Jainism is an ancient religion from India that teaches that the way to liberation and bliss is to live lives of harmlessness and renunciation. The aim of Jain life is to achieve the liberation of the soul.
" JAINS SEE THE WORLD AS A RIVER OF SUFFERING + MISERY + FORD-FINDERS FIND A WAY TO CROSS IT."
Jainism attempts to be rational and consistent: the metaphysics leads to ethics. In other words, if it is believed that the whole world is alive and nearly everything is capable of feeling pain, then the Jain way of living makes sense.
The Jain community is divided into two major denominations, Digambara and Śvētāmbara. Monks of the Digambara (sky-clad) tradition do not wear clothes. Female monastics of the Digambara sect wear unstitched plain white sarees and are referred to as Aryikas. Śvētāmbara (white-clad) monastics, on the other hand, wear seamless white clothes.
" JAINS SEE THE WORLD AS A RIVER OF SUFFERING + MISERY + FORD-FINDERS FIND A WAY TO CROSS IT."
Jainism attempts to be rational and consistent: the metaphysics leads to ethics. In other words, if it is believed that the whole world is alive and nearly everything is capable of feeling pain, then the Jain way of living makes sense.
In Jainism, there are no gods. It is not necessary to assume a Creator - for then who created the creator or what caused the first cause? This view states that it is more logical to believe the universe has always existed and that it has undergone an infinite number of changes. These changes are driven not by the influence of a deity but rather by nature itself. As a result of a sky empty of gods, Jainism did not have any type of creation story.
According to Jain tradition, Vardhamana was the 24th and the last Tirthankara, “ford-finder”. Jains see the world as a river of suffering and misery and ford-finders find a way to cross it: they do not build the bridge, they simply get across it and the rest have to follow the path.
Vardhamana was born into the Kshatriyas caste (the warrior rulers caste) in northeastern India in about the 6th century BCE, a time of profound political and social change. Tradition says Vardhamana was born as a prince, the second son of the king, and lived a life of luxury and wealth but from an early age he was interested in spiritual matters and soon became dissatisfied with the life that surrounded him: increasing inequalities, warfare, and social conflict. Around the age of 30, when his parents died, he gave up his kingdom and royal privileges and for the next 12 years, he wandered around as an ascetic, someone who denies him or herself physical pleasures in a quest for spiritual progress mainly through fasting and meditation. At the age of 42, Vardhamana gained full enlightenment and became a Jaina, “conqueror”, and he was known as Mahavira, a title meaning “the great hero”, and became the leader of Jainism.
Everything is made up of Jiva “living intelligence”, trapped in matter. Living beings (almost everything, according to Vardhamana’s view) were divided into different categories.
- Beings with five senses, including humans and major animals.
- Beings with four senses, they cannot hear (wasps, flies, butterflies)
- Beings with three senses, they can neither hear nor see (ants, moths, fleas)
- Beings with two senses, they can only taste and touch (worms, leeches, shellfish)
- Beings with only one sense, they only have the sense of touch (plants, microscopic organisms, wind, fire, water)
The Jains developed their own legendary history, The Deeds of the 63 Illustrious Men, which Western scholars call the Universal History. The most important figures in this history are the 24 Tirthankaras, perfected human beings who appear from time to time to preach and embody the faith.
Jain Councils: First Council - First Jain Council was held at Patliputra under the chairmanship of Sthulabhadra in 300 B.C. It resulted in the compilation of 12 Angas replacing the lost 14 Purvas.
Jain canonical scriptures are called Agamas. They are believed to have been verbally transmitted, much like the ancient Buddhist and Hindu texts, and to have originated from the sermons of the Tirthankaras, whereupon the Ganadharas (chief disciples) transmitted them as Śhrut Jnāna (heard knowledge). The spoken scriptural language is believed to be Ardhamagadhi by the Śvētāmbara Jains, and a form of sonic resonance by the Digambara Jains.
Jain sculptures usually depict one of the twenty-four tīrthaṅkaras; Parshvanatha, Rishabhanatha, and Mahāvīra are among the more popular, often seated in lotus position or kayotsarga, along with Arihant, Bahubali, and protector deities like Ambika. Quadruple images are also popular. Tirthankar idols look similar, differentiated by their individual symbol, except for Parshvanatha whose head is crowned by a snake. Digambara images are naked without any beautification, whereas Śvētāmbara depictions are clothed and ornamented.
A monolithic, 59-foot statue of Bahubali, Gommateshvara, built-in 981 CE by the Ganga minister and commander Chavundaraya, is situated on a hilltop in Shravanabelagola in Karnataka.
This statue was voted first in the SMS poll Seven Wonders of India conducted by The Times of India. The 33 m (108 ft) tall Statue of Ahiṃsā (depicting Rishabhanatha) was erected in the Nashik district in 2015. Idols are often made in Ashtadhatu, namely Akota Bronze, brass, gold, silver, stone monoliths, rock-cut, and precious stones.
The Jain community is divided into two major denominations, Digambara and Śvētāmbara. Monks of the Digambara (sky-clad) tradition do not wear clothes. Female monastics of the Digambara sect wear unstitched plain white sarees and are referred to as Aryikas. Śvētāmbara (white-clad) monastics, on the other hand, wear seamless white clothes.
SVETAMBARA SUB-SECTS
Like the Digambara sect, the Svetambara sect has also been split into three main sub-sects:
- Murtipujaka,
- Sthanakvasi, and
- Terapanthi
Murtipujaka
- The original stock of the Svetambaras is known as Murtipujaka Svetambaras since they are the thorough worshippers of idols. They offer flowers, fruits, saffron, etc. to their idols and invariably adorn them with rich clothes and jeweled ornaments.
- Their ascetics cover their mouth with strips of cloth while speaking, otherwise, they keep them in their hands. They stay in temples or in the specially reserved buildings known as upasrayas. They collect food in their bowls from the sravakas or householders’ houses and eat at their place of stay.
- The Murtipujaka sub-sect is also known by terms like (i) Pujera (worshippers), (ii) Deravasi (temple residents). (iii) Chaityavasi (temple residents) and (iv) Mandira-margi (temple goers)
- The Murtipujaka Svetambaras are found scattered all over India for business purposes in large urban centers, still, they are concentrated mostly in Gujarat.
STHANAKVASI
- The Sthanakvasi arose not directly from the Svetambaras but as reformers of an older reforming sect, viz., the Lonka sect of Jainism. This Lonka sect was founded in about 1474 A.D. by Lonkashaha, a rich and well-read merchant of Ahmedabad. The main principle of this sect was not to practice idol-worship. Later on, some of the members of the Lonka sect disapproved of the ways of life of their ascetics, declaring that they lived less strictly than Mahavira would have wished. A Lonka sect layman, Viraji of Surat, received initiation as a Yati, i.e., an ascetic, and won great admiration on account of the strictness of his life. Many people of the Lonka sect joined this reformer and they took the name of Sthanakvasi, meaning those who do not have their religious activities in temples but carry on their religious duties in places known as Sthanakas which are like prayer-halls.
- The Sthanakvasi are also called by terms as (a) Dhundhiya (searchers) and (b)Sadhumargi (followers of Sadhus, i.e., ascetics). Except on the crucial point of idol-worship, Sthanakvasi do not differ much from other Svetambara Jainas and hence now-a-days they invariably call themselves as Svetambara Sthanakvasi. However, there are some differences between the Sthanakvasi; and the Murtipujaka Svetambaras in the observance of some religious practices. The Sthanakvasi do not believe in idol-worship at all. As such they do not have temples but only sthanakas, that is, prayer halls, where they carry on their religious fasts, festivals, practices, prayers, discourses, etc. Further, the ascetics of Sthanakvasi cover their mouths with strips of cloth all the time and they do not use the cloth of yellow or any other color (of course, except white). Moreover, the Sthanakvasi admit the authenticity of only 31 of the scriptures of Svetambaras. Furthermore, the Sthanakvasi do not have faith in the places of pilgrimage and do not participate in the religious festivals of Murtipujaka Svetambaras.
- The Svetambara Sthanakvasi are also spread in different business centers in India but they are found mainly in Gujarat, Punjab, Harayana, and Rajasthan.
- It is interesting to note that the two non-idolatrous sub-sects, viz., Taranapanthis among the Digambaras and Sthanakvasi among the Svetambaras, came very late in the history of the Jaina Church and to some extent, it can safely be said that the Mohammedan influence on the religious mind of India was greatly responsible for their rise. In this connection, Mrs. S. Stevenson observes: “If one effect of the Mohammedan conquest, however, was to drive many of the Jainas into closer union with their fellow idol-worshippers in the face of iconoclasts. Another effect was to drive others away from idolatry altogether. No oriental could hear a fellow oriental’s passionate outcry against idolatry without doubts as to the righteousness of the practice entering his mind, Naturally enough it is in Ahmedabad, the city of Gujarat, that was most under Mohammedan influence, that we can first trace the stirring of these doubts. About 1474 A.D. the Lonka sect, the first of the non-idolatrous Jaina sects, arose and was followed by the Dhundhiya or Sthanakvasi sect about 1653 A.D. dates which coincide strikingly with the Lutheran and Puritan movements in Europe.”
Terapanthi
- The terapanthi sub-sect is derived from the Sthanakvasi; section. The Terapanthi sub-sect was founded by Swami Bhikkanaji Maharaj. Swami Bhikkanaji was formerly a Sthanakvasi saint and had initiation from his Guru, by name Acharya Raghunatha. Swami Bhikkanaji had differences with his Guru on several aspects of religious practices of Sthanakvasi ascetics and when these took a serious turn, he founded Terapantha on the full-moon day in the month of Asadha in the year V.S. 1817, i.e., 1760 A.D.
- The Terapanthis are non-idolatrous and are very finely organized under the complete direction of one Acharya, that is, religious head. In its history of little more than 200 years, the Terapantha had a succession of only 9 Acharyas from the founder Acharya Bhikkanaji as the First Acharya to the present Acharya Tulasi as the 9th Acharya.
- This practice of regulating the entire Pantha by one Acharya only has become a characteristic feature of the Terapantha and an example for emulation by other Panthas. It is noteworthy that all monks and nuns of the Terapantha scrupulously follow the orders of their Acharya, preach under his guidance, and carry out all religious activities in accordance with his instructions. Further, the Terapantha regularly observes a remarkable festival known as Maryada Mahotasava. This distinctive festival is celebrated every year on the 7th day of the bright half of the month of Magha when all ascetics and lay disciples, male and female, meet together at one predetermined place and discuss the various problems of Terapanthis.
- The penance of Terapanthis is considered to be very severe. The dress of Terapanthi monks and nuns is akin to that of Sthanakvasi monks and nuns. But there is a difference in the length of muhapatti, i.e., a piece of white cloth kept always on the mouth. The Terapanthis believe that idolatry does not provide deliverance and attach importance to the practice of meditation.
- Further, it may be stressed that the Terapantha is known for its disciplined organization characterized by one Acharya (i.e., religious head), one code of conduct, and one line of thought. The Terapanthis are considered reformists as they emphasize simplicity in religion. For example, the Terapanthis do not even construct monasteries for their monks, who inhabit a part of the house which the householders build for themselves. Recently their religious head, Acharya Tulasi, had started the Anuvrata Andolan, that is, the small vow movement. which attempts to utilize the spiritual doctrines of the Jainas for moral uplift of the masses in India.
- The rise of Terapantha is the last big schism in the Svetambara sect and this Pantha is becoming popular. The Terapanthis are still limited in number and even though they are noticed in different cities in India, they are concentrated mainly in Bikaner, Jodhpur, and Mewar areas of Rajasthan.
Anekantavada highlights the spirit of intellectual and social tolerance in the world.
- The principle of Ahimsa (non-violence) gains prominence in today’s nuclear world to attain long-lasting peace in society.
- The concept of Ahimsa can also help to counter growing violence and terrorism.
- The principle of Aparigraha (non-possession) can help to control consumerist habits as there is a great increase in greed and possessive tendencies.
- Global warming also can be healed with this thought by doing away with unwanted luxuries, which produce carbon emissions.
Jainism vs. Buddhism :
- Following are the key similarities in the philosophies of Jainism and Buddhism −
- Both the philosophies recognize the fact that the world is full of sorrows and the salvation of a man means his deliverance from the eternal chain of birth and death.
- Both the philosophies derived their basic principles from the Upanishads.
- Both philosophies did not accept the idea of God.
- Both the philosophies laid great stress upon a pure and moral life, especially non-injury to living beings.
- Both the philosophies emphasized the effects of good and bad deeds upon a man’s future births and ultimate salvation.
- Both the philosophies criticized caste.
- Both the philosophies preached their religions in the common language of the people.
- Both the philosophies encouraged the idea of giving up the world and organized a church of monks and nuns.
- Following are the key differences between Jainism and Buddhism −
- Both philosophies have distinct historic origins.
- Both the philosophies differ in fundamental conceptions about salvation.
- Jainism laid great stress upon asceticism and practiced it in a very rigorous manner, but Buddha criticized it and suggested his disciples follow the middle path between a life of ease and luxury on one hand and rigorous asceticism on the other.
- Buddha condemned the practice of going out naked.
- Jainism‘s view of non-injury even to animals was carried too far greater excesses.
- Buddhism spread far and wide in different parts of the world within five hundred years whereas Jainism never spread beyond the boundaries of India.
- Buddhism declined considerably in the land of its birth while Jainism is still a living force in India, and has got a stronghold upon a large and influential section of the people.
