Jainism and Narrative

A special issue of Religions (ISSN 2077-1444). This special issue belongs to the section "Religions and Humanities/Philosophies".

Deadline for manuscript submissions: 28 February 2025 | Viewed by 1961

Special Issue Editor


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Guest Editor
Faculty of Arts and Philosophy, Ghent University, B-9000 Gent, Belgium
Interests: south-Asian religions (esp.Jainism); Sanskrit epics and Purāṇas; Apabhraṃśa literature

Special Issue Information

Dear Colleagues,

The corpus of narratives produced by Jain authors is vast, varied and rich, ranging from didactic stories explaining the laws of karma or illustrating rules of correct and incorrect conduct, to biographies of the Tīrthaṅkaras, the life stories of other great heroes of the Jain ‘Universal History’, fairytale-like colorful accounts of merchants and princes, to (semi-)historical stories of rules and monks, and even autobiographies. Some narratives or narrative motifs are unique to Jain traditions, but sometimes they are sourced from a corpus of pan-Indian stories representing specific Jain versions, e.g., the Jain Rāmāyaṇas, Harivaṃśas and Mahābhāratas, thus demonstrating the Jains’ engagement with and responses to other communities. On the other hand, originally Jain narratives and characters have sometimes been integrated by other religious traditions, such as the first Tīrthaṅkara Ṛṣabha, figuring as an avatāra of Viṣṇu. 

Constituting a fundamental part of Jain teachings, narratives can be found from the earliest available Śvetāmbara scriptures and its commentarial literature, and have for over two millennia continued to be composed, written and rewritten in various forms: from humble prose and easy metrical storybooks to ornate epic poems and dramas, some of which are veritable monuments in South Asian literary history, to contemporary comics, in a varied set of languages including Sanskrit, Ardhamāgadhī-, Māhārāṣṭrī-, and Śaurasenī-Prakrit, Apabhramsha, Kannada, Tamil, Braj-Bhāṣā, Gujarati, modern Indic languages and, nowadays, English.

This Special Issue welcomes the contribution of current research articles focusing on Jainism and narrative(s), including the following: 

  • Papers exploring a hitherto unstudied narrative (tradition), including critical edition and translation.
  • Papers on a Jain narrative or narrative tradition in different regions and/or languages.
  • Papers on the intertextuality of (a) narrative(s).
  • Papers on the function of a narrative/text in the lived tradition, past and present, in various applications (performance, visual art, contemporary media, etc.)

We request that, prior to submitting a manuscript, interested authors initially submit a proposed title and an abstract of 200-300 words summarizing their intended contribution. Please send them to the Guest Editor, Prof. Dr. Eva De Clercq ([email protected]), or to the Assistant Editor of Religions, Ms. Margaret Liu ([email protected]). Abstracts will be reviewed by the Guest Editors for the purposes of ensuring proper fit within the scope of the Special Issue. Full manuscripts will undergo double-blind peer review.

We look forward to receiving your contributions.

Prof. Dr. Eva De Clercq
Guest Editor

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Published Papers (2 papers)

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Research

27 pages, 410 KiB  
Article
Polemic, Diatribe, and Farce: Jaina Postures vis-à-vis Sectarian Others in the Kannada Texts of Nayasēna, Brahmaśiva, and Vṛttavilāsa
by Shubha Shanthamurthy
Religions 2024, 15(11), 1350; https://doi.org/10.3390/rel15111350 - 6 Nov 2024
Viewed by 440
Abstract
The Deccan in the first half of the second millennium is marked by political and religious ferment. The Cōḻas, Gaṅgas, Rāṣṭrakūṭas, and Cāḷukyas are contesting its mundane territory, while the Śaivas, Jainas, and Vaiṣṇavas are contesting its spiritual geography. Unlike the interactions of [...] Read more.
The Deccan in the first half of the second millennium is marked by political and religious ferment. The Cōḻas, Gaṅgas, Rāṣṭrakūṭas, and Cāḷukyas are contesting its mundane territory, while the Śaivas, Jainas, and Vaiṣṇavas are contesting its spiritual geography. Unlike the interactions of the earthly rulers which spill real blood, the bloodshed of the spiritual gurus is merely metaphorical. But, the animosity driving their interactions is no less intense, for survival is at stake for them just as it is for their secular counterparts. In this essay, I explore the Jaina point of view in sectarian contestations between the twelfth and the fourteenth centuries through the texts of three Kannada authors: Dharmāṁṛtam of Nayasēna (1112CE), Samayaparīkṣe of Brahmaśiva (c.1200CE), and Dharmaparīkṣe of Vṛttavilāsa (c.1360CE). My objective is to identify the sectarian ‘other’ that these authors address, dispute with and vilify, and to explore the changing nature of this sectarian ‘other’ and the shifting attitudes of these authors towards their opponents. Full article
(This article belongs to the Special Issue Jainism and Narrative)
24 pages, 372 KiB  
Article
An Incredible Story on the Credibility of Stories: Coherence, Real-Life Experience, and Making Sense of Texts in a Jaina Narrative
by Itamar Ramot
Religions 2024, 15(9), 1129; https://doi.org/10.3390/rel15091129 - 19 Sep 2024
Viewed by 1087
Abstract
Throughout the centuries, Jaina authors actively engaged in producing their own versions of stories that were told in sources such as the Rāmāyaṇa, Mahābhārata, and the purāṇas. These authors self-consciously present themselves as correcting preceding narratives that they do not [...] Read more.
Throughout the centuries, Jaina authors actively engaged in producing their own versions of stories that were told in sources such as the Rāmāyaṇa, Mahābhārata, and the purāṇas. These authors self-consciously present themselves as correcting preceding narratives that they do not accept as credible. However, the question arises: what criteria determine the credibility of one version over another? This paper offers one possible answer as it appears in the Investigation of Dharma (Dharmaparīkṣā), a Jaina narrative that has been retold repeatedly in different languages throughout the second millennium. By examining its earliest available retellings—in Apabhramsha (988 CE) and Sanskrit (1014 CE)—I argue that this narrative traces the credibility of stories to the ideas of (1) coherence across textual boundaries and (2) correspondence with real-life experience. In this paper, I trace how these notions manifest in the Investigation and analyze the narrative’s mechanism for training its audience to evaluate for themselves the credibility of stories. Through this analysis, the paper offers a fresh perspective on the motivations of premodern South Asian authors to retell existing narratives and sheds light on the reading practices they expect from their audience. Full article
(This article belongs to the Special Issue Jainism and Narrative)
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