Basic Knowledge about Jainism

The distinguishing features of Jain philosophy are its belief on independent existence of soul and matter, absence of a supreme divine creator, potency of karma, eternal and uncreated universe, a strong emphasis on non-violence, morality and ethics based on liberation of soul.

Jainism is the sixth largest religion in India and is followed throughout the India. Lakshadweep is the only Union Territory/state without Jains. Maharashtra has the highest number of Jain Population. Like most ancient Indian religions, Jainism has its roots from the Indus Valley Civilization, reflecting native spirituality prior to the Indo-Aryan migration into India.

Principles of Jainism

Jainism encourages spiritual development through cultivation of one’s own personal wisdom and reliance on self-control through vows or Mahavratas. Ascetics of this religion undertake five major vows:

• Ahimsa (Non-violence): The first major vow taken by ascetics is to cause no harm to living beings. It involves minimizing intentional as well as unintentional harm to other living creatures.
• Satya (Truth): The vow is to always speak of truth. Given that non-violence has priority, other principles yield to it whenever there is a conflict. In a situation where speaking truth could lead to violence, silence is to be observed.
• Asteya: Asteya, is to not take into possession, anything that is not willingly offered. Attempt to squeeze material wealth from others or exploit the weak is considered theft.
• Brahmacharya: The vow of brahmacharya requires one to exercise control over senses from indulgence in sexual activity.
• Aparigraha: Aparigraha is to observe detachment from people, places and material things. Ascetics live a life of complete renunciation of property and human relations.

Jain metaphysics is based on seven or nine fundamentals which are known as Tattva. These are an attempt to explain the nature and solution to the human predicament. These are:

• Jīva: The living entities are called Jiva. It is a substance which is different from the body that houses it. Consciousness, knowledge and perception are the fundamental attributes of the Jiva.
• Ajīva: The non-living entities which consists of matter, space and time falls into the category of Ajiva.
• Asrava: Due to the interaction between the two substances, jīva and ajīva, there is influx of a special ajiva called karma into the soul. This karma then sticks to the soul.
• Bandha: The karma masks the jiva and restricts it from having its true potential of perfect knowledge and perception.
• Saṃvara: Through right conduct, it is possible to stop the influx of additional karma.
• Nirjarā: By performing asceticism, it is possible to shred or burn up the existing karma.
• Moksha: The jiva which has removed its karma is said to be liberated and have its pure, intrinsic quality of perfect knowledge in its true form.

Authors sometimes add two additional categories: the meritorious and demeritorious acts related to karma. These are called puṇya and pāpa respectively.

Tirtankara in Jainism

Jainism has been preached by a succession of twenty-four propagators of faith known as Tirthankara. Tirtankara is a human being who helps in achieving liberation and enlightenment as an “Arihant” by destroying all of their soul constraining (ghati) karmas, became a role-model and leader for those seeking spiritual guidance. There are 24 Tīrthaṅkaras and each of them revitalized the Jain Order.

Tirthankara is also said to mean “full moon,” a metaphorical reference to Kevala Jnana. Keval Gnan is a state of permanent, perpetual, absolute knowledge of the Soul; it is the precursor to moksha, final liberation from samsara, the cycle of birth and death.

Jaina tradition identifies Rishabha (Adinath) as the first tirthankara. The last two tirthankara, Parshva and Mahavira are historical figures whose existence is recorded.

A Chakravarti is an emperor of the world and lord of the material realm. Though he possesses worldly power, he often finds his ambitions dwarfed by the enormity of the cosmos. Jaina puruna give a list of twelve Chakravarti. One of the greatest Chakravarti mentioned in Jaina scriptures is Bharata. Tradition says that India came to be known as Bharata-varsha in the memory of this Bharata.

There are nine sets of baladeva, vāsudeva and prativāsudeva. Baladeva are non-violent heroes. Vasudeva are violent heroes and prativāsudeva can be termed as villains. Vasudeva ultimately kills prativasudeva. Baladeva goes to heaven. On the other hand, vasudeva go to hell on account of their violent exploits, even if they were to uphold righteousness.

Jain sects

In the 4th century CE, Jainism developed two major divisions Digambara (sky clad ascetics) and Svetambara (white robed ascetics). Both Digambara and Svetambara communities have continued to develop, almost independently of each other. With the passage of time, both had further sub-sects. Except for some minor differences in rituals and way of life, their belief and practices for the spiritual progress are the same. The four main sects with a sizable population are Digambara, Svetambara Murtipujaka, Sthanakavasi and Terapanthi.

The Digambaras, like Mahavira, practice total nudity to avoid all attachments. The Shvetambaras reject nudity as an exterior symbol having no significance on their inner spiritual development. They also accepted women into the monastic community early on, unlike the Digambaras.

Jaina Literature

The fourteen Purvas was a body of Jain scriptures preached by tirthankara of Jainism. These teachings were memorized and passed on through ages, but became fairly vulnerable and died off within one thousand years after Lord Mahavira’s nirvana (liberation).

Agamas are canonical texts of Jainism based on Mahavira’s teachings. Mahavira’s preachings were orally compiled by his disciples into various Sutras (texts) which were collectively called Jain canonical or Agamic literature. These Agamas are composed of forty-six texts: twelve angās, twelve upanga āgamas, six chedasūtras, four mūlasūtras, ten prakīrnaka sūtras and two cūlikasūtras.

Svetambaras accept thirty-two to forty-five aagamas, final redaction of which took place at the Council of Valabhi (453 – 466 BCE). Digambaras accept two canonical texts Satkhandaagama and Kasaayapahuda composed in 2nd century CE.

Jains had a major influence in developing a system of philosophy and ethics that had a great impact on Indian culture. They have contributed to the culture and language of the Indian states Tamil Nadu, Karnataka, Gujarat and Rajasthan.

Jain Rituals

Navkar Mantra is the fundamental prayer of Jainism. In this prayer there is no mention of names, including that of thetirthankara. It does not ask for favors or material benefits, it simply serves as a gesture of deep respect towards beings they believe are more spiritually advanced and to remind followers of the Jainism of their ultimate goal of nirvana.

Jains follow six obligatory duties known as Avashyakas includes samyika (pracitising serenity), chaturvimshati (praising tirthankara), vandan (respecting teachers and monks), Pratikramana, Kayotsarga, pratyakhyana (renunciation).

Paryushana is one of the most important festivals for the Jains. Normally Svetambara Jains refer it as Paryushana, while Digambara Jains refer it as Das Lakshana. It is believed that the deva do ashtprakari puja of tirthankara and it takes them eight days to do this ashtaprakari puja. This is called Ashtanhika Mahotsav, so at the very same time Jains celebrate it as Paryushan. Paryushana lasts eight days for Svetambara Jains and ten days for Digambaras Jains.

Mahavira Jayanti, the birthday of Mahavira, is celebrated on the thirteenth day of the fortnight of the waxing moon, in the month of Chaitra.

A unique ritual in this religion involves a holy fasting until death called Sallekhana. Through this one achieves a death with dignity and dispassion as well as a reduction of negative karma to a great extent. This form of dying is also called Santhara.