Flügel, Peter

English

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396 Reviewsoriginal sources of individual lemmata are given without mentioning specificverse numbers. Occasionally, references to the relevant secondary literature areinserted. A welcome unusual addition is a separate index of the Sanskrit wordsat the end ofthe book. The dictionary was obviously collated at great speed andwould have benefited from more extensive consultation. In this way the lacunaeand minor mistakes could have been limited. The lntroduction claims withouthesitation that the Svetambara canon of forty-five texts was redacted in 508 CE,though the debated conventional dates are CE 453 or 466 (p. l). There is alsono specific 'school' associated with another cited list of fifty-two canonicaltexts. Moreover, the use of the word Jinisten (p. l) for the modern word Jains(Skt. Jainas) sounds somewhat old fashioned. One wonders whether GermanJains would recognise themselves if so addressed.However, these are minor criticisms. Students of Indology and those whostudy Jainism from the point of view of Anthropology, History or the Study ofReligions will welcome this extremely useful and informative dictionary, whichis available in paperback. The author has to be congratulated for having ac-complished within a short period of time what four generations of distinguishedPrakrit scholarship in Germany failed to do. With his two dictionaries he hasprepared the ground for a transformation of Jainology in the German-speakingworld from an inaccessible 'secret science' of academic elites into a subiectwhich can be easily learned and taught.Peter FlilselPAUL DUNDAS, The Jains. Second Edition. (Llbrary of Religious Beliefs andPractices). London: Routledge, 2002.XlY,354 pages, index, US$ 35.95.I SBN 0-4 I s -26606-8(pbk), 0 - 1 4 s -26605 -X (hbk).At present, only four textbooks in European languages can be recommendedunreservedly to any student of Jainism. The oldest and still most comprehensrvework is Helmuth von Glasenapp's Der Jainismus: Eine Indische Erldsungsreli-glor (Berlin: Alf Hiiger Verlag, 1925) which was belatedly translated into Englishunder the title Jainism. An Indian Religion of Salvation (Delhi: Motilal Banar-sidas, 1999). Although it contains long chapters on the history of Jainism andthe Jain scriptures, the presentation of Jain doctrine is s1'nchronic. lt is largelybased on the Tattvarthasutra of Umasvdti of the 4'n Century CE, the only textwhich is accepted by most Jains. Yet, sources from all periods are used, underthe assumption that the 'essential aspects' of Jain doctrine remained the samethrough the ages. At the time, Glasenapp's chapters on Jain universal historyand hagiographywere original contributions. Theirprincipal sources are the.worksof the Svetambara uthors Hemacandra (12'" CE) and Vinayavijaya (17'n CE),though conscious attempts are made to give equal consideration to Digambaraviews throughout. The last chapters of the book provide a general depiction ofReviews::il.:::"O and contemporary eligious pOne decade after Der Jainismus, WalthLehre der Jainas. Nach den alten Quellen dt& Co., 1935) appeared, and a translationpublished in 1962 (The Doctrine of the Jain,(Delhi: Motilal Banarsidas, 196211977 1200(only systematic representation of JainismSchubring's exempiary book remains unsurprYet its scope is limited. It offers only an anthe Svetambara canon. Post-canonical nd INor does the book convey an impression rMoreover, it is written in a condensed sitraness for teaching and leaming. The study irgives many clues how the individual compocan be dated, but inevitably presents the mrfirst accessible scholarly introduction toreadership, and therefore for a global audierJaina Path of Purification (Berkeley: Univerthe clear favourite of students, because rpretations and ample leamable detail of clarcontrast to Schubring's book, the text is nDigambara sources. In scope and structurttext, although it focuses almost exclusivelywith an excellent chapter on the categorysarcentre.For different reasons, Glasenapp, Schubrclassical Jain doctrines in an a-historical forto the differences between canonical and clamedieval and modem developments, uch asJain sub-sects, in particular the aniconic seccentury onwards, or current religious practicof a lack of information. These previouslyfirst time explicitly addressed in Paul Dr(London: Routledge, 1992), which was soldoverdue and much improved second reviimportant work was published ten years laterseventy-eight pages longer due to the publmaterial, an extended index and bibliograpflecting the unprecedented increase of reseduring the last decade. The value of the texuse of diacritics throughout the text whosrreviewers of the frrst edition. Originally, theJainism for the series Library ofReligious BReyiau.rrdta are glv€Il without mentioning specificIces to the relevant secondary literafure aren is a separate index of the Sanskrit wordsy was obviously collated at great speed andlnsrve consultation. In this way the lacunaer limited. The Introduction claims withoutof forty-five texts was redacted in 50g CE.es are CE 453 or 466 (p. l) .  There is alsor anotlter cited list of fitty_two canonicalJini.sten (p. I ) for the modern word, Jainsfashioned. One wonders whether Germanro addressed.sms. Students of Indology and those who'of Anthropology, History or the Study ofy usefi l l  and inlbrmative dict ionary. whichrr has to be congratulated for havine ac_ime whar four generations of dist ineuishedd to do. With his two dictionaries*he hasrtron of Jainoktgy in the German_speakingrcrence' of academic elites into a subiecit .  "Peter Fltigel'dir ion. (Library of Religious Beliefs and002. XIV. 354 pages. index, US$ 35.95.5-2660s-x (hbk).uropean languages can be recommendedr. The oldest and still most comprehensiver Jainisntus: Eine /nlische Erlisunssreli_which was belaredly translated into Enelishtigiun of Salvarior lDelhi: Motilal Binar_rg chapters on lhe hisrory ofJainism andf Jain doctr ine is s;,nchronic. I t  is largelysvati of the 4"' Century CE, the only iextsources from all periods are used, underects'  of Jain doctr ine remained the samerapp's chapters on Jain universal historvrions. Their principal sources are the worksra (.12"'  CE) and Vinayavi jaya ( l7'h CE).o give equal consideration to Dieambarafthe book provide a general depict ion ofReviev's 39'7Jain society and contemporary religious practice on the basis of secondarysources.One decade after Der Jainismus, Walther Schubring's modern classic DjeLehre der Jainas. Nach den alten Quellen dargestellt (Berlin: Walter De Gru1ter& Co.. 1935) appeared, and a translation of the revised German text waspublished in 1962 (The Doctrine of the Jainas. De.scribed after the Old Sources(Delhi: Motilal Banarsidas, 19621197'712000). For a long time it remained theonly systematic representation of Jainisrn in English - its standard portrait.Schubring's exemplary book remains unsurpassed as a work of original research.Yet its scope is limited. It offers only an analytical summary of the contents ofthe Svetambara canon. Post-canonical nd Digambara sources are not covered.Nor does the book convey an impression of contemporary Jain religious life.Moreover, it is written in a condensed siltra-like style which restricts its useful-ness for teaching and learning. The study is not a-historical per se. Schubringgives many clues how the individual components of the canonical compilationscan be dated. but inevitably presents the material as a synchronic totality. Thefirst accessible scholarly introduction to Jainism for the English speakingreadership, and therefore for a global audience, was Padmanabh S. Jaini's ?'freJaina Path of Purfication (Berkeley: University of California Press, 1979). It isthe clear favourite of students, because of its lucid style, insightful inter-pretations and ample learnable detail of classical Jain soteriology and ritual. Incontrast to Schubring's book, tlie text is mainly based on post-canonical andDigambara sources. In scope and structure the work resembles Glasenapp'stext, although it focuses almost exclusively on Jain ethics and ascetic practice,with an excellent chapter on the category samyak-dariana, or right insight, at itscentre.For different reasons, Glasenapp, Schubring and Jaini present canonical andclassical Jain doctrines in an a-historical fbrm. Not much consideration is givento the differences between canonical and classical Jainism. nor to post-classical,medieval and modem developments, such as the emergence of the contemporaryJain sub-sects, in particular the aniconic sectarian Jain traditions, from the l1'ncentury onwards, or current religious practices, which are only hinted at becauseof a lack of information. These previously unresearched aspects were for thefirst time explicitly addressed in Paul Dundas' admirable study The Jains(London: Routledge. 1992), which was sold out within a few months. The longoverdue and much improved second revised and expanded edition of thisimportant work was published ten years later. Though structurally identical, it isseventy-eight pages longer due to the publisher's use of a larger font, addedmaterial, an extended index and bibliography, as well as expanded notes, re-flecting the unprecedented increase of research on this once obscure subjectduring the last decade. The value of the text has been further enhanced by theuse of diacritics throughout the text whose omission was much lamented byreviewers of the first edition. Originally, the work was conceived as a primer onJainism for the series Library oJ'Religious Beliefs and Practices (edited by John398 ReviewsHinnells and Ninian Smart) which produces scholarly introductions to thereligions of the world. Yet, as in the case of Glasenapp, Schubring and Jaini,Dundas' book is not really a text lbr the beginner (as seven years of under-graduate teaching of Jainism taught the present writer). It is rather a commentedsununary of the state of the art in Jain Studies. drawing on both textual andethnographic sources. which became increasingly available since 1985, whilecontextualising the relevance of recent findings within the wider academic dis-course on South Asian religion, culture and society. The style of the well wrirten book is discursive rather than encyclopaedic or matter of fact. Specialists andstudents alike are invited to deliberate with the author over the numerous pointsof detail of Jain history and culture which remain obscure, and many, now up-dated, sections contain nuggets of original research or reflect the author's ex-tensive publications in this field.An important aspect of the book which has not been sufficiently appreciatedby reviewers of the first edition such as K.R. Norman (Modern Asian Studies29, 2 (1995): 439441), perhaps because it is too obvious, is the shift fromJainisn to Jains in the title of the book. which signals a conscious move awayfrom the over-reliance on texts and doctrines towards the study ofthe agents ofreligious history. Dundas does not attempt 'to give an ethnographic account of.lainism' (p. I I). But his style of writing history adopts the outlook and resultsof the new t-reld studies and integrates them with the classical Indological ap-proach befitting a prof-essional Sanskritist. Rather than textual ideals, questionsof practice and identity of individuals, r.nonks and nuns. la),rnen and laywomen.who would down through the centuries describe themselves and their rnode oflife as Jain' (p. 3) move into the foreground. Who are the Jains? Dundas startswith the modern Sanskrit dictionaries and dcfines the Jains (Sanskrit Jaina) asthe followers of the Jinas, thc spiritual conquerors, such as Mahavna, the lastprophet of the Jains: 'The Jains are at the most basic level those who creditthese spiritual conquerols with total authority and act according to their teach-ing of the Three Jewels, namely, right knowledge, right faith and right conduct'(p. 3). This definition alludes to the first aphorism of the Tatnanhasutra whichlists the three principal means of salvation. The problem is that most lay Jains,the irAvakas or listeners whose historical role Dundas' book strives to reassess,are unable to live up to this high ideal and would not qualif' as category members.Proper knowledge and proper practice are difficult to attain at the best of timeseven fbr faithful ascetics. Dundas points out that it is 'not clear when the term"Jain" was first employed to designate an adherent of a specific religious path',but speculates that'it was probably in use by the early centuries of the commonera ' , ' i twasnodoubt thegradualemergenceof  asel f -awarela i tysupport ingthebondless ascetic which led to "Jain" eventually becoming current for both theteachings of the religion and those who followed thern' (p. 3t-.). This may,howerer,,nol havc'happened before rhe l7'r ' century. becoming widespread oniyin the 19"'and 20"'centuries. There is no clear evidence for earlier uses oftheword Jaina in the sense of 'followers of the Jinas' to date. On the other hand.ReviewsDundas analyses the contexhrally 'shiftingna-and religious practices and in the new editiassociatid with Louis Dumont's work on ci.*"t"tluity ofreligious identity in'South I.,rtar,."' ti, Of l. Vet, this hypothesis.cleatemporary participants' view: 'lt would brwrites Dundas. 'In common with many corto see Jainism [sic! | as representing the van(Sanskrit word samskrti, "cuiture", "civilisa*tri.tt it independent, coherent and self-intersect with ihe conceptual world whichofthe recent analytical distinction betweenof John E. Cort) are by no means certaln'analysis, and remain to be explored since tof the book signals the opening up of a ntend to be the last word'There are mlnor polnts in both editiotprovoke criticism, at least from within tht:The major sect' numerically at any rate'are somiwhat speculative in the absence rlack of detailed studies on the Digambarisection 'recent developments' covers thesembles for the first time material on thelowed by approximately 30% of all Jains 'other textbooks. It also describes the 2(Raiacandra and KanjT SvamT, without ho'The chapter heading demonstrates the ccof the classical period in the current acasearch can be expected in these areas as vDundas' book emphatically succeedrmore two thousand years of religious aninto unexplored territory and setting nevvast amount ofnew research since the l!edition was done, one wonders whethepected or rather a completely new acc(ettrnography of the contemporary sub-seinterpretation and idiosyncratlc rltual abuild upon the four classical textbooks oReyle,rr.,rch produces scholarly introductions to thethe case of Glasenapp, Schubring and Jaini,tbr the beginner (as seven years of under-t the present writer). It is rather a commentedr Jain Studies, drawing on both texftral andme increasingly available since 1985, whilecent findings within the wider academic dis-rlhrre and society. The style of the well writ-ncyclopaedic or matter of fact. Specialists and:ate with the author over the numerous oointse which remain obscure. and many. now up-'original research or reflect the author's ex-k which has not been sufficiently appreciateduch as K.R. Norman (Modern Asian Studiesbecause it is too obvious. is the shift frombook. which signals a conscious move awayI doctrines towards the stuily of the agents ofattempt'to give an ethnographic account ofvnting history adopts the outlook and resultsrates them u,ith the classical Indological ap-tskritist. Rather than textual ideals. questionslals. monks and nuns. laymen and laywomen.ruries describe themselves and their mode oforeground. Who are the Jains? Dundas startstes and defines the Jains (Sanskrit Jaina) asrirual conquerors. uch as Mahavlra, the lastrre at the most basic level those who credital authority and act according to their teach--eht knowledge, right faith and right conduct,e first aphorism of the Tatnarthasutra whichralvation. The problern is that most lay Jains,;torical role Dundas' book strives to reassess,:al and would not quali! as category members.tice are difficult to attain at the best of tirnespoints out that it is 'not clear when the termnate an adherent ofa specific religious path',y in use by the early centuries of the common)nergence of a self-aware laity suppofting thern" evenhrally becoming current for both these who followed them' (p. 3f.). This may,e the 17'h century, becoming widespread oniyre ls no clear evidence for earlier uses of thevers of the Jinas' to date. On the other hand.Revietvs 399Dundas analyses the contextually 'shifting nature' of Jain-Hindu self-categorisationsand religious practices and in the new edition reiterates a point that is generallyassociated with Louis Dumont's work on caste - that there is no 'all or nothing'exclusivity of religious identity in'South Asia' but'a commonality of religiousculture' (p. 6f.). Yet, this hypothesis clearly does not correspond to the con-temporary participants' view: 'It would be misleading to pursue this too far',writes Dundas. 'In common with many contemporary Jain writers, I would wishto see Jainism [sic!] as representing the various levels of meaning embodied in theSanskrit word samskrti, "culture", "civilisation", a specifically Jain mode of lifewhich is independent, coherent and self-contained and yet at times can alsointersect with the conceptual world which surrounds it' (p. 7). The implicationsof the recent analyical distinction between Jainism and Jain.g (see also the workof John E. Cort) are by no means certain, neither for the Jains nor for academicanalysis, and remain to be explored since there are no easy alternatives. The titleof the book signals the opening up of a new field for research. It does not pre-tend to be the last word.There are minor points in both editions of the book which will continue toprovoke criticism, at least from within the Jain community. Statements uch as;The major sect, numerically at any rate. is the Svetambara, 'White-clad' (p. 3)are somewhat speculative in the absence of hard data, but reflect the continuinglack of detailed studies on the Digarnbara tradition. The somewhat mislabelledsection'recent developments'couers the period from the l5'h century, and as-sembles for the first tirne material on the aniconic Jain traditions which are fol-lowed by approximately 30o/o f all Jains without any details being mentioned inother textbooks. It also describes the 20'n century lay movements of SnmadRajacandra and Kdnjr Svamr, without however marking out the modern period.The chapter heading demonstrates the continuing focus on the doctrinal worksof the classical period in the current academic discourse on Jainism' More re-search can be expected in these areas as well.Dundas' book emphatically succeeds in presenting a succinct summary ofmore two thousand years of religious and social history while boldly venturinginto unexplored territory and setting new targets for tuture research. Given thevast amount ofnew research since the 1980s, when the groundwork for the firstedition was done, one wonders whether a further revised edition can be ex-pected or rather a completely new account, oriented towards the history andethnography of the contemporary sub-sects each with its own official doctrinalinterpretation and idiosyncratic ritual and institutional framework. which willbuild upon the four classical textbooks ofthe Jain tradition.Peter Fliisel

Review of "The Jains. Second Revised Edition" by Paul Dundas

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Review of "The Jains. Second Revised Edition" by Paul Dundas

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