JAINISM
(By Pravin Shah of Raleigh, NC. Received in January-2001)

Introduction:
Jainism is one of the oldest living religions of India. It predates recorded history as per references indicated in Hindu scriptures. It is an original system, quite distinct and independent from other systems of
Indian philosophy.

Jainism is a religion of purely human origin and is preached and practiced by one who has attained perfect knowledge, omniscience and self-control by his own personal efforts and has been liberated from the bonds of worldly existence, the cycle of births and deaths. Such human beings are considered Gods of Jainism. The concept of God as a creator, protector, and destroyer of the universe does not exist in Jainism. Also the idea of God's reincarnation as a human being to destroy the demons is not accepted in Jainism. In summary Jainism does not believe in creator God, but it is not an atheistic religion because it believes in many Gods who are self realized individuals and who have attained liberation.

In ancient times it was known by many names such as Saman tradition, or the religion of Nirgantha, or Jina. Literally Jina means a conqueror, that is, one who has conquered the worldly passions like desire, hatred, anger, greed, and pride by one's own personal efforts. Jina is a human being and not a supernatural being or an incarnation of an all mighty God. Some of the Jinas establish religious order, they are known as Tirthankara and there exist the spiritual lineage of the twenty-four Tirthankars of whom the ascetic sage Mahavir was the last. All human beings have the potentiality to become Jina

Founder:
About 2600 years ago Lord Mahavir or Vardhaman (599 to 527 BC), the twenty fourth and the last Tirthankara of this era revived the Jain philosophy preached by his predecessor Lord Parshva (950 to 850 BC) in India. He expanded the code of conducts and implemented daily rites for his followers applicable to his time. The present Jain scriptures reflect only his teachings.

Mahavir was a prince and his childhood name was Vardhaman. Being son of a king, he had many worldly pleasures, comforts, and services at his command. But at the age of thirty, he left his family and royal household, gave up his worldly possessions, and become a monk in search of a solution to eliminate pain, sorrow, and sufferings from life.

Mahavir spent the next twelve and half years in deep silence and meditation to conquer his desires, feelings, and attachments. He carefully avoided harming or annoying other living beings includinganimals, birds, insects, and plants. He also went without food for long periods. He was calm and peaceful against all unbearable hardships. During this period, his spiritual powers fully developed and at the end he realized perfect perception, perfect knowledge, perfect power, and total bliss. This realization is known as keval-jnana or the perfect enlightenment.

Mahavir spent the next thirty years travelling on bare foot around India preaching to the people the eternal truth he realized. The ultimate objective of his teaching is how one can attain total freedom from the cycle of birth, life, pain, misery, and death, and achieve the permanent blissful state of one's self. This is also known as liberation, nirvana, absolute freedom, or Moksha.

At the age of 72 (527 BC), Lord Mahavir attained nirvana and his purified soul left his body and achieved complete liberation. He became a Siddha, a pure consciousness, a liberated soul, living forever in a state of complete bliss. On the night of his nirvana, people celebrated the Festival of Lights (Dipavali) in his honor. This is the last day of Hindu and Jain calendar year known as Dipavali Day.

In summary Jainism existed before Lord Mahavir, and his teachings were based on those of his predecessors. Thus, unlike Lord Buddha, Mahavir was more of a reformer and propagator of an existing religious order than the founder of a new faith. He followed the well-established creed of his predecessor Tirthankara Parshvanath. However, he did reorganize the philosophical tenets to correspond to his times.

Philosophy:
Primarily Jainism assumes that the universe, with all its components, is without a beginning or an end, being everlasting and eternal. The wheel of time incessantly revolves like a pendulum. In the first half circle from the descending to the ascending stage where human prosperity, happiness, and life span increases and in the second half circle from the ascending stage to the descending stage where prosperity, happiness, and life span decreases.

Mahavir explained that from eternity, every living being (soul) due to its ignorance is in bondage of karmic atoms known as karma. These karma are continuously accumulated by our actions of body, mind and speech. Under the influence of karma, the soul is habituated to seek pleasures in materialistic belongings and possessions. This is the deep-rooted cause of self-centered violent thoughts, deeds, anger, hatred, greed, and such other vices. Which results in further accumulation of karma.

The doctrine of karma occupies a significant position in the Jaina philosophy. It provides a rational and satisfying explanation to the apparently inexplicable phenomena of birth and death, happiness and misery, inequalities in mental and physical attainments, and of the existence of different species of living beings. It explains that the principle governing the successions of life is karma. Our actions of body, mind, and speech bind us.

One can get rid of karma and attain liberation by simultaneously following the path of right faith (samyak-darshana), right knowledge (samyak-jnana), and right conduct (samyak-charitra). The proper knowledge of the six universal substances (six Dravya) and the nine fundamental truths (nine Tattva) is called right knowledge and true faith in that knowledge is called right faith. The right conduct includes nonviolence, self-purification, compassion, penance, austerity, and meditation.

The Six Universal Substances are:

Soul or Consciousness - Jiva - Living substance
Matter - Pudgala - Nonliving substance
Medium of motion - Dharma - Nonliving substance
Medium of rest - Adharma - Nonliving substance
Space - Akasa - Nonliving substance
Time - Kal or Samay - Nonliving substance

The Nine Tattvas (Principles) are:

Jiva - Soul or living being (Consciousness)
Ajiva - Non-living substances
Asrava - Cause of the influx of karma
Bandha - Bondage of karma
Punya - Virtue
Papa - Sin
Samvara - Stoppage or arrest of the influx of karma
Nirjara - Exhaustion of the accumulated karma
Moksha - Total liberation from karma

Jainism strives for the realization of the highest perfection of man, which in its original purity is free from all pain, suffering, and the bondage of birth and death.

Ethical Code:
The supreme ideal of the Jain religion is nonviolence (Ahimsa), equal kindness, and reverence for all forms of life in speech, thought, and action. Above all it is a religion of love and compassion to all living beings. At the heart of right conduct for Jains lie the five great vows:

Nonviolence (Ahimsa) - Not to cause harm to any living beings
Truthfulness (Satya) - To speak the harmless truth only
Non-stealing (Asteya) - Not to take anything not properly given
Chastity (Brahmacharya) - Not to indulge in sensual pleasure
Non-possession/ Non-attachment (Aparigraha) - Complete detachment from people, places, and material things

These vows can not be fully implemented without the acceptance of a philosophy of non-absolutism (Anekantvad) and the theory of relativity (Syadvad). Monks and nuns follow these vows strictly and totally, while the common people follow the vows as far as their life styles will permit.

Ahimsa (non-violence)

"Ahimsa parmo dharmah " (Non-violence is the supreme religion). A himsa is a principle that Jains teach and practice not only towards human beings but also towards all nature. The scriptures tell us: “Do not injure, abuse, oppress, enslave, insult, torment, torture or kill any creature or living being. "

The teaching of ahimsa refers not only to wars and visible physical actsof violence but to violence in the hearts and minds of human beings, their lack of concern and compassion for their fellow humans and for any other living being. Ancient Jain texts explain that violence (Himsa) is not defined by actual harm, for this may be unintentional. It is the intention to harm, the absence of compassion that makes action violent. Without violent thought there could be no violent actions.

In a positive sense ahimsa means caring for and sharing with all living beings, tending, protecting and serving them. It entrails universal friendliness (maitri), universal forgiveness (kshama) and universalfearlessness (abhaya).

Anekantavada (the doctrine of manifold aspects) The concept of universal interdependence underpins the Jain theory of knowledge, known as anekantavada or the doctrine of manifold aspects. In this ever changing universe (reality) there exist an infinity of viewpoints depending on the time, place, nature and state of the one who is the viewer and that which is viewed. Anekantavada means multifaceted view points.

This leads to the doctrine of syadvada or relativity, which states that truth is relative to different viewpoints (nayas). What is true from one point of view is open to question from another. Absolute truth cannot be grasped from any particular viewpoint alone because absolute truth is the sum total of all the different viewpoints that make up the universe.

Because it is rooted in the doctrines of anekantavada and syadvada, Jainism does not look upon the universe from an anthropocentric, ethnocentric or egocentric viewpoint. It takes into account the viewpoints of other species, other communities and nations and other human beings.

Non Possessions or Non-acquisitiveness : Accumulation of possessions and enjoyment for personal ends should be minimized. Giving charitable donations and one's time for community projects generously is a part of a Jain householder's obligations.

It is this sense of social obligation born out of religious teachingsthat has led the Jains to found and maintain innumerable schools, colleges, hospitals, clinics, lodging houses, hostels, orphanages, relief and rehabilitation camps for the handicapped, old, sick and disadvantaged as well as hospitals for ailing birds and animals.

Wants should be reduced, desires curbed and consumption levels kept within reasonable limits. Using any resource beyond one's needs and misuse of any part of nature is considered a form of theft. Indeed, the Jain faith goes one radical step further and declares unequivocally that waste and creating pollution are acts of violence.

Jainism is unique in allowing the very spiritually advanced person to hasten his own death by certain practices (principally fasting) under specified circumstances.

Thus, the principles of Jainism, if properly understood in their right perspective and faithfully adhered to, will bring contentment and inner happiness and joy in the present life. This will elevate the soul in future reincarnations to a higher spiritual level, ultimately achieving Perfect Enlightenment, reaching its final destination of Eternal Bliss, ending all cycles of birth & death.

Denominations and Major Sects :   Mahavir attracted people from all walks of life, rich and poor, kings and commoners, men and women, princes and priests, touchable and untouchable. Mahavir proclaimed that in the matters of spiritual advancement, both men and women are on an equal footing. Many women followed Mahavir's path and renounced the world in search of ultimate truth and happiness. The most significant contribution of Jainism in the social field was the establishment of social equality among the four classes (Brahman, Kshatriya, Vaishya, and Shudra) including untouchables prevalent in the society.

He organized his followers, into a four-fold order, namely monks (Sadhu), nuns (Sadhvi), laymen (Shravak), and laywomen (Shravika). This order is known as Jain Sangh. There are about six to eight million Jains live almost exclusively in India. About 100,000 Jains live in North America and other countries.

A few centuries after Mahavir's nirvana, the Jain religious order (Sangha) grew more and more complex. There established two major sects. In the Digambar sect monks wear no cloths, while the Swetambar monks wear white cloths. Fundamental views of both sects on ethics and philosophy are identical.

Each major sects has many sub-sects including idol and non-idol worshiping sects. Later generations saw the introduction of ritualistic complexities, which almost placed Mahavir and other Tirthankars on the throne of Hindu deities.

Jain Scriptures:
Lord Mahavira's preaching were orally compiled by his immediate disciples in Jain scriptures known as Jain Agam or Agam Sutras, which consist of many texts. The Agam Sutras teach great reverence for allforms of life, strict codes of vegetarianism, asceticism, nonviolence, and opposition to war. These Agam Sutras were not documented in any form but were orally passed on to the future generations.

In course of time many of the Agam Sutras have been were remembered and some were modified. About one thousand years later the memorized Agam Sutras were recorded on leafy papers (Tadpatris). Swetambar Jains have accepted these Sutras as an authentic version of Lord Mahavira's teaching while Digambar Jains did not accept them as authentic. Digambars follow two main texts (Shatkhand Agam and Kasay Pahud) and four Anuyogs (consist of about 20 texts) written by great Acharyas (scholars) during 100 to 800 AD.

Religious Holidays and Festivals
Jains celebrate their religious holidays by fasting, worshipping, recitation of sacred texts, holding religious discourses, alms giving, taking certain vows and other such acts of piety. Annual holidays are observed based on the lunar calendar. The two are most important religious holidays are:

Mahavir Jayanti : the birthday of Lord Mahavir, the last Tirthankar (April).

Paryushan (Swetambar) and Das Lakshan (Digambar): eight or ten days in a year are marked by prayers, meditation, fasting, penance, introspection, confession, and forgiveness (August or September).

Spiritual Practices and Ways of Worship:
The sacred prayer is Namokar Mantra in which homage is paid to the five worshipful personalities: Arihanta (enlightened human beings), Siddha (liberated soul), Acharya (head of Jain congregation), Upadhyaya (ascetic teacher), and Sadhu (all ascetics).

Jainism advocates six essential rites to be performed daily by its followers:

Samayik (Meditation) - to remain calm and undisturbed for 48 minutes.

Praying of Tirthankars - to pray and appreciate the qualities of the twenty-four Tirthankars.

Vandana – to respect Ascetics.

Pratikraman – to repent and confess past bad thoughts and deeds.

Kayotsarg – Non-attachments to the body

Pratyakhan or Pachchhakhan – Religious vows renouncing certain activities for some time to discipline one's self

Also on certain specific days special rituals are performed and special dietary restrictions are followed.

Symbols:
The comprehensive Jain symbol consists of a digit of the Moon, three dots, the Swastika or Om, the palm of a hand with the wheel (Chakra) inset, and outline figure which encompasses all symbols. Also eachindividual symbol is separately used in Jainism.

The Palm of the hand signifies this assurance; 'do not be afraid' indicating that human being, which are suffering due to karmic bondage, do not need to be disheartened.

The Wheel of Dharma (Chakra) with 24 spokes represents the religion preached by the 24 Tirthankaras consist of nonviolence (Ahimsa) and other virtues.

The three Dots represent the Jain path of liberation (Jain trinity): right faith (Samyak Darshan), right knowledge (Samyak Jnana), and right conduct (Samyak Charitra), together lead to liberation. Also theseDots represent the three worlds: earth (place for humans, animals, birds, vegetables etc.), hell, and heaven, where all non-liberated souls born, live, die, and suffer.

The digit of the Moon represents the region beyond the three worlds wherein reside the liberated souls.

The Swastika signifies the cycles of births and deaths due to karma, in any of the four forms; heaven, human, tiryanch (animals, birds, and plants), and hell of the non-liberated souls. It reminds that one should follow the true religion and be liberated to get out of this suffering. The Sanskrit word Om is made up of five letters a, a, aa, u, and m:

The first letter "a" represents Arihant (realized human being - living God)

The second "a" represents Ashariry (Siddha or perfected being)

The third letters "aa" represent Aacharya (head of congregation)

The fourth letter "u" represents Upadhyay (monk teacher) and

The fifth letter "m" represents Muni (Sadhu or monks).

Hence the Om represents the salutation of five revered personalities of Jain religion (same as the Navakar Mantra).

The outline figure represents the Jain description of the shape of the universe, resembling a person standing with feet apart and arms rested on both hips.

The wording underneath translates as the Living beings (souls) render services to one another.

The overall symbol means that the living beings of the three worlds suffer from the miseries of transmigratory existence, can have recourse to the path of religion (dharma) shown by the Tirthankaras, thereby bringing about auspiciousness for themselves, and after obtaining perfection, will live forever in the world of perfected beings.

Greetings
The usual greeting is Jai Jinendra meaning Honor to the Supreme Jina. Michhami Dukkadam is a request for forgiveness usually said after performing Samavantsari (annual) pratikraman ritual.

Significant points of Teachings of Lord Mahavir:
Mahavir made religion simple and natural, free from elaborate ritual complexities. His teachings reflected the internal beauty and harmony of the soul.

Mahavir taught the idea of supremacy of human life and stressed the importance of the positive attitude of life.

Mahavir's message of nonviolence (Ahimsa), truth (Satya), non-stealing (Achaurya), celibacy (Brahma-charya), and non-possession (Aparigraha) is full of universal compassion.

Mahavir said that, "A living body is not merely an integration of limbs and flesh but it is the abode of the soul which potentially has perfect perception (Anant-darshana), perfect knowledge (Anant-jnana), perfect power (Anant-virya), and perfect bliss (Anant-sukha) ". Mahavir's message reflects freedom and spiritual joy of the living being.

Mahavir emphasized that all living beings, irrespective of their size, shape, and form how spiritually developed or undeveloped, are equal and we should love and respect them. This way he preached the gospel of universal love.

Mahavir rejected the concept of God as a creator, a protector, and a destroyer of the universe. He also denounced the worshiping of gods and goddesses as a means of material gains and personal benefits.