An Anthropological Study of the Religion of the Jains
By Noel Rettig
Summary
Noel Rettig, a scholar of anthropology and comparative religion, examines Jainism as the oldest continuous religious tradition and analyses how its worldview differs from Brahmanism and Western religious constructs. He argues that the term “Hinduism” is a modern umbrella for diverse Indian practices and does not encompass Jainism, which predates the Aryan migrations and preserves pre‑Aryan animistic elements. Jains hold that the universe is eternal and self‑regulating, composed of six categories: soul (jīva), matter (pudgala), space (ākāśa), time (kāla), the principle of motion (dharma) and rest (adharma). These categories interact through formation (utpāda), transformation (vyaya) and permanence (dhrauvya), giving the world both changeless and changing aspects. Jainism emphasises the liberation of the individual soul through self‑effort, ethical conduct and non‑violence (ahiṃsā). Rettig highlights how Jain cosmology with its cycles of uplift and decline is more scientific than mythological. He stresses the doctrine of anekānta (many‑sidedness) and syādvāda (relativity), which teach that truth is multifaceted and no single viewpoint captures the whole. Ancient Jaina texts classify knowledge into perception, inference and scriptural testimony and discourage dogmatism. The article also outlines how Jainism influenced or paralleled other faiths such as Buddhism and the ascetic traditions of early Christianity (Ebionites, Manichaeans) by promoting strict vegetarianism, celibacy and communal living. Rettig contends that early missionaries misjudged Jains as Hindus and did not appreciate their sophisticated spiritual discipline. Jain communities developed social organisations such as guilds and councils, providing stability amid changing dynasties. This autonomy allowed them to preserve scriptures and support temple building. The article emphasises that Jains reject the caste system and the idea of a creator god, focusing instead on karmic causality. It concludes by noting that Jains contributed to Indian literature, art and mathematics and maintain a global diaspora that continues to practise the faith’s core principles.
Conclusion
Rettig concludes that Jainism is neither a heretical offshoot of Hinduism nor an archaic curiosity. It is a distinct, scientifically oriented religion that recognises the universe as eternal and believes liberation comes through self‑discipline and non‑violence. By stressing the doctrines of many‑sidedness and relativism, Jainism encourages tolerance and intellectual humility. Rettig argues that the Jain way of life—avoiding harm, practising austerity, rejecting caste and denying a creator god—offers a timeless example of spiritual independence and ethical living. The article invites non‑Jains to appreciate this ancient tradition on its own terms.