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Jainism

By B. B. Kundu

Vol. 16 · No. 2Oct - 1981pp. 63–84English

Summary

B. B. Kundu’s comprehensive essay presents an overview of Jainism’s history, doctrine and contemporary relevance. He begins by discussing the tradition’s antiquity. Jain lore recognises twenty‑four Tīrthaṅkaras starting with Ṛṣabhanātha and ending with Mahāvīra. Modern scholars generally accept the historicity of Mahāvīra, who died around 467 B.C.E., and possibly Pārśvanātha, dated to about 800 B.C.E., while regarding the earlier Tīrthaṅkaras as mythical. Nevertheless, the author cites references in the Vedas and the Ṛgveda to ascetics and Tīrthaṅkaras and points to archaeological discoveries from the Indus Valley to argue that Jainism may have roots in pre‑Aryan civilisation. He then summarises Jain metaphysics: the universe is eternal, comprising conscious souls (*jīva*) and non‑conscious substances (*ajīva* such as matter, motion, rest, space and time). Souls accumulate karmic particles that determine their future births across heavens, hells and the human realm. Central ethical concepts include *ahiṁsā* (non‑violence) towards all beings—including plants and microbes—and the three jewels of right faith, knowledge and conduct. The author contrasts Pārśvanātha’s four‑fold vow with Mahāvīra’s five‑fold vow, the latter adding non‑possession to non‑violence, truth, non‑stealing and celibacy. Kundu explains *anekāntavāda*, the doctrine of non‑absolutism, which teaches that reality is multifaceted and that statements about it are context‑dependent. He outlines Jain cosmology—a triple‑decker universe with multiple heavens and hells—and details the daily practices and austerities undertaken by monks and laity. The essay also reviews Jainism’s contribution to Indian culture, noting its influence on art, architecture, literature and mathematics, and observes that Jain merchants have played a major role in philanthropy and education. Throughout, Kundu stresses the religion’s enduring relevance; its commitment to non‑violence, intellectual pluralism and self‑discipline offers valuable guidance for modern society grappling with violence and ecological crises.

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Conclusion

Kundu concludes that Jainism, rooted in deep antiquity, presents a coherent system of metaphysics and ethics centred on non‑violence, spiritual autonomy and intellectual humility. By advocating the three jewels and the five vows, Jain teachings offer a path to liberation that is both rigorous and compassionate. The essay suggests that these principles remain relevant today as humanity seeks sustainable and peaceful ways of living.

Key passages

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  • “The aim of Jainism is to lead every man and woman irrespective of caste and creed towards moksa and with this end in view, it prescribes a course of righteous practices which are vigorous excercises of discipline in character.”
  • “Modern scholarship regards these two Tirthankaras as real figures and the rest as imaginary. It fixes the date of death of Mahavira at about 467 B.C. and the date of Parsvanatha to be about 800 B.C. and regards Parsvanatha as the originator of Jainism.”
  • “The Jaina religious texts like Acaranga, Samavayanga and Kalpa-Stra contain ideas about the Tirthankaras. The Anga texts are the oldest in the Jaina literature and these date back from the time of the first Jaina council held at Pataliputra more than 160 years after the death of Mahavira.”

Works cited in this article

  1. Winternitz, M., A History of Indian Literature, New Delhi, 1977, Munshiram Monoharlal, p, 290-310, This is a reprint of the 1927 edition published by the Calcutta University
  2. Jain, J, P., Religion and Culture of the Jainas, New Delhi, 1975, Bharatiya Jnan-pith publication, p. 169
  3. Zimmer, H., Philosophies of India, New York, 1960, Meridan Books Inc, Editor's foot note on p, 60
  4. Sen. A. C., Jaina Dharma (in Bengali), Calcutta, 1358 B.S., Visva Bharati, p, 16
  5. Chatterjee A. K., A Comprehensive History of Jainism, Calcutta, 1978, Firma KLM PVT. Ltd., p. 5

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