Understanding Jain Religion in a Historical Perspective

Satya Ranjan Banerjee argues that understanding Jainism historically deepens appreciation of its doctrines and ethical practices. He begins by noting that Jainism is among the world’s oldest religions, spanning twenty‑four Tīrthaṅkaras from Ādinātha (R̥ṣabhadeva) to Mahāvīra. Mahāvīra’s life in the sixth century BCE coincided with transformative developments across the world: Zoroastrianism flourished in Iran, Pythagoras philosophised in Greece, Lao‑tse and Confucius taught in China, and the Buddha preached in India. Placing Jainism in this global Axial Age underscores its universal ethical concerns. Banerjee traces historical memories of earlier Tīrthaṅkaras through sources like the Kalpasūtra and the Laṅkāvatāra Sūtra. These texts date R̥ṣabha to around 1500 BCE and Pārśvanātha to about 1000 BCE, showing that Jainism’s formative period stretches across a millennium. He argues that appreciation of Jainism requires recognising this long continuum rather than viewing it solely through later commentaries. The article then examines the semantics of ‘religion’ and ‘dharma’. While the English word ‘religion’ derives from Latin and Greek roots connected with reverence and care, the Sanskrit term ‘dharma’ (from dhṛ, ‘to hold’) signifies the moral order that sustains society. Drawing on the Manusmṛti, Banerjee lists ten qualities of dharma – contentment, forgiveness, self‑control, non‑stealing, purity of mind, control of the senses, wisdom, knowledge, truth and non‑anger – and notes that the essence of dharma is summarised as non‑violence, truth, non‑stealing and purity. He connects these qualities to Jain practices such as the pañca‑mahāvratas (non‑violence, truthfulness, non‑stealing, celibacy and non‑possession), triguptis (control of speech, body and mind) and other disciplines like care in walking, speaking and receiving alms. Banerjee observes that throughout history many Jain teachers were kings or warriors who renounced worldly life, a pattern that illustrates the transformative power of Jain ethics. Understanding this historical trajectory, he suggests, reveals why Jainism emphasises right vision, right knowledge and right conduct and why it has endured across millennia. By situating Jainism within broader human history and analysing the evolution of key concepts, the article offers readers a comprehensive overview of Jain religion’s origins, ethical foundations and continuing relevance.

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