Jainism differs from other religions in its concept of God. Jainism regards every living soul as potentially divine. When the soul sheds its karmic bonds completely, it attains God-consciousness. It prescribes a path of non-violence to progress the soul to this ultimate goal.
A Jain is a follower of Jinas (“conquerors”), Jinas are spiritually advanced human beings who rediscover the dharma, become fully liberatedTirthankarasford-makers”, or “those who have discovered and shown the way to salvation”). Tradition states that the 24th, and most recent, Tirthankar is Shri Mahavir, lived from 599 to 527 BCE. The 23rd Tirthankar, Shri Parsva, lived from 872 to 772 BC. and teach the spiritual path to benefit all living beings. Practicing Jains follow the teachings of 24 special jinas who are known as “‘
Jainism encourages spiritual development through reliance on and cultivation of one’s own personal wisdom and self-control (व्रत, vrata).(triple gems of Jainism) provides the path for attaining liberation (moksha) from samsara (the universal cycle of birth and death). Moksha is attained by liberation from all karma. Those who have attained moksha are called siddha (liberated souls), and those who are attached to the world through their karma are called samsarin (mundane souls). Every soul has to follow the path, as described by the Jinas (and revived by Tirthankaras), to attain the ultimate liberation. The goal of Jainism is to realize the soul’s true nature. “Samyak darshan gyan charitrani moksha margah”, meaning “true/right perception, knowledge and conduct” ( known as the
Jaina tradition identifies Rishabha (also known as Adhinath) as the First Tirthankar of this declining (avasarpini) kalachakra (time cycle).The first Tirthankar, Rishabhdev/ Adhinath, appeared prior to the Indus Valley Civilization. The swastika symbol and naked statues resembling Jain monks, which archaeologists have found among the remains of the Indus Valley Civilization, tend to support this claim.
Jains hold that the Universe and Dharma are eternal, without beginning or end. However, the universe undergoes processes of cyclical change. The universe consists of living beings (“Jīva”) and non-living beings (“Ajīva”). The samsarin (worldly) soul incarnates in various life forms during its journey over time. Human, sub-human (animal, insect, plant, etc.), super-human (deity or devas), and hell-being are the four macro forms of the samsari souls. All worldly relations of one’s Jiva with other Jiva and Ajiva (non-living beings) are based on the accumulation of karma and its conscious thoughts, speech and actions carried out in its current form.
The main Jain prayer (Namokar Mantra) therefore salutes the five special categories of souls that have attained God-consciousness or are on their way to achieving it, to emulate and follow these paths to salvation.
Another major characteristic of Jain belief is the emphasis on the consequences of not only physical but also mental behaviours.[17]
Jain practices are derived from the above fundamentals. For example, the principle of non-violence seeks to minimize karmas which may limit the capabilities of the soul. Jainism views every soul as worthy of respect because it has the potential to become Siddha (Param-atma – “pure soul”). Because all living beings possess a soul, great care and awareness is essential in one’s actions in the incarnate world. Jainism emphasizes the equality of all life, advocating harmlessness towards all, whether these be creatures great or small. This policy extends even to microscopic organisms. Jainism acknowledges that every person has different capabilities and capacities and therefore assigns different duties for ascetics and householders. The “great vows” (mahavrata) are prescribed for monks and “limited vows” (anuvrata) are prescribed for householders.
There are five basic ethical principles (vows) prescribed. The degree to which these principles must be practiced is different for renunciant and householder. Thus:
- Non-violence (Ahimsa) – to cause no harm to living beings.
- Truth (Satya) – to always speak the truth in a harmless manner.
- Non-stealing (Asteya) – to not take anything that is not willingly given.
- Celibacy (Brahmacarya) – to not indulge in sensual pleasures.
- Non-possession (Aparigraha) – to detach from people, places, and material things.
Ahimsa, “Non-violence”, is sometimes interpreted as not killing, but the concept goes far beyond that. It includes not harming or insulting other living beings either directly or indirectly through others. There can be even no room for thought to injure others, and no speech that influence others to inflict harm. It also includes respecting the view of others (non-absolutism and acceptance of multiple view points).
Satya, “truthfulness”, is also to be practiced by all people. Given that non-violence has priority, all other principles yield to it, whenever there is a conflict. For example, if speaking truth will lead to violence, it is perfectly ethical to be silent. Thiruvalluvar in his Tamil classic devotes an entire chapter clarifying the definition of ‘truthfulness’.
Asteya, “non-stealing”, is the strict adherence to one’s own possessions, without desire to take another’s. One should remain satisfied by whatever is earned through honest labour. Any attempt to squeeze others and/or exploit the weak is considered theft. Some of the guidelines for this principle are:
- Always give people fair value for labor or product.
- Never take things which are not offered.
- Never take things that are placed, dropped or forgotten by others
- Never purchase cheaper things if the price is the result of improper method (e.g. pyramid scheme, illegal business, stolen goods, etc.)
Brahmacarya, “monastic celibacy”, is the complete abstinence from sex, which is only incumbent upon monastics. Householders practice monogamy as a way to uphold brahmacarya in spirit.
Aparigraha, “non-possession”, is the renunciation of property and wealth, before initiation into monkhood, without entertaining thoughts of the things renounced. This is done so one understands how to detach oneself from things and possessions, including home and family, so one may reach moksa. For householders, non-possession is owning without attachment, because the notion of possession is illusory. The reality of life is that change is constant; thus, objects owned by someone today will be property of someone else in future days. The householder is encouraged to discharge his or her duties to related people and objects as a trustee, without excessive attachment.