Jainism Through The Ages
By Satya Ranjan Banerjee
Summary
The article 'Jainism Through The Ages' by Satya Ranjan Banerjee offers a sweeping overview of Jainism’s history, doctrines and cultural contributions. It defines Jainism as the doctrine of the Jinas – beings who have conquered the senses and attained omniscience. Jinas are revered as Tirthankaras or Arhats, beings who ferry humanity across samsara by providing dharmafile:///home/oai/share/jain_journal_1995_04_520118_hr6_ocred.pdf. Banerjee divides Jain history into ancient, mediaeval and modern periods. In discussing the Vedic age, he notes that direct evidence for Jainism is absent; references to the first Tirthankara, Rṣabha, appear in Vedic passages but his teachings are unclear. He contrasts the Vedic conception of dharma as cosmic order with later Jain ideas and traces the antiquity of Jainadharma through tradition, which holds that the faith is eternal and manifest through twenty‑four Tirthankarasfile:///home/oai/share/jain_journal_1995_04_520118_hr6_ocred.pdf#:~:text=According%20to%20the%20belief%20of,especially%20a%20rather%20recent%20sec. Most Tirthankaras are mythical, but Pārśvanātha and Mahāvīra are historical, with Mahāvīra’s dates ranging between 599–527 B.C. and 549/48–477/76 B.C.file:///home/oai/share/jain_journal_1995_04_520118_hr6_ocred.pdf#:~:text=The%20date%20of%20Mahavira%2C%20though,Jacobi%20wants%20to%20bring. Jainism is thus at least as old as Buddhism; Buddhist texts mention Jain monks and debates between Buddha and Jainsfile:///home/oai/share/jain_journal_1995_04_520118_hr6_ocred.pdf. The article chronicles Jainism’s growth during the classical age, highlighting the Second Council at Valabhī (454 or 467 A.D.), which codified the canonical Āgamas into forty‑five texts and stimulated intense literary activityfile:///home/oai/share/jain_journal_1995_04_520118_hr6_ocred.pdf#:~:text=at%20Valabhi%20under%20the%20able,and%20the%20two%20independent%20texts. A shift from Prakrit to Sanskrit occurred as scholars such as Siddhasena, Akalaṅka and Pujyapāda systematised doctrines like syādvāda and nayavādafile:///home/oai/share/jain_journal_1995_04_520118_hr6_ocred.pdf#:~:text=Prakrit%20commentaries%20of%20the%20Agama,%C2%AE. Jainism spread from Magadha to Kalinga, the Deccan, Tamil lands, Mathura and Malwafile:///home/oai/share/jain_journal_1995_04_520118_hr6_ocred.pdf#:~:text=India.%20To%20the%20south,Jainism%20became%20the%20main%20strong, supported by patrons like the Ganga, Kadamba and Chalukya rulersfile:///home/oai/share/jain_journal_1995_04_520118_hr6_ocred.pdf#:~:text=Mysore%20were%20very%20much%20attracted,devout%20followers%20of%20this%20reli. Despite occasional ridicule of ascetics, Jain monks were key agents in spreading the faith and its literature flourished, producing works on philosophy, cosmology, literature and art. In the modern period, Banerjee notes, Jainism declined as royal patronage waned and other religions rose, yet Jain scholars continued to contribute to philosophy and literature. Overall the article portrays Jainism as an independent Indian religion grounded in non‑violence and karma, with a rich literary tradition and enduring cultural influence.
Conclusion
Banerjee’s survey shows Jainism’s resilience and depth. Although early historical evidence is scarce, Jain ideas developed alongside Vedic thought and produced distinctive doctrines of non‑violence, karma and many‑sided logic. Councils and scholars codified and systematised the canon, while royal and mercantile patronage facilitated the building of temples and dissemination of teachings. Even after the loss of political support, Jainism continued to inspire ethical practice and intellectual inquiry. The article thus emphasises Jainism’s importance as an enduring Indian religious tradition and cultural force.