Jainism is transtheistic and forecasts that the universe evolves without violating the law of substance dualism, auto executed through the middle ground between the principles of parallelism and interactionism.
Beliefs and philosophy
Jainism
Jainism | Beliefs and philosophy
It is transtheistic and forecasts that the universe evolves without violating the law of substance dualism, auto executed through the middle ground between the principles of parallelism and interactionism. It is transtheistic and forecasts that the universe evolves without violating the law of substance dualism It  is transtheistic and forecasts that the universe evolves without violating the law of substance dualism, auto executed through the middle ground between the principles of parallelism and interactionism. "Ahiṃsā" (non-violence), "anekāntavāda" (many-sidedness), "aparigraha" (non-attachment) and "asceticism" (abstinence from sensual pleasures).
which of the following is not among the practices of jainism
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Violence, attachment, sensual pleasures, lie and possessiveness are some of them.
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and which are the practices?
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Jains take five main vows: “ahiṃsā”, “satya”, “asteya”, “brahmacharya” and “aparigraha".
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when did jainism begin?
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Historians date it to 8th or 7th century BCE.
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who is the leader?
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Rishabhanatha
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what are the beliefs?
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However, like all Indian religions, it shares the core concepts such as karma, ethical living, rebirth, samsara and moksha. Jainism places strong emphasis on asceticism, ahimsa (non-violence) and anekantavada (relativity of viewpoints) as a means of spiritual liberation, ideas that influenced other Indian traditions. Jainism strongly upholds the individualistic nature of soul and personal responsibility for one's decisions; and that self-reliance and individual efforts alone are responsible for one's liberation. According to the Jain philosophy, the world ("Saṃsāra") is full of "hiṃsā" (violence). Therefore, one should direct all his efforts in attainment of Ratnatraya, that are Samyak Darshan, Samyak Gnana, and Samyak Chàritra which are the key requisites to attain liberation.
Indian philosophy | Jain philosophy
Jainism is transtheistic and forecasts that the universe evolves without violating the law of substance dualism, auto executed through the middle ground between the principles of parallelism and interactionism.
Jainism | Beliefs and philosophy
Jainism derives its philosophy from the teachings and lives of the twenty-four Tirthankaras, of whom Mahavira was the last. Acharyas Umaswati, Kundakunda, Haribhadra, and others further developed and reorganized Jain philosophy in its present form. The distinguishing features of Jain philosophy are its belief in the independent existence of soul and matter, predominance of karma, the denial of a creative and omnipotent God, belief in an eternal and uncreated universe, a strong emphasis on nonviolence, an accent on anekantavada and morality and ethics based on liberation of the soul. The Jain philosophy of anekantavada and syādvāda, which posits that the truth or reality is perceived differently from different points of view, and that no single point of view is the complete truth, have made very important contributions to ancient Indian philosophy, especially in the areas of skepticism and relativity.
Śramaṇa | Jain philosophy
A major characteristic of Jain belief is the emphasis on the consequences of not only physical but also mental behaviors. One's unconquered mind with anger, pride (ego), deceit, greed and uncontrolled sense organs are the powerful enemies of humans. Anger spoils good relations, pride destroys humility, deceit destroys peace and greed destroys everything. Jainism recommends conquering anger by forgiveness, pride by humility, deceit by straightforwardness and greed by contentment. Jains believe that to attain enlightenment and ultimately liberation, one must practice the following ethical principles (major vows) in thought, speech and action. The degree to which these principles are practiced is different for householders and monks.
Altruism | Jainism
Jainism believes in the existence of the soul (Self, atman) and considers it to have "god-quality", whose knowledge and liberation is the ultimate spiritual goal in both religions. Jains also believe that the spiritual nobleness of perfected souls (Jina) and "devas" make them worship-worthy beings, with powers of guardianship and guidance to better "karma". In Jain temples or festivals, the Jinas and Devas are revered.
Deity | Jainism
Other wrong beliefs are killing those who are in state of happiness or those who are in meditation under wrong belief that the mental state at the time of death will be perpetuated in future lives. It is also a wrong belief that killing of self and others is justified as the soul that is imprisoned in the body will be permanently released and achieve salvation.
Ahimsa in Jainism | Wrong Beliefs
Jainism (), traditionally known as Jain Dharma, is an ancient Indian religion. Jain dharma traces its spiritual ideas and history through a succession of twenty-four leaders or "tirthankaras", with the first being Rishabhanatha or also known as Adinath bhagwan of this era, whom the Jain tradition holds to have lived millions of years ago, the twenty-third "tirthankara" Parshvanatha whom historians date to 8th or 7th century BCE, and the twenty-fourth "tirthankara," Mahāvīra around 500 BCE. Jains believe that Jainism is an eternal "dharma" with the "tirthankaras" guiding every cycle of the Jain cosmology. The main religious premises of the Jain dharma are "ahiṃsā" (non-violence), "anekāntavāda" (many-sidedness), "aparigraha" (non-attachment) and "asceticism" (abstinence from sensual pleasures).
Jainism | Introduction
Jain philosophy attempts to explain the rationale of being and existence, the nature of the Universe and its constituents, the nature of bondage and the means to achieve liberation. Jainism strongly upholds the individualistic nature of soul and personal responsibility for one's decisions; and that self-reliance and individual efforts alone are responsible for one's liberation. Ajñana was a Śramaṇa school of radical Indian skepticism and a rival of early Buddhism and Jainism. They held that it was impossible to obtain knowledge of metaphysical nature or ascertain the truth value of philosophical propositions; and even if knowledge was possible, it was useless and disadvantageous for final salvation.
Nature (philosophy) | Indian philosophy
One of the most important and fundamental doctrines of Jainism is Anēkāntavāda. It refers to the principles of pluralism and multiplicity of viewpoints, the notion that truth and reality are perceived differently from diverse points of view, and that no single point of view is the complete truth. Jains contrast all attempts to proclaim absolute truth with "andhagajanyāyah", which can be illustrated through the parable of the "blind men and an elephant". In this story, each blind man felt a different part of an elephant (trunk, leg, ear, etc.). All the men claimed to understand and explain the true appearance of the elephant, but could only partly succeed, due to their limited perspectives.
Jain philosophy | Anekāntavāda
Jainism is the religion of the followers of Mahavira. He is said to be the 24th Tirthankara, or the 24th in a line of teachers espousing Jain principles. Jains reject the Vedas and highlight the practice of austerity. Jain philosophy states that the jiva, or soul, can escape the cycle of rebirth and death through strict ethical behavior. When nothing remains but the purity of the jiva, that person is called a "jina", or winner, which is the origin of the term Jain. Karma is viewed as an accumulation that burdens the soul, causing attachment and suffering. Ahimsa, or non-violence, is central to Jain faith, philosophy and practice.
Eastern religions | Jainism
Jainism believes that the emancipated soul is itself God. Jains do not believe in a creator God, but there is belief in numerous gods within the cosmos.
Atheism and religion | Jainism
For Jainism, the texts vary between the three primary sects, with Sthanakavasis believing in no textual authority. Both the Digambara and Shvetambara believe that the "purest" Jain teachings were contained within the "Purvas", which have been mostly lost to antiquity. Of the surviving Jain scriptures, the Digambara tend to focus upon the Prakaranas; while the Shvetambara focus upon the Angas.
Siddhanta | Jain philosophycal studies
Because it is rooted in these doctrines, Jainism cannot exclusively uphold the views of any individual, community, nation, or species. It recognises inherently that other views are valid for other peoples, and for other life-forms. This perception leads to the doctrine of syadvada or sevenfold predication stating the truth from different viewpoints. Anekantvada is the doctrine and Syadvada is its expression. According to Jaina philosophers all important philosophical statements should be expressed in this sevenfold way in order to remove the danger of dogmatism ("ekanta") in philosophy. The concept of "syadvada" allows the Jains to accept the truth in other philosophies from their perspectives, thus inculcating a tolerance for other viewpoints.
Ahimsa in Jainism | Anekantavada
However, according to P. S. Sundaram – a scholar who has translated the text in the late 20th century, Parimelalhagar's commentary explicitly states that there are no [Jaina] heretical beliefs in the texts either.
Thiruvalluvar | Religion
The distinguishing features of Jain philosophy are: Jainism strongly upholds the individualistic nature of soul and personal responsibility for one's decisions; and that self-reliance and individual efforts alone are responsible for one's liberation.
Jain philosophy | Introduction
While Jain philosophy claims that is it possible to achieve omniscience, absolute knowledge (Kevala Jnana), at the moment of enlightenment, their theory of anekāntavāda or 'many sided-ness', also known as the principle of relative pluralism, allows for a practical form of skeptical thought regarding philosophical and religious doctrines (for un-enlightened beings, not all-knowing arihants). According to this theory, the truth or the reality is perceived differently from different points of view, and that no single point of view is the complete truth. Jain doctrine states that, an object has infinite modes of existence and qualities and, as such, they cannot be completely perceived in all its aspects and manifestations, due to inherent limitations of the humans.
Philosophical skepticism | Jainism
Jainism rejects the idea of a creator deity responsible for the manifestation, creation, or maintenance of this universe. According to Jain doctrine, the universe and its constituents (soul, matter, space, time, and principles of motion) have always existed. All the constituents and actions are governed by universal natural laws and an immaterial entity like God cannot create a material entity like the universe. Jainism offers an elaborate cosmology, including heavenly beings (devas), but these beings are not viewed as creators; they are subject to suffering and change like all other living beings, and must eventually die. Jains define godliness as the inherent quality of any soul characterising infinite bliss, infinite power, Kevala Jnana (pure infinite knowledge) and Perfect peace.
Irreligion in India | Buddhism and Jainism
While Jainism traces its philosophy from teachings of Mahavira and other Tirthankaras, various Jain philosophers from Kundakunda and Umasvati in ancient times to Yasovijaya and Shrimad Rajchandra in recent times have contributed to Indian philosophical discourse in uniquely Jain ways.
Eastern philosophy | Jain philosophy
Jain philosophy accepts three reliable means of knowledge ("pramana"). It holds that correct knowledge is based on perception ("pratyaksa"), inference ("anumana") and testimony ("sabda" or the word of scriptures). These ideas are elaborated in Jain texts such as "Tattvarthasūtra", "Parvacanasara", "Nandi" and "Anuyogadvarini". Some Jain texts add analogy ("upamana") as the fourth reliable means, in a manner similar to epistemological theories found in other Indian religions. In Jainism, "jnāna" (knowledge) is said to be of five kinds – "Kevala Jnana" (Omniscience), "Śrutu Jñāna" (Scriptural Knowledge), "Mati Jñāna" (Sensory Knowledge), "Avadhi Jñāna" (Clairvoyance), and "Manah prayāya Jñāna" (Telepathy). According to the Jain text "Tattvartha sūtra", the first two are indirect knowledge and the remaining three are direct knowledge.
Jainism | Epistemology
Jainism is a transtheistic religion, holding that the universe was not created, and will exist forever. It is believed to be independent, having no creator, governor, judge, or destroyer. In this, it is unlike the Abrahamic religions, but similar to Buddhism. However, Jainism believes in the world of gods and hell beings who are born, die and reborn like earthly beings. Jain texts maintain that souls who live happily in the body of a god do so because of their positive karma. It is further stated that they possess a more transcendent knowledge about material things and can anticipate events in the human realms.
Jainism | God
This principle is more formally stated by observing that objects are infinite in their qualities and modes of existence, so they cannot be completely grasped in all aspects and manifestations by finite human perception. According to the Jains, only the "Kevalis"—omniscient beings—can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge. According to the doctrine, no single, specific, human view can claim to represent absolute truth. "Anekāntavāda" encourages its adherents to consider the views and beliefs of their rivals and opposing parties. Proponents of "anekāntavāda" apply this principle to religion and philosophy, reminding themselves that any religion or philosophy—even Jainism—which clings too dogmatically to its own tenets, is committing an error based on its limited point of view.
Jain philosophy | Anekāntavāda
Anekantvada is non-absolutist and stands firmly against all dogmatisms, even including any assertion that only Jainism is the right religious path.
Ahimsa in Jainism | Anekantavada
All three religions share concepts and doctrines such as karma and rebirth, with similar festivals and monastic traditions. They do not believe in eternal heaven or hell or judgment day. They grant the freedom to choose beliefs such as in gods or no-gods, to disagree with core teachings, and to choose whether to participate in prayers, rituals and festivals. They all consider values such as non-violence to be important, link suffering to craving, individual's actions, intents, and karma, and believe spirituality is a means to enlightened peace, bliss and eternal liberation ("moksha"). Jainism differs from both Buddhism and Hinduism in its ontological premises.
Jainism | Comparison with Buddhism and Hinduism
Jain philosophy accepts the concept of a permanent soul ("jiva") as one of the five "astikayas" (eternal, infinite categories that make up the substance of existence). The other four being "dhárma", "adharma", "ākāśa" ('space'), and "pudgala" ('matter'). The Jain thought separates matter from the soul completely, with two major subtraditions: "Digambara" ('sky dressed', 'naked') and "Śvētāmbara" ('white dressed'), along with several more minor traditions such as "Terapanthi". Asceticism is a major monastic virtue in Jainism. Jain texts such as the "Tattvartha Sutra" state that right faith, right knowledge and right conduct is the path to liberation. The Jain thought holds that all existence is cyclic, eternal and uncreated.
Philosophy | Jain philosophy
Jainism (; ', "Samaṇam", ', ', "Jainmat", '), is an Indian religion that prescribes a path of non-violence towards all living beings. Its philosophy and practice emphasize the necessity of self-effort to move the soul toward divine consciousness and liberation. Any soul that has conquered its own inner enemies and achieved the state of supreme being is called a "jina" ("conqueror" or "victor"). The ultimate status of these perfect souls is called siddha. Ancient texts also refer to Jainism as "shramana dharma" (self-reliant) or the "path of the nirganthas" (those without attachments or aversions). In Jainism highest form of pure knowledge a soul can attain is called Kevala Jnana (Sanskrit: केवलज्ञान) or Kevala Ṇāṇa (Prakrit: केवल णाण).
Enlightenment (spiritual) | Jainism
Jains do not believe in the concept of a God head responsible for the manifestation of the Creation. They believe the universe is eternal, without beginning or end, and that all happens in an autonomous fashion with no necessity of a co-ordinator/God. Sikhism is a monotheistic religion, believing in the singular power of the Formless Creator God, Ik Onkaar, without a parallel.
Jainism and Sikhism | Concept of God
The third part of "" begins with verse 39 describing the means to attain liberation from conventional and real point of views. The three jewels of Jainism also known as "Ratnatraya"—Samyak darśana (rational perception), samyak jñāna (rational knowledge) and samyak cāritra (rational conduct)—which are essential in achieving liberation—are defined and the importance of "dhyāna" (meditation) is emphasized. On meditation, Nemicandra says:
Dravyasamgraha | Moksa
A Jain is a follower of Jainism, a religion of India. Jain or JAIN may also refer to:
Jain (disambiguation) | Introduction
It has often been described as an ascetic movement for its strong emphasis on self-control, austerities, and renunciation. It has also been called a model of philosophical liberalism for its insistence that truth is relative and multifaceted and for its willingness to accommodate all possible view-points of the rival philosophies. Jainism strongly upholds the individualistic nature of the soul and personal responsibility for one's decisions, and that self-reliance and individual efforts alone are responsible for one's liberation. The contribution of the Jains in the development of Indian philosophy has been significant. Jain philosophical concepts like Ahimsa, Karma, Moksa, Samsara, and the like are common with other Indian religions like Hinduism and Buddhism in various forms.
Eastern philosophy | Jain philosophy
Jains hold the Jain doctrine to be eternal and based on universal principles. In the current time cycle, they trace the origins of its philosophy to Rishabhanatha, the first "Tīrthankara". However, the tradition holds that the ancient Jain texts and Purvas which documented the Jain doctrine were lost and hence, historically, the Jain philosophy can be traced from Mahavira's teachings. Post Mahavira many intellectual giants amongst the Jain ascetics contributed and gave a concrete form to the Jain philosophy within the parameters set by Mahavira. Following is the partial list of Jain philosophers and their contributions:
Jain philosophy | Jain philosophers
These seven fundamental concepts, provide the metaphysical structure of Jain philosophy.
Ratnatraya | Right Faith
Vegetarianism and other nonviolent practices and rituals of Jains flow from the principle of ahiṃsā.
Jain philosophy | Ahiṃsā
Jain philosophy is the oldest Indian philosophy that separates body (matter) from the soul (consciousness) completely. Jainism was revived and re-established after Mahavira, the last and the 24th "Tirthankara", synthesised and revived the philosophies and promulgations of the ancient Śramaṇic traditions laid down by the first Jain tirthankara Rishabhanatha millions of years ago. According to Dundas, outside of the Jain tradition, historians date the Mahavira as about contemporaneous with the Buddha in the 5th-century BC, and accordingly the historical Parshvanatha, based on the c. 250-year gap, is placed in 8th or 7th century BC. Jainism is a Śramaṇic religion and rejected the authority of the Vedas.
Indian philosophy | Jain philosophy
Anēkāntavāda refers to the principles of perspectivism and multiplicity of viewpoints, the notion that truth and reality are perceived differently from diverse points of view, and that no single point of view is the complete truth. Jains contrast all attempts to proclaim absolute truth with "adhgajanyāyah", which can be illustrated through the parable of the "blind men and an elephant". This principle is more formally stated by observing that objects are infinite in their qualities and modes of existence, so they cannot be completely grasped in all aspects and manifestations by finite human perception. According to the Jains, only the "Kevalis"—omniscient beings—can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge.
Jain epistemology | Anekāntavāda
The statement ' (or, "Non-injury/nonviolence/harmlessness is the supreme/ultimate/paramount/highest/absolute duty"'/virtue/attribute/religion" — slashes are used here to present alternative denotations) is often found inscribed on the walls of the Jain temples. Like in Hinduism, the aim is to prevent the accumulation of harmful karma. When Mahavira revived and reorganised the Jain faith in the 6th or 5th century BCE, "Ahimsa" was already an established, strictly observed rule. Rishabhanatha (Ādinātha), the first Jain Tirthankara, whom modern Western historians consider to be a historical figure, followed by Parshvanatha (Pārśvanātha) the twenty-third Tirthankara lived in about the 8th century BCE. He founded the community to which Mahavira's parents belonged.
Ahimsa | Jainism
Mahavira (599–527 BC), the 24th Tirthankara of Jainism, developed an early philosophy regarding relativism and subjectivism known as "Anekantavada". As a result of this acceptance of alternate religious practices, the phenomenon of proselytisation is largely absent in these religions but not unknown. Converts are welcome to the Jain faith.
Proselytism | Jainism
10.3 Dr. S. Radhakrishnan, the former President of India, in his book "Indian Philosophy Vol I" mentioned as under: 15. Dr. Radhakrishnan, who edited the 6th Volume of The Cultural Heritage of India, mentioned as under:
Legal status of Jainism as a distinct religion in India | Dr. S. Radhakrishnan
Jains, unlike Muslims, do not believe in a creator God. Jainism believed in individual soul will attained moksa with intense meditation self discipline and sacrifice even food and water to attain Moksa which is state of free from cycle of birth and karma,that soul will merge with nature and ultimate peace and eternity against time and space.
Islam and Jainism | Creator god
Similarly, the early Jain scholar Haribhadra, who likely lived between the 6th and 8th century, states that those who do not follow the teachings of Jainism cannot be "approved or accommodated". John Koller states "anekāntavāda" to be "epistemological respect for view of others" about the nature of existence whether it is "inherently enduring or constantly changing", but "not relativism; it does not mean conceding that all arguments and all views are equal". In contemporary times, according to Paul Dundas, the "Anekantavada" doctrine has been interpreted by some Jains as intending to "promote a universal religious tolerance", and a teaching of "plurality" and "benign attitude to other [ethical, religious] positions".
Anekantavada | Inclusivist or exclusivist
The principle of "anekāntavāda" also influenced Mohandas Karamchand Gandhi to adopt principles of religious tolerance, and "satyagraha".
Jain philosophy | Anekāntavāda
Jains maintain that knowledge is the nature of the soul. According to Champat Rai Jain:
Jain epistemology | Nature of the soul
The Jain tradition believes that their religion is eternal, and the teachings of their first "Tirthankara Rishabhanatha" were their scriptures millions of years ago. The mythology states that the "tirthankaras" taught in divine preaching halls called "samavasarana", which were heard by the gods, the ascetics and laypersons. The discourse delivered is called "Śhrut Jnāna" (or heard knowledge) and comprises eleven "angas" and fourteen "purvas". The discourse is remembered and transmitted by the "Ganadharas" (chief disciples), and is composed of twelve "angas" (departments). It is symbolically represented by a tree with twelve branches. According to the Jain tradition, an "araha" (worthy one) speaks meaning that is then converted into "sūtra" ("sutta") by his disciples, and from such "sūtras" emerge the doctrine.
Jain literature | Canonical
[[Jainism]] is a religion originating in [[Iron Age India|ancient India]], its ethical system promotes self-discipline above all else. Through following the [[asceticism|ascetic]] teachings of [[Tirthankara|Jina]], a [[human]] achieves [[Moksa (Jainism)|enlightenment (perfect knowledge)]]. Jainism divides the universe into living and non-living beings. Only when the living becomes attached to the non-living does suffering result. Therefore, happiness is the result of self-conquest and freedom from external objects. The meaning of life may then be said to be to use the physical body to achieve self-realization and bliss. Jains believe that every human is responsible for his or her actions and all living beings have an eternal [[Soul (spirit)|soul]], "[[jiva]]".
Meaning of life | Jainism
The statement "" is often found inscribed on the walls of the Jain temples. Like in Hinduism, the aim is to prevent the accumulation of harmful karma. When lord Mahaviraswami revived and reorganized the Jain faith in the 6th or 5th century BCE, Rishabhanatha (Ādinātha), the first Jain Tirthankara, whom modern Western historians consider to be a historical figure, followed by Parshvanatha (Pārśvanātha) the twenty-third Tirthankara lived in about the 8th century BCE. He founded the community to which Mahavira's parents belonged. Ahimsa was already part of the "Fourfold Restraint" ("Caujjama"), the vows taken by Parshva's followers. In the times of Mahavira and in the following centuries, Jains were at odds with both Buddhists and followers of the Vedic religion or Hindus, whom they accused of negligence and inconsistency in the implementation of Ahimsa.
Nonviolence | Jainism
The monk Ātmārām (1837 – 1896), who was originally a Śvetāmbara Sthānakavāsī monk and later became the mendicant leader Ācārya Vijayānandasūri, discovered upon reading early Jain texts in Prakrit and their Sanskrit commentaries that there was an abundance of references to image worship. This led him to believe that the non-Mūrtipūjaka position actually "contravened Jain scripture".
Murtipujaka | Agreements and disagreements
The Tirthankara is a guide and teacher who points the way to enlightenment, but the struggle for enlightenment is one's own. Moral rewards and sufferings are not the work of a divine being, but a result of an innate moral order in the cosmos; a self-regulating mechanism whereby the individual reaps the fruits of his own actions through the workings of the karmas. Jains believe that to attain enlightenment and ultimately liberation from all karmic bonding, one must practice the ethical principles not only in thought, but also in words (speech) and action. Such a practice through lifelong work towards oneself is regarded as observing the "Mahavrata" ("Great Vows").
God in Jainism | Godliness
This traditional belief, according to Vaiyapuri Pillai, is supported by a few Jaina Prakrit words such as "patimaiyon" found in the "Tolkappiyam".
Tolkāppiyam | Author
They, instead, see renunciation rather than self-sacrifice as the highest ideal for a Jain sati. Hindus think Jainism is simply another branch of Hinduism. Jain apologist like Champat Rai Jain, held that Hindus are Jaina allegorists who have allegorised the Jain teachings. However, such claims are not supported by historical facts.
Jainism and Hinduism | Jains and the Hindu society
Jainism is an ancient Indian religion belonging to the śramaṇa tradition. It prescribes "ahimsa" (non-violence) towards all living beings to the greatest possible extent. The three main teachings of Jainism are "ahimsa", "anekantavada" (non-absolutism), "aparigraha" (non-possessiveness). Followers of Jainism take five main vows: "ahimsa", "satya" (not lying), "asteya" (non stealing), "brahmacharya" (chastity), and "aparigraha". Monks follow them completely whereas "śrāvakas" (householders) observe them partially. Self-discipline and asceticism are thus major focuses of Jainism.
Timeline of Jainism | Introduction
Mr Ramesh Mehta, a leader of the community, is a full-fledged member of the Belgian Council of Religious Leaders put up on 17 December 2009.
Jainism in Belgium | Leaders within the community
He was the head till 463 BCE. Sudharma Svami and Jambu Svami are also traditionally said to have attained "keval jnana". It is said that no one after Jambu Svami has attained it till now.
History of Jainism | Lineage
Jain philosophy can be described in various ways, but the most acceptable tradition is to describe it in terms of the Tattvas or fundamentals. Without knowing them one cannot progress towards liberation. They are: Each one of these fundamental principles are discussed and explained by Jain Scholars in depth. There are two examples that can be used to explain the above principle intuitively. (1) A man rides a wooden boat to reach the other side of the river. Now the man is Jiva, the boat is ajiva. Now the boat has a leak and water flows in. That incoming of water is Asrava and accumulating there is Bandh, Now the man tries to save the boat by blocking the hole.
Jain terms and concepts | Fundamental Principles (Tattvas)
Jainism does not support belief in a creator deity. According to Jain doctrine, the universe and its constituents—soul, matter, space, time, and principles of motion—have always existed. All the constituents and actions are governed by universal natural laws. It is not possible to create matter out of nothing and hence the sum total of matter in the universe remains the same (similar to law of conservation of mass). Jain text claims that the universe consists of Jiva (life force or souls) and Ajiva (lifeless objects). Similarly, the soul of each living being is unique and uncreated and has existed since beginningless time.
Conceptions of God | Jainism
Jain philosophy can be described in various ways, but the most acceptable tradition is to describe it in terms of the "tattvas" or fundamentals. Without knowing them one cannot progress towards liberation. According to major Jain text, Tattvarthsutra, these are: Each one of these fundamental principles are discussed and explained by Jain scholars in depth. There are two examples that can be used to explain the above principle intuitively. This simple scenario can be interpreted as follows:
Tattva | Jainism
The earliest record of Digambara beliefs is contained in the Prakrit "Suttapahuda" of Kundakunda. Digambaras and Śvētāmbara differ in their practices and dress code, interpretations of teachings, and on Jain history especially concerning the "tirthankaras". Their monasticism rules differ, as does their iconography. Śvētāmbara has had more female than male mendicants, where Digambara has mostly had male monks and considers males closest to the soul's liberation. The Śvētāmbaras believe that women can also achieve liberation through asceticism and state that the 19th "Tirthankara" Māllīnātha was female, which Digambara rejects.
Jainism | Traditions and sects
Jain is the title and name given to an adherent of Jainism. The term has its origin in the Sanskrit term jina ("conqueror" or "victor"). This article lists prominent individuals who have self-identified as a follower of Jainism.
List of Jains | Introduction
Ājīvika considered the karma doctrine as a fallacy. Ājīvikas were atheists and rejected the authority of the Vedas, but they believed that in every living being is an "ātman" – a central premise of Hinduism and Jainism.
Indian philosophy | Ājīvika philosophy
According to Jainism, the soul can directly know the thoughts of others. Such knowledge comes under the category of 'Manhaparyaya Jnana'.
Jain epistemology | Telepathy
Jain philosophy deals extensively with the problems of metaphysics, reality, cosmology, ontology, epistemology, and divinity. Jainism is essentially a transtheistic religion of ancient India. It continues the ancient tradition, which co-existed with the Vedic tradition since ancient times. The distinguishing features of Jain philosophy include a mind-body dualism, denial of a creative and omnipotent God, karma, an eternal and uncreated universe, non-violence, the theory of the multiple facets of truth, and morality based on liberation of the soul. Jain philosophy attempts to explain the rationale of being and existence, the nature of the Universe and its constituents, the nature of the bondage and the means to achieve liberation.
Eastern philosophy | Jain philosophy
Jainism is an Indian religion which is traditionally believed to be propagated by twenty-four spiritual teachers known as "tirthankara". Broadly, Jainism is divided into two major schools of thought, Digambara and Svetambara. These are further divided into different sub-sects and traditions. While there are differences in practices, the core philosophy and main principles of each sect is same.
Jain schools and branches | Introduction
The Jain morality and ethics are rooted in its metaphysics and its utility towards the soteriological objective of liberation. Jaina ethics evolved out of the rules for the ascetics which are encapsulated in the "mahavratas" or the five great vows. These ethics are governed not only through the instrumentality of physical actions, but also through verbal action and thoughts. Thus, ahimsa has to be observed through mind, speech, and body. The other rules of the ascetics and laity are derived from these five major vows. Jainism does not invoke fear of or reverence for God or conformity to the divine character as a reason for moral behaviour, and observance of the moral code is not necessary simply because it is God's will.
Jain philosophy | Ethics
Jain philosophy is the oldest Indian philosophy that separates body (matter) from the soul (consciousness) completely. Jain philosophy deals with reality, cosmology, epistemology (study of knowledge) and Vitalism. It attempts to explain the rationale of being and existence, the nature of the Universe and its constituents, the nature of soul's bondage with body and the means to achieve liberation. Jain texts expound that in every half-cycle of time, twenty-four tirthankaras grace this part of the Universe to teach the unchanging doctrine of right faith, right knowledge and right conduct. Jain philosophy means the teachings of a "Tirthankara" which are recorded in Sacred Jain texts.
Jain philosophy | Introduction
Jainism had a major influence in developing a system of philosophy and ethics that had a major impact on Mohandas Karamchand Gandhi. The scholarly research and evidences have shown that philosophical concepts that are typically Indian – Karma, Ahimsa, Moksa, reincarnation and like – either have their origins in the shramana traditions or were propagated and developed by Jain teachers. The sramanic ideal of mendicancy and renunciation, that the worldly life was full of suffering and that emancipation required giving up of desires and withdrawal into a lonely and contemplative life, was in stark contrast with the brahmanical ideal of an active and ritually punctuated life based on sacrifices, household duties and chants to deities.
Jain philosophy | Contributions to Indian philosophy
According to Jain doctrine, the universe and its constituents—soul, matter, space, time, and principles of motion—have always existed. Jainism does not support belief in a creator deity. All the constituents and actions are governed by universal natural laws. It is not possible to create matter out of nothing and hence the sum total of matter in the universe remains the same (similar to law of conservation of mass). Jain texts claim that the universe consists of "jiva" (life force or souls) and "ajiva" (lifeless objects). The soul of each living being is unique and uncreated and has existed during beginningless time.
Jainism and non-creationism | Introduction
Jains believe all souls are equal because they all possess the potential of being liberated and attaining [[Moksa (Jainism)|Moksha]]. The [[Karma in Jainism|Jain view of karma]] is that every action, every word, every thought produces, besides its visible, and invisible, the transcendental effect on the soul. Jainism includes strict adherence to [[Ahimsa in Jainism|ahimsa]] (or "ahinsā"), a form of [[nonviolence]] that goes far beyond [[vegetarianism]]. Jains refuse food obtained with unnecessary cruelty. Many practice a lifestyle similar to [[veganism]] due to the violence of modern dairy farms, and others exclude [[root vegetable]]s from their diets in order to preserve the lives of the plants from which they eat.
Meaning of life | Jainism
The Tattvārthasūtra, which encapsulates major philosophical doctrines, is accepted by all traditions of Jainism. This coherence in philosophical doctrine and consistency across different schools has led scholars like Jaini to remark that in the course of history of Jainism no heretical movements like Mahayana, tantric or bhakti movement developed outside mainstream Jainism. Thus, there are traditions within Jainism, but basically the same philosophy that is at the core of Jainism.
Jain philosophy | Schools and traditions
The Jain philosopher Kundakunda distinguishes between two perspectives of truth:
Two truths doctrine | Jainism
Anekāntavāda (Sanskrit: अनेकान्तवाद, "many-sidedness") refers to the Jain doctrine about metaphysical truths that emerged in ancient India.[1] It states that the ultimate truth and reality is complex and has multiple aspects.[2] Anekantavada has also been interpreted to mean non-absolutism, "intellectual Ahimsa",[3] religious pluralism,[4] as well as a rejection of fanaticism that leads to terror attacks and mass violence. The origins of anekāntavāda can be traced back to the teachings of Mahāvīra (599–527 BCE), the 24th Jain Tīrthankara.[10] The dialectical concepts of syādvāda "conditioned viewpoints" and nayavāda "partial viewpoints" arose from anekāntavāda in the medieval era, providing Jainism with more detailed logical structure and expression.
Two truths doctrine | Jainism
Jainism, along with Buddhism, has been categorized as atheist philosophy (i.e. "Nāstika darśana") by the followers of Vedic religion. Those who did not believe in Vedas and rejected Brahma as the creator of the universe were labeled as "Nāstika". However, the word "Nāstika" corresponds more to "heterodox" than to "atheism". Sinclair Stevenson, an Irish missionary, declared that "the heart of Jainism is empty” since it does not depend on beseeching an omnipotent God for salvation. While fervently appealing for them to accept Christianity, she says Jains believe strongly in forgiving others, and yet have no hope of forgiveness by a higher power.
Jainism and non-creationism | Criticism
Recent events lead to dissatisfaction with the monastic tradition and its related emphasis on austerities saw the arising of two new sects within Jainism in the 20th century. These were essentially led by the laity rather than ascetics and soon became a major force to be reckoned with. The non-sectarian cult of Shrimad Rajchandra, who was one of the major influences on Mahatma Gandhi, is now one of the most popular movements. Another cult founded by Kanjisvami, laying stress on theological determinism and "knowledge of self", has gained a large following as well.
Jain philosophy | Recent developments
According to Asko Parpola, the Jain deity Naigamesa, who is also referred to as Hari-Naigamesin, is depicted in early Jain texts as riding the peacock and as the leader of the divine army, both symbols of Kartikeya.
Kartikeya | Jainism
This is problematic and a misreading of Jain historical texts and Mahavira's teachings, states Dundas. The "many pointedness, multiple perspective" teachings of the Mahavira is a doctrine about the nature of Absolute Reality and human existence, and it is sometimes called "non-absolutism" doctrine. However, it is not a doctrine about tolerating or condoning activities such as sacrificing or killing animals for food, violence against disbelievers or any other living being as "perhaps right". The Five vows for Jain monks and nuns, for example, are strict requirements and there is no "perhaps, just one perspective". Similarly, since ancient times, Jainism co-existed with Buddhism and Hinduism, according to Dundas, but Jainism was highly critical of the knowledge systems and ideologies of its rivals, and vice versa.
Anekantavada | Inclusivist or exclusivist
A soul who destroys all its passions and desires has no desire to interfere in the working of the universe. If godliness is defined as the state of having freed one's soul from "karmas" and the attainment of enlightenment/Nirvana and a god as one who exists in such a state, then those who have achieved such a state can be termed gods ("Tirthankara"). Besides scriptural authority, Jains also employ syllogism and deductive reasoning to refute creationist theories. Various views on divinity and the universe held by the vedics, sāmkhyas, mimimsas, Buddhists, and other school of thoughts were criticized by Jain Ācāryas, such as Jinasena in Mahāpurāna.
Nontheistic religion | Jainism
Consequently, no single, specific, human view can claim to represent absolute truth. The doctrine of multiple viewpoints (Sanskrit: Nayavāda), holds that the ways of looking at things (Naya) are infinite in number. This is manifested in scripture by use of conditional propositions, called Syādvāda (syād = 'perhaps, may be'). The seven used conditional principles are listed below.
Jain epistemology | Anekāntavāda
Within the doctrine of Jainism, the "tirthankara" holds the highest status. Hemachandra says that a "deva" (roughly god) is the one who has conquered his internal desires and passions. This requirement, according to him, was fulfilled only by the tirthankara. The gods of Hindus are considered worldly having desires for women and weapons. Hence their path for spiritual upliftment and salvation is rejected by the Jains. Some personage mentioned in the Vedas and Jain scriptures are same. There is mention of the first tirthankara, Rishabhanatha in Rig Veda and Vishnu Purana. Rig Veda, X. 12. 166 states- Vishnu Purāna mentions:
Jainism and Hinduism | Jain deities and Hindu texts
This principle is more formally stated by observing that objects are infinite in their qualities and modes of existence, so they cannot be completely grasped in all aspects and manifestations by finite human perception. According to the Jains, only the "Kevalis"—omniscient beings—can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge. Consequently, no single, specific, human view can claim to represent absolute truth.
Kevala Jnana | Jain epistemology
According to the Jain philosophy, the world ("Saṃsāra") is full of "hiṃsā" (violence). Therefore, one should direct all his efforts in attainment of "moksha". According to the Jain text, Tattvartha sutra:
Jain philosophy | The Path to Liberation
His view has become the mainstream view in Digambara Jainism.
Kundakunda | Thought
In Jainism, the ancient and perhaps timeless philosophical concepts, like "Parasparopagraho Jivanam", were more recently compiled into a Jain Declaration on Nature, which describes the religion's inherent biocentrism and deep ecology.
Religion and environmentalism | Jainism
Digambara Jain philosophy postulates that seven ""tattva"" (truths or fundamental principles) constitute reality, These are:- Svetambara Jain philosophy add two more to the above list, which are as follows:
Jain philosophy | Fundamentals
Jainism as a religion exists throughout India. Jainism also varies from state to state, but the core values are the same.
Jainism in India | Jainism by state
"Anekāntavāda" means non-absolutism. In Jainism, a thing is supposed to have infinite-fold characteristics or properties. Therefore, the basic thesis in Jainism is the non-one-sided ("anekānta") nature of reality. According to Āchārya Samantabhadra:
Aptamimamsa | Anekāntavāda
At the core of the philosophy is the belief that faith facilitates a connection to a consciousness that transcends normal experience or critical analysis, and that the prayers of the Avesta, which are to a degree metrical, are a means to achieve that consciousness. In contrast with mainstream Zoroastrianism, the beliefs in reincarnation, vegetarianism, spiritual vibrations, and the like are unique to the movement and are heavily influenced by Theosophy.
Ilm-e-Khshnoom | Principal belief
Traditionally, the original doctrine of Jainism was contained in scriptures called Purva. There were fourteen Purva. These are believed to have originated from Rishabhanatha, the first "tirthankara". There was a twelve-year famine around fourth century BCE. At that time, Chandragupta Maurya was the ruler of Magadha and Bhadrabahu was the head of Jain community. Bhadrabahu went south to Karnataka with his adherents and Sthulabhadra, another Jain leader remained behind. During this time the knowledge of the doctrine was getting lost. A council was formed at Pataliputra where eleven scriptures called Angas were compiled and the remnant of fourteen purvas were written down in 12th Anga, Ditthivaya by the adherents of Sthulbhadra.
Jain schools and branches | Schism
By Shredding of the karmic particles, the soul acquires perfect knowledge. With such a knowledge, the knowledge and soul becomes one. Such a knowledge is Kevala Jnana.
Jain epistemology | Omniscience
The concepts of Guṇa (attributes) and Dravya (substances) are what differentiates Jain worldview from Buddhist worldview. The Jain worldview claims that real cause of all the phenomena in the universe is the attributive and substantive base of those phenomena whereas Buddhist Worldview denies the existence of attributive or substantive base for any of the phenomena in the universe.
Guṇa (Jainism) | Introduction
Jainism is an ancient Indian religion of obscure origins. Jains claim it to be eternal, and consider the first "tirthankara" Rishabhanatha as its earthly founder. Scholars have conjectured that images such as those of the bull in Indus Valley Civilization seal are related to Jainism. It is one of the "Śramaṇa" traditions of ancient India, those that rejected the Vedas, and according to the philosopher Sarvepalli Radhakrishnan, it existed before them. The historicity of first twenty two Tirthankars is not traced yet. The 23rd tirthankar, Parshvanatha, was a historical being, possibly of the eighth century BCE. Mahāvīra is considered a contemporary of the Buddha, in around the 5th century BCE.
Jainism | Ancient
Though he follows several principles of Jain monasticism, such as observing "mahavrata"s (major vows), he does not consider himself a monk. He resides with his followers at the ashram in Dharampur and with his family when in Mumbai.
Rakesh Jhaveri | Personal life
On 3 September 1949, while addressing a public meeting at Allahabad, the first Prime Minister of India, Jawaharlal Nehru said: The said speech can be considered to be a clarification on Article 25 of the Constitution of India. 10.2 On 31 January 1950, the PPS to the then Prime Minister of India sent a letter to the Jain Deputation on behalf of the then Prime Minister, which reads as under: (See adjoining image for original letter)
Legal status of Jainism as a distinct religion in India | Jawaharlal Nehru
The doctrines of "anekāntavāda" and "syādavāda" are criticized on the grounds that they engender a degree of hesitancy and uncertainty, and may compound problems rather than solve them. Critics submit Jain epistemology asserts its own doctrines, but is unable to deny contradictory doctrines, and is therefore self-defeating. It is argued that if reality is so complex that no single doctrine can describe it adequately, then "anekāntavāda" itself, being a single doctrine, must be inadequate. This criticism seems to have been anticipated by Ācārya Samantabhadra who said: "From the point of view of "pramana" (means of knowledge) it is "anekānta" (multi-sided), but from a point of view of "naya" (partial view) it is "ekanta" (one-sided)." In defense of the doctrine, Jains point out that "anekāntavāda" seeks to reconcile apparently opposing viewpoints rather than refuting them.
Criticism of Jainism | Anekantavada
Jainism also believes in the afterlife. They believe that the soul takes on a body form based on previous karmas or actions performed by that soul through eternity. Jains believe the soul is eternal and that the freedom from the cycle of reincarnation is the means to attain eternal bliss.
Afterlife | Jainism
In fact, the Jain doctrine of anekantavada emerges to be a social attempt at equality and respect to all diverse views and ideologies through the philosophical elucidation of the truth or reality. The idea of reality gets enrichment in Jainism as it proposes that the reality cannot be the one and ultimate, it can have multi-dimensional form. So, what is reality for one individual may not be the reality for others. Anekantavad brings forth a synthesis, a happy blend and proposes that reality has many forms as seen by various individuals and all must respect the reality perceived by one-another.
Anekantavada | Philosophical overview
Through the ages, Jain philosophers have adamantly rejected and opposed the concept of creator and omnipotent God and this has resulted in Jainism being labeled as "nāstika darsana" or atheist philosophy by the rival religious philosophies. The theme of non-creationism and absence of omnipotent God and divine grace runs strongly in all the philosophical dimensions of Jainism, including its cosmology, karma, moksa and its moral code of conduct. Jainism asserts a religious and virtuous life is possible without the idea of a creator god.
Creator deity | Jainism
Like many ancient Indian traditions, Jainism does not believe in a creator, omnipotent, omniscient, eternal God; however, the cosmology of Jainism incorporates a meaningful causality-driven reality, and includes four realms of existence ("gati"), and one of them for "deva" (celestial beings, gods). A human being can choose and live an ethical life (karma), such as being non-violent (ahimsa) against all living beings, thereby gain merit and be reborn as "deva". Jain texts reject a trans-cosmic God, one who stands outside of the universe and lords over it, but they state that the world is full of "devas" who are in human-image with sensory organs, with the power of reason, conscious, compassionate and with finite life.
Deity | Jainism
Sramanas developed and laid emphasis on Ahimsa, Karma, moksa and renunciation.
Jain philosophy | Contributions to Indian philosophy
Jains see their tradition as eternal. Organized Jainism can be dated back to Parshva who lived in the ninth century BCE, and, more reliably, to Mahavira, a teacher of the sixth century BCE, and a contemporary of the Buddha. Jainism is a dualistic religion with the universe made up of matter and souls. The universe, and the matter and souls within it, is eternal and uncreated, and there is no omnipotent creator deity in Jainism. There are, however, "gods" and other spirits who exist within the universe and Jains believe that the soul can attain "godhood"; however, none of these supernatural beings exercise any sort of creative activity or have the capacity or ability to intervene in answers to prayers.
History of atheism | Jainism
The permanent being is conceptualized as "jiva" (soul) and "ajiva" (matter) within a dualistic "anekāntavāda" framework. According to Paul Dundas, in contemporary times the "anekāntavāda" doctrine has been interpreted by some Jains as intending to "promote a universal religious tolerance", and a teaching of "plurality" and "benign attitude to other [ethical, religious] positions". Dundas states this is a misreading of historical texts and Mahāvīra's teachings. According to him, the "many pointedness, multiple perspective" teachings of the Mahāvīra is about the nature of absolute reality and human existence. He claims that it is not about condoning activities such as killing animals for food, nor violence against disbelievers or any other living being as "perhaps right".
Jainism | Many-sided reality ("anekāntavāda")
In Hinduism, no one definite path to salvation is prescribed.
Jainism and Hinduism | Moksha (liberation)
The Jain doctrine postulates an eternal and ever-existing world which works on universal natural laws. The existence of a creator deity is overwhelmingly opposed in the Jain doctrine. , a Jain text authored by "Ācārya Jinasena" is famous for this quote: According to Jains, the universe has a firm and an unalterable shape, which is measured in the Jain texts by means of a unit called "Rajlok", which is supposed to be very large. The Digambara sect of Jainism postulates that the universe is fourteen "Rajloks" high and extends seven "Rajloks" from north to south. Its breadth is seven "Rajlok"s long at the bottom and decreases gradually towards the middle, where it is one "Rajlok long".
Jain cosmology | Universe and its structure
That blockage is "Samvara" and throwing the water outside is Nirjara. Now the man crosses the river and reaches his destination, Moksha.
Jain terms and concepts | Fundamental Principles (Tattvas)