Jain Literature MCQ Quiz - Objective Question with Answer for Jain Literature - Download Free PDF

Key Points

❌ Statement 1: Digambaras followed "Anga" literature. Incorrect.

• The Angas are a part of the Jain Agama literature, believed to have been the earliest canonical texts, derived from the teachings of Mahavira.
• The Svetambara sect recognizes the Anga texts as authentic and forms the core of their canonical literature.
• The Digambaras, on the other hand, do not accept the Angas as authentic because they believe that the original teachings were lost over time, and hence their scriptures are different.
• Instead, the Digambaras rely on texts like:
  • Shatkhandagama
  • Kashayapahuda
• ❌  Hence, this statement is false.

❌ Statement 2: Svetambaras followed "Purva" literature. Incorrect.

• The Purvas were considered to be part of the earliest Jain teachings, forming the original canonical literature before the Angas.
• However, these Purvas are now lost.
• While Svetambaras do refer to the Purvas as ancient sources, they do not follow or possess them in their present canon.
• The existing Svetambara canon consists of 45 Agamas, including:
  • 11 Angas
  • 12 Upangas
• Other texts like Chedasutras, Mulasutras, and Prakirnakas
• ✅ Thus, Svetambaras follow Agamas, not Purvas.
• ❌ This statement is also incorrect.

✅ Statement 3: Jain commentaries are called "Niryuktas." Correct.

• In Jain literature, "Niryukta" is a type of commentary or explanation, typically written in Prakrit, which elaborates upon canonical texts.
• These are among the earliest commentarial works in Jainism and form a part of Jain scholastic tradition.
• They are attributed to Bhadrabahu, the last Shrutakevali (one who knows all the scriptures).
• ✅ Hence, this statement is factually correct.

The correct answer is 1 and 3.

Key Points

• Statement 1 is correct:
  • Buddhism rejects the concept of a permanent soul (Atman) and follows the doctrine of Anatta (No-Soul).
  • Jainism also does not believe in Atman in the Hindu sense but instead believes in Jiva (individual soul), which undergoes rebirth.
  • Both religions reject the concept of an eternal, unchanging soul (as in Hinduism), making this statement correct.
• Statement 2 is incorrect:
  • Buddhism completely rejects the Varna system, advocating social equality and condemning caste-based discrimination.
  • Jainism does not explicitly reject the Varna system, but it does not actively promote it either. Jain society historically aligned with the Varna structure but emphasized asceticism over birth-based hierarchy.
  • Thus, the claim that Jainism "upholds" the Varna system is incorrect.
• Statement 3 is correct:
  • Both Buddhism and Jainism strongly emphasize the doctrine of Karma and its role in rebirth.
  • In Buddhism, Karma influences rebirth but is governed by dependent origination (Pratityasamutpada) rather than an eternal soul.
  • In Jainism, Karma is seen as a physical substance that binds to the Jiva and must be removed for Moksha (liberation).

The correct answer is Tattvarthasutra.

Key Points

• Tattvarthasutra is an ancient Jain text written by Acharya Umaswami (also known as Umasvati).
• It is considered the most comprehensive and systematic exposition of Jain philosophy, acceptable to all sects of Jainism.
• The text covers various aspects of Jain metaphysics, ethics, and epistemology.
• Tattvarthasutra is highly regarded for its clarity and depth in explaining complex philosophical concepts.
• The text is divided into ten chapters, each dealing with different aspects of Jain doctrine.

Additional Information

• Acharya Umaswami:
  • Acharya Umaswami was an influential Jain scholar and philosopher.
  • He is believed to have lived around the 2nd century CE.
  • His work, Tattvarthasutra, is a cornerstone of Jain literature.
• Jain Philosophy:
  • Jain philosophy emphasizes non-violence (Ahimsa), non-possessiveness (Aparigraha), and many-sidedness (Anekantavada).
  • It provides a detailed account of the soul and its liberation through right belief, knowledge, and conduct.
• Key Concepts in Tattvarthasutra:
  • The text explains the "Seven Tattvas" or fundamental principles, including Jiva (soul), Ajiva (non-soul), Asrava (influx of karmas), Bandha (bondage of karmas), Samvara (stoppage of karmas), Nirjara (eradication of karmas), and Moksha (liberation).
• Relevance:
  • Tattvarthasutra is used by scholars and practitioners of Jainism for understanding the core tenets of the religion.
  • It is also referenced in comparative studies of Indian philosophies.

The correct answer is 1 and 3.

Key Points

• Statement 1 is correct:
  • Buddhism rejects the concept of a permanent soul (Atman) and follows the doctrine of Anatta (No-Soul).
  • Jainism also does not believe in Atman in the Hindu sense but instead believes in Jiva (individual soul), which undergoes rebirth.
  • Both religions reject the concept of an eternal, unchanging soul (as in Hinduism), making this statement correct.
• Statement 2 is incorrect:
  • Buddhism completely rejects the Varna system, advocating social equality and condemning caste-based discrimination.
  • Jainism does not explicitly reject the Varna system, but it does not actively promote it either. Jain society historically aligned with the Varna structure but emphasized asceticism over birth-based hierarchy.
  • Thus, the claim that Jainism "upholds" the Varna system is incorrect.
• Statement 3 is correct:
  • Both Buddhism and Jainism strongly emphasize the doctrine of Karma and its role in rebirth.
  • In Buddhism, Karma influences rebirth but is governed by dependent origination (Pratityasamutpada) rather than an eternal soul.
  • In Jainism, Karma is seen as a physical substance that binds to the Jiva and must be removed for Moksha (liberation).

The correct answer is 1 and 3.

Key Points

• Statement 1 is correct:
  • Buddhism rejects the concept of a permanent soul (Atman) and follows the doctrine of Anatta (No-Soul).
  • Jainism also does not believe in Atman in the Hindu sense but instead believes in Jiva (individual soul), which undergoes rebirth.
  • Both religions reject the concept of an eternal, unchanging soul (as in Hinduism), making this statement correct.
• Statement 2 is incorrect:
  • Buddhism completely rejects the Varna system, advocating social equality and condemning caste-based discrimination.
  • Jainism does not explicitly reject the Varna system, but it does not actively promote it either. Jain society historically aligned with the Varna structure but emphasized asceticism over birth-based hierarchy.
  • Thus, the claim that Jainism "upholds" the Varna system is incorrect.
• Statement 3 is correct:
  • Both Buddhism and Jainism strongly emphasize the doctrine of Karma and its role in rebirth.
  • In Buddhism, Karma influences rebirth but is governed by dependent origination (Pratityasamutpada) rather than an eternal soul.
  • In Jainism, Karma is seen as a physical substance that binds to the Jiva and must be removed for Moksha (liberation).

Key Points

❌ Statement 1: Digambaras followed "Anga" literature. Incorrect.

• The Angas are a part of the Jain Agama literature, believed to have been the earliest canonical texts, derived from the teachings of Mahavira.
• The Svetambara sect recognizes the Anga texts as authentic and forms the core of their canonical literature.
• The Digambaras, on the other hand, do not accept the Angas as authentic because they believe that the original teachings were lost over time, and hence their scriptures are different.
• Instead, the Digambaras rely on texts like:
  • Shatkhandagama
  • Kashayapahuda
• ❌  Hence, this statement is false.

❌ Statement 2: Svetambaras followed "Purva" literature. Incorrect.

• The Purvas were considered to be part of the earliest Jain teachings, forming the original canonical literature before the Angas.
• However, these Purvas are now lost.
• While Svetambaras do refer to the Purvas as ancient sources, they do not follow or possess them in their present canon.
• The existing Svetambara canon consists of 45 Agamas, including:
  • 11 Angas
  • 12 Upangas
• Other texts like Chedasutras, Mulasutras, and Prakirnakas
• ✅ Thus, Svetambaras follow Agamas, not Purvas.
• ❌ This statement is also incorrect.

✅ Statement 3: Jain commentaries are called "Niryuktas." Correct.

• In Jain literature, "Niryukta" is a type of commentary or explanation, typically written in Prakrit, which elaborates upon canonical texts.
• These are among the earliest commentarial works in Jainism and form a part of Jain scholastic tradition.
• They are attributed to Bhadrabahu, the last Shrutakevali (one who knows all the scriptures).
• ✅ Hence, this statement is factually correct.

The correct answer is Tattvarthasutra.

Key Points

• Tattvarthasutra is an ancient Jain text written by Acharya Umaswami (also known as Umasvati).
• It is considered the most comprehensive and systematic exposition of Jain philosophy, acceptable to all sects of Jainism.
• The text covers various aspects of Jain metaphysics, ethics, and epistemology.
• Tattvarthasutra is highly regarded for its clarity and depth in explaining complex philosophical concepts.
• The text is divided into ten chapters, each dealing with different aspects of Jain doctrine.

Additional Information

• Acharya Umaswami:
  • Acharya Umaswami was an influential Jain scholar and philosopher.
  • He is believed to have lived around the 2nd century CE.
  • His work, Tattvarthasutra, is a cornerstone of Jain literature.
• Jain Philosophy:
  • Jain philosophy emphasizes non-violence (Ahimsa), non-possessiveness (Aparigraha), and many-sidedness (Anekantavada).
  • It provides a detailed account of the soul and its liberation through right belief, knowledge, and conduct.
• Key Concepts in Tattvarthasutra:
  • The text explains the "Seven Tattvas" or fundamental principles, including Jiva (soul), Ajiva (non-soul), Asrava (influx of karmas), Bandha (bondage of karmas), Samvara (stoppage of karmas), Nirjara (eradication of karmas), and Moksha (liberation).
• Relevance:
  • Tattvarthasutra is used by scholars and practitioners of Jainism for understanding the core tenets of the religion.
  • It is also referenced in comparative studies of Indian philosophies.