Need of the Day–Comparative Study of Indic‑Religions
Summary
The article by Prof. Sagarmal Jain argues that a comparative study of Indic traditions is the need of the day. He begins by introducing the various Prakrit languages and the early Jain canonical literature, noting that a working knowledge of the diverse Prakrits, Pāli and Sanskrit is essential for understanding the unity in diversity of Indian culture. The article distinguishes between the Brahmanic (Vedic) and Śramanic trends in Indian culture but stresses that neither tradition developed in isolation: early Jain and Buddhist thinkers interacted with Vedic ideas, just as Vedic ritualism absorbed Śramanic concepts such as tapas (austerity), asceticism, meditation and non‑violence. Jainism and Buddhism opposed caste‑bound ritualism, animal sacrifice and the rigidity of the Vedas, but they too were influenced by Vedic and Hindu practices such as Tantra and the adoption of Hindu deities as yakṣas and śāsana devatās. The author describes how Hinduism accepted Ṛṣabha and Buddha as incarnations of divinity while Jain texts include Rāma and Kṛṣṇa among the Śalākā Puruṣas; mutual borrowings illustrate the interdependence of Jainism, Buddhism and Hinduism. The article calls for comparative religious studies to explore this mutual impact and to highlight the underlying unity of the Indic religions. Prof. Jain emphasises the importance of the Rṣibhāṣita (Isibhāsiyāim) in Prakrit and the Pāli Dhammapada and Thera‑gāthā as key sources that bring together the teachings of Jain, Buddhist and Upaniṣadic seers. He argues that without understanding these texts in their original languages it is impossible to appreciate the intertwined development of Jainism, Buddhism and Hinduism. The paper concludes by linking comparative studies to the moral crisis of the modern age. Despite advances in knowledge, human societies are beset by violence, tension and ideological conflict; Jainism offers three principles that could heal these divisions: non‑attachment (aparigraha), non‑violence (ahiṃsā) and non‑absolutism (anekānta). To build peace and harmony we must first recognise our shared humanity and study different religious traditions with openness and respect.
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Conclusion
Prof. Jain’s comparative approach shows that Jainism, Buddhism and Hinduism are deeply interconnected. Understanding the Prakrit and Pāli sources alongside Sanskrit literature reveals how concepts such as non‑violence, tapas and meditation travelled between traditions. The author argues that only an unbiased study of all Indic religions can overcome sectarianism and bring about the unity needed in today’s conflict‑ridden world. He concludes by urging readers to practise Jain principles of non‑attachment, non‑violence and non‑absolutism as a path to peace and mutual respect.