The Original Traits of Jainism

In this essay, Jacobi provides a detailed analysis of the philosophical and ethical foundations of Jainism, asserting that Jainism holds a distinct metaphysical position apart from other Indian religions, particularly Buddhism. 1. Jainism's Distinct Identity: Jacobi begins by correcting the misconception that Jainism is an offshoot of Buddhism, stressing that Jainism, especially in the case of Mahavira, is a monastic religion with a well-established tradition, not a new revelation or philosophical breakthrough like Buddhism. He compares Mahavira with Gautama Buddha, highlighting that Mahavira was not the founder of Jainism but the last prophet of the tradition. 2. Philosophical Concepts: • Dharma and Adharma: These terms, meaning virtue and vice in other traditions, are uniquely used in Jainism to represent motion (dharma) and rest (adharma), respectively. • Pudgala (Matter): Jainism's view on matter is unique, with the term 'pudgala' being central to their understanding of the physical world, supported by animistic beliefs about the soul's embodiment in matter. • Nigoda (Embodied Souls): Jainism posits an infinite supply of souls, with 'nigoda' representing groups of souls in an elementary form that populate the world, ensuring that samsara (the cycle of birth and rebirth) never runs out of living beings. 3. Karma Theory: The karma theory in Jainism is original, deeply intertwined with animistic views. Jacobi explains that the concept of karma is old and predates Brahmanical influences, existing in Jainism from the earliest texts. Terms like 'asrava' (influx), 'samvara' (stopping), and 'nirjara' (digestion) are part of Jainism's explanation of how karma influences the soul's journey. 4. Ahimsa (Non-Violence): Jainism’s principle of ahimsa goes to the extreme, extending to all living beings, including insects. This strict adherence to non-violence shapes not only monastic life but also the laity’s conduct, guiding them into professions that avoid harm, such as commerce instead of agriculture. 5. Jaina Theory of Being: Jacobi explains the Jaina view of existence as a more practical and commonsensical approach compared to the speculative nature of the Upanisads and the transience of Buddhism. While the Sankhya system compromises between the permanence of the soul and the transient nature of matter, Jainism emphasizes the permanence of the soul and the unceasing change of matter. 6. Jainism's Influence: Jacobi asserts that Jainism significantly influenced Indian philosophy, even pre-dating the logic of the Nyaya-Vaisesika school, and that its systems of asceticism are more original and focused on purging the soul of karmic impurities. 7. Laity's Role: One key feature of Jainism is the integral role of the laity, who are not treated as outsiders but are intimately connected to the monastic community, thus helping Jainism to maintain its integrity for over two millennia, unlike Buddhism, which evolved and eventually disappeared in India.

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