastha, but only as a system of division of labour, and not in terms of any ascriptive criterion (birth). What is implied here is the fact that the social order is a man-made system, and not a divinely ordained one.
This had far reaching impact on the status of Sudras, and also on the institution of slavery. Incidently, the Jainist conception of society is anarchist or atomistic. It accepts the view that the society is the sum total of individuals. The quality of society is determined by the quality of its constituent units.
Obviously, this conception of society does not recognize the sui generis (self-dependent) property of society. The contribution of Jainsim to the Indian socio-cultural Value system is subtle and diffused yet quite significant. The five Anubratas of which Ahimsa has become synonymous to Jainism consititute the core of this value system.
The Jainist concern of Ahimsa extends from controlling individual passions to managing inter-personal and family relations, to inter-group tolerance, to maintaing world peace, and to preserving ecological balance and sustainability (See Amar 2009). Vegetarianism is the most manifest expression of Jainist concern to Ahimsa.
So much so that the overwhelming majority of Jains not only “rigidly abstain from eating non-vegetarian food and intoxicants, some of them even avoid eating roots and tubers like potatoes, onions, garlic, radish and carrot, while many renounce supper and avoid the use of honey and stale butter because they are afraid of destroying living creatures in the burgain” (Singh 1998 : 1330).
For the same reason, most Jains drink only strained water, and avoid eating after sunset.
Mahatma Gandhi’s Satyagraha in
South Africa and India and its impact on the racial equality movement of Dr. Martin Luther King. Jr. in the U.S. are some of the successful political applications of Ahimsa (Hay 1979).
Therefore, it was highly appropriate that 2nd October, the birthday of Mahatma Gandhi, should have been celebrated as the World Ahimsa Day by the United Nations. Last, but not the least, Jainism stands for self-relance, humanism and social welfare.
If is often said that there are no beggars and criminals in the Jain community. The Jains run the largest network of philanthropic activities, incruding schoals and hosteds, hospitals, dispensaries, biras hospitals cow-sheds, drinking water facilities, and the non-governmental organisations for disbursement of loans and scholarships for students.
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Prof. Prakash C. Jain
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