6. Cordial Relations with Hindus
Another important factor which helped the continuation of the
Jain community is the cordial and intimate relations maintained by the
Jains with the Hindus. Formerly it was thought that Jainism was a branch
either of Buddhism or of Hinduism. But now it is generally accepted that
Jainism is a distinct religion and that it is older than the Vedic
religion of the Hindus. As Jainism, Hinduism and Buddhism, the three
important ancient religions of India, are living side by side for the last
so many centuries, it is natural that they have influenced one another in
many respects. In matters like theories of rebirth and salvation,
descriptions of heaven, earth and hell, and belief in the fact that the
prophets of religion take birth according to prescribed rule, we find
similarities in the three religions. Since the disappearance of Buddhism
from India the Jainas and Hindus came more close to each other and that is
why in social and religious life the Jains on the whole do not
appear to be much different from the Hindus. From this it should not be
considered that the Jains are a part of the Hindus or Jainism is a branch
of Hinduism. In fact, if we compare Jinism and Hinduism, we find that the
differences between them are very great and their agreement is in respect
of a few particulars only concerning the ordinary mode of living. Even the
ceremonies which appear to be similar are in reality different in respect
of their purport if carefully studied.
It is evident that there are several items of social and
religious practices on which there are basic differences between the Jains
and Hindus. It is pertinent to note that these differences are persisting
even up to the present day. At the same time it will have to be admitted
that there had been an infiltration of non-Jain elements into Jain social
and religious usage�s. It is not that the Jains blindly accepted these
non-Jain elements. Perhaps the Jains had to allow the infiltration of
non-Jain element as an adjustment to changed circumstances. Thus the Jains,
as a policy for survival, willingly accepted the infiltration of non-Jain
elements in Jain practices. But in doing so they made every attempt to
maintain the purity of religious practices as far as possible. The Jain
Acharyas, mainly with a view to maintain the continuity of the Jain
community in troubled times, did not oppose but on the contrary gave tacit
sanction to the observance of local customs and manners by the Jains. In
this connection Somadeva, the most learned Jain Acharya of medieval age in
the South, observes in his Yashastilaka-Champu that the religion of Jain
householders is of
��� �� �ִ��� ����ã�֮��� ���������: ��ָ���������: �
��������ֵ��� �־��֪: �ָ: õ�֤��ִ���ֵ�: ��
�־�� ��� �� ����֮��� ��δ����� ����������� ��: �
�֡� �ִ������֮�� �֡� �� ��Ο֤����ִ�� ��
two varieties, Laukika, i.e.
this worldly, and Paralaukika,
i.e. the otherworldly; the former is based upon popular usage
and the latter on the scriptures. Further, it is legitimate for the Jains
to follow any custom or practice sanctioned by popular usage so long as it
does not come into conflict with the fundamental principles of the Jain
faith or the moral and disciplinary vows enjoined by the religion. It thus
means that by showing the leniency to the Jains in observing the well
established local practices, provided they do not harm the highest
principles of Jainism, a conscious effort was made by the Jains to adjust
to the adverse circumstances. This wise adjustment ultimately created
cordial and intimate relations with Hindus and it appears that due to this
policy the Jains were saved from complete extinction at the hands of
perfectionists and they could keep their existence for the last so many
centuries. In fact, the Jains had made determined efforts to maintain good
relations not only with the Hindus, but with the members of other
communities also. Even though for Jainas were in power for a long time
they hardly indulged in the prosecution of non-Jains, whereas we find
innumerable instances where Jains were severely persecuted by non-Jains.
3. WANING OF INFLUENCE
It is true that the Jainas have managed to maintain their
existence as a separate community for the last so many centuries and that
in this long period they have made noteworthy contributions to the
cultural progress of India. But the achievement of Jains in various fields
of activities pertain to the ancient and medieval period. Since the middle
ages the Jainas are declining day by day in number and their influence is
continuously waning. If the same process continues it is likely that the
Jaina community will have to face total extinction Within a period of few
centuries. Therefore, it is necessary to find out the causes mainly
responsible for the downfall of the Jain community.
The spread of a religion to a large extent depends on the amount
of royal patronage it receives and the conviction with which it is
propounded by its monks and followers. In the ancient and medieval period
the numerical strength of the Jaina community was quite good because
Jainism was actively supported by the ruling chiefs in different parts of
the country and it was propagated by some of the intellectual gems of the
time. It is estimated that during the Rashtrakuta period (i.e, from 750 to
1000 A.D.) at least one third of the total population of the Deccan was
following the gospel of Mahavira. That the Jaina religion was one of the
popular religions of India in the past could be seen from the large number
of Jaina relics found all over India. But with the advent of Muslims in
North India and the fall of the Vijayanagara Empire in South India Jainism
completely lost the royal support. When the days of royal patronage were
gone, never to return, the ascetic order of the community not only fell in
number but became very slack in its duties. The ascetics in the later
period -never showed any enthusiasm in their ordinary activities like
preaching and proselytising. There were no intellectual giants, unselfish
workers and renowned saints like Bhadrabahu, Kundakunda, Samantabhadra,
Akalanka, Haribhadra, Jinasena, Umasvati, Hemachandra and Siddhasena
Divakara. Naturally they could not influence the people by their actions
and bring them into the Jaina community. Thus with the lapse of royal
support and the stoppage of converting people to Jainisan due to slackness
of its teachers, there was no hope for the Jaina religion to increase the
number of its followers.
When the Jaina community was in such a position that it could
not augment the number of its members, it was faced with a calamity of
severe persecution of its members by the other religionists. After gaining
ascendancy the Brahmins reduced the Jainas to the lowest depths of
subjection. They threw out the idols in Jaina temples and converted them
into Brahmanic ones, destroyed the objects of the cult, deprived the
Jainas of all freedom, both religious and civil, banished them from public
employment and all positions of trust: in fact, they persecuted them to
such an extent that they succeeded in removing nearly all traces of these
Jainas in several provinces where formerly they had been most flourishing.
Traces of this old hostility between Jainas and Hindus survive in the
following Hindu saying,
��ß֮�� ��֛�ִ�֮���sׯ� �� �֓�ꕕ��ִ������ �
One should not take refuge in a Temple, even to escape from a mad
elephant.
The position of the Jaina religion in the South was much shaken
through persecution. King Sundara of the Pandya, dynasty, in the middle of
the seventh century, at the instigation of the famous saint
Tirujnanasambandara, the arch-enemy of Jainism, persecuted the Jainas with
the most savage cruelty and inflicted on no less than eight thousand
innocent persons a horrible death by implement. In the Vijayanagara Empire
the Jaina people known as Pantchur his, were destroyed by the Brahmanas in
the times of Adondai, and some were forced to embrace the Brahmanical
system. Such persecutions were largely responsible for the final overthrow
of Jainism in South India. In Karnataka the Jainas were persecuted by the
Virasaivas and in Gujarat and Maravad they were persecuted by the
Brahmins. It is reported that the Brahmins were actively aggressive
against the Jainas even in the 19th century and -used to take forcible
possession of their temples and convert them into Hindu temples. In the
Central India the best Jaina temples are found in very remote spots and it
is suggested that they were built at times when the Jainas had to hide in
such places to avoid Hindu persecution. In North India from time to time
fanatic kings indulged in savage outbursts of cruelty and committed
genuine acts of persecution directed against Jainas arid Buddhists as
such. Thus the persecution of the Jainas in different parts of India
hastened their decline which had already gained some momentum due to the
loss of royal patronage and slackness of the monastic order.
The strength of the Jaina community was further weakened when
various religious and social divisions arose in the community. It has
already been noted that the Jaina Church was one and undivided upto 81
A.D., but from that year it was divided into two major divisions, viz. the
Digambara and the Shvetambara. These sects were further divided into small
sub-sects and groups like Gana and Gachchha and strangely enough these
groups came into existence solely due to the trivial differences between
the ascetics. Some of the divisions were no doubt revolutionary in the
sense that they completely renounced idol-worship and took to the worship
of the scripture only. As the underlying philosophy is common to all sects
and sub-sects, really speaking there is no reason why animosity should
arise among them. But actually the sectarian feelings have gained such an
-upper hand that the various sects and sub-sects not only ham one another,
but try to grab what the others have got. Naturally the Jainas think
always of their sub-sect or sect and scarcely of Jainism as a whole. In
these circumstances it is obvious that there is no powerful common
religious bond which can bring all Jainas together. What is true of
religious divisions is equally true of social divisions. The Jaina system
of social organisation was, in the beginning, based on the distinction of
function. Birth was not considered as a criterion for determining the
status of a person in society. But later on a large number of castes and
sub-castes arose in the small Jaina community and to-day the Jainas are as
caste-ridden as the Hindus are. Naturally the castes have fostered
separatist tendencies, have created cultural. gulfs between the castes,
and have stood in the way of social unity in the Jaina community.
