Download Jainism - Philadelphia Project

Like Buddhism, Jainism originated from Hinduism and therefore some
still regard it as a Hindu sect. Although not one of the world's largest
religions in numbers (adherents estimated between 3 and 12 million),
Jainism's practice of extreme asceticism and non-violence does make it of
some interest to the casual as well as serious scholar of religion.
Jainism
Started in India during the 6th century BC at about the same time as Buddhism, Confucianism
and Taoism, Jainism is somewhat of a paradox in the sense that a sect which began with the
ideal of extreme asceticism and renunciation of material wealth has today become one of the
wealthiest classes in India.
Nevertheless, in spite of being geographically constricted to India where it is followed by a
mere %%% of the population, Jainism has had some impact on the rest of the world. It is said that
the Jain doctrine of extreme non-violence ("ahimsa") has played a major role in the lives and
philosophies of such great and renowned men as Albert Schweitzer, Mohandas Gandhi and
Martin Luther King Jr.
NOTE: Because Jainism originated from Hinduism and so many similarities remain between the
two religions, it is easier to understand Jainism if one first gains at least a basic understanding of
Hinduism (see article: "Hinduism").
ABOVE: A Jain temple in India.
General beliefs
Although the basic beliefs of Jainism regarding reincarnation, liberation of the soul and the
nature of God is similar to that of its "mother-religion" (Hinduism), there are many areas where
Jainism holds its own unique views and beliefs. In a nutshell, the basic philosophy of Jainism is
that liberation of the soul and eternal bliss can be attained through a life of renunciation of
worldly desires, non-violence and self-conquest.
Eternal Souls
Jains believe that all living creatures, including plants (even plankton), insects, animals and
humans, have eternal souls. In addition, small clusters of invisible souls, called nigodas are inhabit
the four elements: earth, wind, fire, and water. The soul or jiva ("a conscious, living being" or "living
substance") only temporarily reside in the body which is regarded as an inanimate "container".
They believe that there are an infinite number of jivas in the universe and that many jivas exist
without bodies at any given time.
The Jain view of the soul or jiva differs from Hinduism in that they believe that each jiva lives
eternally independant from others whereas Hinduism holds that each soul is eternally part of
Brahman (the “Absolute”, “World Soul” or the “force of existance” which "penetrates everything").
They believe that each jiva is responsible for everything that it does and that it will therefore bear
the consequences of its own actions.
The souls of all creatures are equal in value and should therefore be treated with compassion
and respect. Jains are therefore compelled to not only treat all human beings with respect and
reverence, but to treat all species of life in the same way. For this reason, Jains adhere to strict
non-violence which, among other things, results in strict vegetarianism.
(Also see paragraph "Liberated and Unliberated Souls" below.)
Continious Reincarnation
ABOVE: A painting depicting reincarnation.
Like Hindus, Jains believe in the continious cycle of reincarnation ("samsara"). When a person dies,
the soul or jiva is reborn into another body to live another life. Depending on the karma
accumulated during the previous live (see next paragraph), a soul can be born into a human,
animal, insect or even plant-body. The soul's mental state of mind (calm or in turmoil) can also
have a positive or negative effect on the type of body and the conditions under which it wil be
reborn.
Unlike Hindus, Jains believe that each jiva has been associated with matter and has been part
of the cycle of birth and death since the beginning of time. They therefore do not believe like
Hindus that souls caught up in this cycle has somehow fallen from perfection (the knowledge of
their being part of Brahman).
Like Hindus and Buddhists, Jains also strive to be liberated from this cycle of reincarnation by
attaining liberation ("moksha"). Jains believe that each individual is responsible for attaining
liberation through its own efforts. There are no gods, angels or higher beings that can assist one
on this path.
The problem of Karma
Jains believe that the quality and nature of each new life or embodiment is determined by karma
(meaning "action") accumulated by the soul during previous lives. Unlike most other views on
karma, Jains believe that karma actually is a physical substance and that karma-particles literally
sticks to the soul as a result of its actions, words and even thoughts. They also believe that not
only is the future embodiment of jiva determined by its karma, but that the quantity and nature
of the karma sticking to the jiva determines whether it will be happy or unhappy and also effects
events in its current life.
Good or non-harmful karma (punya) is accumulated through good living and good deeds
while bad or harmful karma (papa) is the result of bad living and bad deeds. Jains distinguish
between four types of non-harmful and four types of harmful karma:
Non-harmful (punya) Karma:
•
Vedaniya (feeling-producing) karma - determines whether the jiva has pleasant or
unpleasant experiences.
•
Nama (physique-determining) karma - determines the physical characteristics of the new
life as well as the spiritual potential of the new life.
•
Ayu (life-span-determining) karma - determines the duration of a being's life (within the
limits of the species into which the jiva is reborn).
•
Gotra (status-determining) karma - determines the status or socil standing of a being
within its species.
Harmful (papa) Karma:
•
Mohaniya (delusory) karma - deludes the jiva and causes attachment to false beliefs,
thereby preventing the jiva from living a correct life.
•
Jnana-avaraniya (knowledge-obscuring) karma - blocks the jiva's natural omniscience and
interferes with the jiva's intellect and senses. Prevents the jiva from "understanding the
truth".
•
Dars(h)an-avarniya (perception-obscuring) karma - interferes with the senses and distorts
the jiva's perception.
•
Antaraya (obstructing) karma - obstructs the jiva's energy thereby hindering the jiva from
doing good deeds.
The only way for a jiva to attain moksha (liberation) is to become completely free of all karma.
Accumilated karma can be removed from the jiva by living according to the Jain vows (see
paragraph: "5 Great Vows" below). Other types of karma expire on their own after causing
suffering whilst accumilating further karma can be avoided by correct living and correct thinking.
Enlightenment and Liberation
ABOVE: Hand-symbol of Jainism with swastika.
Liberation of the soul can only be attained through the individual's own efforts. Therefore, there is
no worship (of God or gods) or prayer. Jains distinguish between enlightenment and total
liberation (moksha) of the soul. Enlightenment can be attained by becoming free of all harmful
karma. An enlightened jiva is called an arihant and although it is still human, it has perfect
knowledge and can no longer do any bad deeds which would result in accumulating harmful
karma.
An arihant can only achieve complete liberation through further embodiments during which
all the non-harmful karma can expire. However, Jains believe that no-one can achieve
enlightenment in the present era (during the 5th and 6th spokes of the current time cycle – see
paragraph: "Jain Cosmology and Time" below). This includes even the most dedicated of Jain
monks living at this time.
When an arihant finally does become free of all karma thereby attaining liberation, it travels to
the "supreme abode" - the highest level of the universe - where it lives eternally with other
liberated jivas in a disembodied state of bliss.
Liberated and Unliberated souls
Siddhas - Liberated Souls
Jain believe that some jivas have already achieved liberation (moksha) from the cycle of
reincarnation and are therefore not reborn any longer. These souls are called siddhas and they
have no physical bodies. Jains claim that siddhas are "perfect beings" that possess infinite
knowledge, infinite vision, infinite power, and that they experience infinite bliss.
Because of their belief in siddhas and the fact that siddhas are in a sense worshiped by Jains,
some observers has mistakenly concluded that Jains does indeed worship gods. The fact is that
siddhas differ from most conventional ideas of God or gods as they cannot create or destroy or
intervene in the universe in any way whatsoever; they cannot be known in a personal
relationship; they do not expect anything from human beings and humans cannot expect
anything from them apart from being inspired by what they have achieved (liberation from
reincarntion).
Unliberated Souls
Jains believe that all souls or jivas have the potential to become siddhas by attaining liberation
from the cycle of reincarnation. All living creatures – as unliberated jivas - are categorized into five
groups according to their state of development. Only humans are able to attain liberation directly,
whereas jivas embodied into beings from lower categories first have to evolve (through
reincarnation) to higher creatures.
The categories of unliberated souls are:
•
Ekendriya - beings with only one sense (touch) including plants and the four elements:
earth, wind, fire, and water. The elements are "inhabited" by small clusters of invisible souls,
called nigodas.
•
Beindriya - beings with two senses (touch and taste) including some insects such as
termites, earthworms, etc.
•
Treindriya - beings with three senses (touch, taste and smell) including other insects or
stages of insect such ants, beetles and moths.
•
Chaurindriya - beings with four senses (touch, taste, smell and sight) including wasps, and
scorpions.
•
Panchendriya - beings with five senses (touch, taste, smell, sight and hearing). This group
is divided into four classes, namely infernal beings (jivas living in hell and therefore
experiencing the greatest suffering); higher animals (all non-human animals above
insects); human beings (the only form of jiva that is able to attain liberation directly); and
heavenly beings (the happiest form of of jiva).
Three Jewels of Jainism
The Jain gaol of attaining liberation (moksha) of the soul is persued by following what is known
as the "Three Jewels" of Jainism (also see paragraph: "Refuge in the Three Jewels" in the article:
"Buddhism"). These "jewels" or guiding ethic principles of Jainism are right faith, right knowledge
and right conduct.
The first two principles are very closely connected.
Samyak darshana (right faith)
Right faith does not imply blindly following certain teachings or doctrines. In stead, it means
having clear and unhindred perception through all five senses (feeling, tasting, smelling, seeing,
hearing). For this reason Samyak darshana is sometimes also translated as "right perception".
To achieve this, the believer has to strive and work hard to find the "truth" and avoid
preconceptions in order to perceive things clearly and correctly. Harmfull karma is the main
hinderence here as it can cause false beliefs, hinder understanding and distort perception.
Samyak jnana (right knowledge)
Right knowledge primarily refers to having the correct knowledge of the "real universe" and
having the correct mental attitude. Attaining this knowledge depends on having right faith
(perception) and also on studying the Jain Scriptures.
The correct mental attitude includes having a clear conscience and what Jains refer to as a
"pure soul" - a soul (jiva) free from attachment and desire with complete peace of mind.
Samyak charitra (right conduct)
If a person has right faith and right conduct, he or she will be able to achieve right conduct. This
means living according to Jain ethical rules, not harming other living beings and becoming free
from attachment, desire and other impure attitudes and thoughts.
Although a lot of emphasis is placed upon the physical elements of right conduct (eg nonviolence, vegetarianism, ascetism, etc), Jains believe that what you do physically is not more
important than what you do mentally. Right conduct therefore includes mental conduct – right
speach and thoughts.
5 Great Vows
In order to help them achieve the goals of the "Three Jewels" and spesifically the jewel of right
conduct (samyak charitra), Jains have five abstinences known as the "Five Great Vows". Two
versions of these vows are followed – the strict "mahavrata" followed by monks and nuns, and the
lesser "anuvrata" version followed by lay adherents.
The first of these vows – non-violence – is sometimes decribed as the basic and most important
principle of Jain living.
Ahimsa (non-violence)
ABOVE: A Jain monk with cloth mask to prevent him from accidentally swallowing and hurting
insects.
Jains believe that all living creatures as well as the four elements (earth, wind, fire, and water)
have souls. A soul ("jiva") is eternal and sacred irrespective of its current embodiment (human,
insect, plant, bacteria, etc) and should not be harmed under any conditions. For this reason, Jains
take the vow of Ahimsa (meaning "to be without harm").
The term "harm" includes all possible types of violence such as physical violence, mental
violence and verbal violence. Ahimsa further implies not only to do no harm to other souls, but to
also protect every other soul from any form of violence or harm. Jains therefore strive to further
such noble principles as justice, peace and freedom (as long as doing so does not involve
violence).
In their zeal to practice ahimsa, Jain monks and nuns take utmost care not to even accidently
step on an ant or other insect. Some even wear masks of muslin cloths over their mouths to avoid
from accidentally swallowing a flying insect.
Mohandas Gandhi was perhaps the most famous advocate of ahimsa as a form of "passive
resistance" to the occupying Brittish Empire in India during the 19th century. The American
humans rights leader, Martin Luther King Jr, followed Gandhi's principles during the Black Civil
Rights campaign of the 1960's. Christian missionary, doctor and philosopher Albert Schweitzer
also had great respect for the principle of ahimsa.
For most Jains, the practical implications of ahimsa also means adhering to a strict vegetarian
diet.
Remaining 4 Vows
The remaining four vows are Satya (truthfulness), Asteya (not stealing), Aparigraha (non-posession
or non-attachment) and Brahmacarya (chaste living). Satya is an undertaking to only speak
"harmless truth" while Asteya means not to take anything that has not been freely given to you.
Aparigraha or non-attachment means not having any worldy posessions while also severing all
attachments to other people (including family and friends), rights, material things or places.
The ideal form of Brahmacarya or chaste living is complete chastity. However, for most lay Jains it
means to refrain from any form of sexual promiscuity.
Glossary
Aryans: The Indo-Aryan nations that settled in the Indus valley (modern India) around 1500 BC.
Brahman – In Hinduism, the ultimate source of all that is (the visible and invisible world), and is at
the same time part of everything and above everything. Also described as the impersonal
“Absolute”, the “World Soul” or the “force of existance” which penetrates everything. The term is
also used for the highest of the Four Castes in ancient India at the time of Shakyamuni. They
served Brahma, with offerings; the keepers of the Vedas, i.e. priestly caste.
Caste System: An Indian Hindu system of dividing society into four main castes and thousands of
sub castes. These castes (orders in the social hierarchy) traditionally had strong social economical
and even political implications. The only way in which your caste position could be changed, is if
you fulfilled your "caste dharma" in your current life in order to attain a better position in your next
life.
Dharma: The Hindu and Buddhist concept of dharma refers primarily to the Cosmic Laws that
sustain everything, but on individual level it includes the laws according to which every person
must live. These laws or obligations are closely related to the caste in which a person is born.
Dualism / Dualistic: Belief in two equal powers which can be opposing each other (competing
dualism) or in balance with each other (balancing dualism).
Karma: The word karma means "action". Within the context of samsara, it gains the meaning of
the result of your action. Karma is therefore the belief that you deserved your current
circumstances through previous actions. In Jainism, good karma is called punya while bad karma
is called papa.
Moksha: Liberation of the soul from samsara.
Monism: A believe that “all is one” – an impersonal God that is part of everything and everything
is part of God.
Occult: A study and alledged 'science' of the hidden, secret, esoteric, demonic, paranormal and
supernatural - not related to the true God of the Bible.
Polytheistic: The belief in many gods or supreme/higher beings.
Sannyasi: Hindu holy people who leave the earthly world in search of the true spiritual reality.
Samsara: The eternal cycle of births and rebirths, which can happen in any life form.
Upanishads: The last of the Vedic texts, in which a strong philosophical tendency appears
Article by Manie Bosman (E-Mail [email protected])