Jains do not believe that the universe has been created by a super-being and adopt belief in the scientific theory of the ’Big-Bang’, laws of physics – energy having its own intelligence- theory of evolution.
There are similarities like setting aside a portion of one’s earnings towards charity and welfare of the creation and faith.
Sikhism places great importance on the underlying spirit (dharam) of religion, which is the recognition and dedicated pursuance of one’s duty in life. Jainism is close to this ideal although it is much more prescriptive.
Jainism occupies itself with a religious outlook:
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The nature of the self
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The goal of human pursuance
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The doctrine of karma
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The meaning of spiritual awakening
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The incentives to a spiritual life
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The performance of spiritual exercises – such as control of five senses.
The Sikh way of life relies on truthful conduct and a short formal code of discipline- Rehat Meryada, based on some basic injunctions issued by the Tenth guru, Guru Gobind Singh. The Sikhs seek daily guidance from the Word Guru, the eternal Guru, Guru Granth Sahib and the teachings therein.
Sikhism believes in the existence of one Omnipotent reality called Waheguru.
Jainism does not promote belief in a creator, they worship the idea of attaining god-like status within themselves.
The Jain mysticism turns around two concepts – Self ( atmaan) and higher Self (Paramatmaan). Each soul is a potential god i.e. Paramatmaan. As soon as the karmic limitations are removed the self realises its real nature and a state of pure perfection. Now the various innate capacities of the soul find their full expression and the soul exhibits its potential divinity.
Mahavira is the figure behind Jainism-believed to be the 24 Tirathankar-Ford maker in the current era of cosmic decline. He found salvation and became a completed soul, Kevalin and conqueror Jina. The name Jain is derived from Jina.Mahavir taught for 30 years before passing away at Pava,near Patna in Bihar.
Mahavir was much more of a rationalist than the Brahaminists – He rejected revelation and based his religious scheme on logic and experience. He accepted the somewhat pessimistic view of the human situation and was concerned for release. As he saw the situation, the human soul was enmeshed in matter and could only gain liberation through losing it’s accumulation of actions and their consequences.
At the heart of the Sikh religion lies the idea of the guru. God is perceived to be the true Guru-his divine and creative Word(Shabad) came to mankind in a distinctive way through ten historical figures each of whom was called a guru. God is one, the ultimate and eternal guru(satguru) who provides enlightenment and understanding for the disciple, by his own Grace. In is transcendent state he is beyond description. God’s grace enables sincere devotees to experience Him through worship and meditation. In its origin the sikh religion possesses a strong mystical and devotional basis.
For Jains the Three Jewels to attain salvation are
- Right knowledge
- Right faith
- Right conduct
Right knowledge comes through the Jain creed, Right faith through believing in it and Right conduct through following it. The first two are worthless without the last so Jain monks and nuns, laymen and laywomen take vows of right conduct, the most important and all embracing of which is non-violence.
For the sikh way of life,the founder of Sikhism taught the practice of truthful living
- Kirt karo – earn your living by honest means
- Naam Jap – meditate on the Oneness of God, One Absolute Truth
- Vand shakna – share your earnings with the needy.
A3: Discuss the main beliefs on Jainism comparing them with the fundamental beliefs of Sikhism. (includes main vows)
The four classes recognised by Jains are different to the quadruple division of society of the Vedic religion.
The basis of division of classes in Jainism not birth but conduct. The divisions are known as
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Sramanas monks ) homeless mendicants
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Sramanis nuns )
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Sravakas laymen ) householders
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Sravikas laywomen )
Jainism gives full freedom to all human beings to observe the vows. It provides equal opportunity to all persons to practice self discipline according to their capacity. The observers of vows are divided into two broad categories-ascetics and lay people. The ascetic observes great vows – Mahavratas since he/she ceases completely from violence. The lay votary practices small vows – Anuvratas – in as much he/she desists partially from violence etc. Hence the ascetic vows are complete or great whereas the lay-votary’s vows are partial or small.
E.g. The lay votary is forbidden to commit gross violence i.e. destruction of higher forms of life – those with more than one sense organ
But the ascetic is prohibited to commit subtle violence also i.e. taking of lower forms of life – beings with one sense organ.
The five great vows for an ascetic are in the form of non-violence, non-truthfulness, non-stealing, celibacy, and non-possessiveness.
An ascetic is also enjoined to practice the sixth vow of abstention from taking food and drink after sunset. The ascetic is also forbidden to commit any sin i.e. violence etc in any form. He is enjoined upon to refrain from all the sinful activities – subtle and gross, physical, vocal, and mental. He neither commits a sin himself nor causes others to commit it; nor approves of its committal by others.
The Jains accept the Hindu idea and beliefs in that the soul is always reincarnated, (reborn), and karma (deeds). In direct opposition to Buddhism, it teaches the existence of Self as a stable and external principle.
The vow of non-violence – AHIMSA – is the basic one and the most important of all the vows. The other vows i.e. truthfulness, non-stealing etc, safeguard it.
Violence in Jainism is defined as the severance of vitalities out of passion. The vitalities or life elements are 10 in number :
Five senses, speech, mind, respiration, age and energy. Violence is condemned since it causes pain and suffering to living beings.
The individual's primary duty is the perfection of his soul and that of his fellow creatures. They believe in the three ideals of
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Samyagdarshana (right belief)
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Samyagjnana (right knowledge)
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Samyakcarita (right conduct)
It is desire or negligence that is the real cause of sin – He who acts with proper care does not commit the sin of violence by mere injury – violence is forbidden because it horrifies all creatures. Killing is condemned since every creature wishes to live and not be slain. The positive aspect of non-violence is compassion – daya – the beneficent mother of all living beings.
For the sake of strengthening the vows, there are some rules to be observed by the ascetic (those who take the vows strictly and severely)
For the vow of non-violence he has to observe the following rules: control of speech, control of thought, regulation of movement, care in taking and placing things and examining food and drink. By the observance of these and similar other rules the vows of non-violence gains sufficient strength.
To speak of that which is not commendable is falsehood. That which causes pain and suffering to living things is not commendable, whether it refers to actual facts or not. Hence the vow of non-falsehood includes the abstention from untruth spoken out of passion, and from truth too if it provokes violence, This vow enjoins the avoidance of harmful, harsh, secret, cruel or inaccurate speech and the use of balanced language that gives satisfaction to all creatures.
The following observances strengthen the vow of truthfulness: giving up anger, greed, cowardice, and jest and speaking blameless words.
These and such other observances are helpful in strengthening the second vow.
To take anything which is not given is stealing. The vow of non-stealing enjoins that nothing that belongs to others is to be appropriated. Even a blade of grass is forbidden, if it belongs to someone else. Thus the ascetic is forbidden even trivial objects without asking permission.
The connection between stealing and violence is established as follows: whoever takes the possessions of a man takes away his life, since they represent his external vital force. The following observances and the like strengthen the vow of non-stealing: residence is not a solitary place, residence in a deserted habitat causing no hindrance to others, acceptance of clean food and not quarrelling with co-ascetics.
The vow of celibacy forbids the ascetic to embrace men or women or any other creature out of sexual urge. The reasons are two fold.
In a moral sense, the peace of mind is disturbed by the increase of the passions of love and hate. In a physical sense, the sexual act is always accompanied by violence as it is maintained that there are numerous minute living beings within a woman’s organ that perish during every act.
For the sake of strengthening the vow of celibacy continence, chastity etc.,the ascetic has to observe the following rules:
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Listening to stories attaching excitement for men and women
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Looking at men or women with desire
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Recalling former sexual pleasures
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Delicacies stimulating the passions, amorous desires
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Adornments of the body.
Possessiveness is defined as attachment to possessions. It is related to the acquisition and protection of property, such as land, gold, silver, grain, livestock, furniture, jewels etc. This vow enjoins the ascetic not to accumulate and not to indulge in attachment.
Infatuation or attachment is believed to be at the root of all evils. The ascetic is required to be free from all attachments.
Renunciation of attachment and aversion in the presence of agreeable and disagreeable objects of the senses characterised by touch, taste, smell, colour and sound is helpful in strengthening the vow of non-possessiveness.
The vow of abstinence from taking food at night is also essential for the ascetic. It consists of abandonment of the fourfold nourishment at night out of compassion for living beings.
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Asana- All that is swallowed. Grains, pulses etc come under this category
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Pana - All that is drunk, water, milk etc form this variety
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Khadima - All that is chewed or nibbled – Fruit, nuts etc are in this category
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Svadima - All that is tasted or relished. Pepper, ginger, betel etc constitute this
class
The practice of night eating is condemned on the ground that there exist numerous tiny insects completely invisible at night even though the light is on. Such creatures may therefore infest the food. Other organisms may also crawl or flutter into it. For instance, moths, mice, snakes, bones or hair may fall into the bowl of food. Cooking food and washing up creates even greater violence at night.
Thus the practice of taking food at night provokes great destruction of creatures. It is also held responsible for many diseases. The ascetic is enjoined to take food once a day. He is forbidden to take food after sunset and before sunrise.
In addition to all of these six vows, the ascetic is required to perform six essential duties, which are helpful in observing the primary vows.
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Equanimity in life and death, union and separation, friend and enemy, gain and loss, happiness and misery, respect and insult, praise and blame, and such like forms of duality.
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Offering prayers to the 24 Tirathankaras. This act of devotion purifies one’s thoughts and helps in removing accumulated karmas – by such prayers the soul attains purity of belief.
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Vandana means paying respect to the preceptor or the superior. The ascetic is forbidden to pay respect to those who do not observe the vows. By paying reverence the soul destroys evil karmas, acquires good karmas, wins the affection of people and brings about general goodwill.
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Pratikramana – criticism, condemnation, confession, repentance and making amends of transgression of vows. This is performed during the day, at night, fortnightly, four monthly, yearly and for the whole life. Thus pure conduct is preserved and duties are not neglected.
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Kayotsarga means contemplation or meditation without moving the body and without having any attachment to it, performed in a standing posture or sitting
position. By this auspicious act one gets rid of transgressions and enjoys happiness.
* Pratyakhyana means abandonment regarding determination to avoid sinful duties. It is connected
with the avoidance of sinful duties of the future – a determination to prevent the rising of bad
desires and invoking an influx of karmas.
A4: Explain briefly the subject matter of the scripture/s of Jainism.
Many Acharyas (followers) compiled Jain religious scriptures 2000 to 2500 years ago at different times and places. Mahavir’s followers passed on these teachings and preachings from one generation to another by memory and oral readings, until the 5th century A.D, when they were written down in the eleven books (holy books) and were called Angas, meaning body limbs. The other Jain holy book is called Purvas.
The earliest canonical texts and religious literature of the Jains have been lost, but the Svetambars claim that the essence of Mahavira's teaching, if not his actual words, is contained in their surviving canon. This is composed in Prakrit, the literature the holy books and scriptures are scribed in, and preserved orally within the monastic community until the 5th century AD when it was finally written down. however, the Digambars reject these Shvetambara texts as inauthentic, preferring the smaller "canon" of their own, based on the Prakrit works of the monk Kundakunda (circa 4th century AD).
Both sects contributed to Jain spiritual literature, in classical Sanskrit and various languages during the medieval period. And it was during this period that the Jains formed their distinctive philosophy, using a method of qualified assertion (syadvada) in association with the theory of the many-sided nature of reality (anekantavada).Agama is the religious book of the Svetambars which is divided in several parts
- 11 Angas
- The Drstivada
- 12 Upangas (subsidiary texts)
- 4 Mula-sutras (basic texts)
- 6 Cheda-sutras (concerned with discipline)
- 2 Culika-sutras (appendix texts)
- 10 Prakirnakas (mixed texts)
Digambaras have two holy works in Prakrit
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the Karmaprabhrta (Chapters on Karma)
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the Kasayaprabhrta (Chapters on Kasayas)
However the entire subject matter of the Jain literature can be classified in the three categories:
- Religious subject matter
- Moral subject matter
- Material subject matter
1. Religious subject matter:
The aim of Jainism is to attain freedom of Soul from the bondage of Karma. The subject matter, which relates to Soul, Karma, and their relationship (Asrav, Bandh, Samvar, Nirjara
etc), are considered religious matter. This matter is viewed as a universal truth by Jains. The religious matter deals with one's own soul and its
bondage and freedom.
2. Moral subject matter:
The moral subject matters relate to OTHERS and deal with virtues (Punya), sins (Pap), and related subjects. Most of the time the moral subject matter is directly
related to religious matter. For example,
‘To be truthful to OTHERS is a moral matter and to be truthful to YOURSELF is a religious matter’.
A moral person may or may not be a true religious person but a religious person is always a moral person. Also to practice morality, one needs to live in society.
A universal truth is reflected in the religious subject matter. However, the moral subject matter may not be true under a different time, place, or circumstances. Hence certain moral subject matters may have been appropriate in the past but may not be valid under the present environment. For example,
‘The status of a woman as described in the Jain scriptures’.
3. Material subject matter:
The subject matters that have very little direct relationship with religion and moral matters are classified into material subject matters.
Jain cosmology, which defines the location of hell, heaven, Moksha, middle universe and description of various islands, and oceans, fall into this category.
The cosmology and related subject matters, which are discussed in the scriptures, reflect the common knowledge base existed about universe at that time.
Jainism is divided into two sects or branches, which follow off from the main beliefs. These two divisions are known as the Digambars (sky clad pr naked), and the Svetambars (white robed). The Digambars are austere (strict) and believe that one should possess nothing, not even clothes. They also believe that salvation is not possible for women, which is an extreme belief of this division. Their final division may have been due to a dispute over the authority of religious texts and scriptures.
A5: Explain reasons why very few numbers of people profess the Jain faith.
For a religion of only 3 million people, almost all of whom live in India, Jainism has wielded an influence out of all proportion to its size and distribution. This influence of its eminently practical philosophy has been felt keenly in the modern world through Mahatma Gandhi.
One of the reasons that Jainism has largely been confined to India could be that the ascetics in keeping with the principle of Ahimsa-non-violence did not use any mechanical means of transport. There is restriction in travelling.
As Jainism is a religion of austerities pragmatically it may be difficult to adopt i.e. It may also be that the younger generations felt the doctrines to be out of mode.
The monks walk looking at the ground all the time, they cannot cook and beg from different households only a small portion of food so that the householders do not suffer. Some do not wear any clothes according to the vows of non-possessiveness. This issue of nudity may have been the pre-eminent source of disunity among Jains.
The householders of the Jain faith are careful about keeping away from adultery, prostitution as sex-passion is considered to be himsa and this may have contributed to population control. Without moral observances spiritual progress is inconceivable.