Founder of Jainism
Jainism, one
of the ancient religions of India, does not have a single founder. Instead, it
has a lineage of spiritual teachers, known as Tirthankaras, who are revered for
their contributions to the development and propagation of Jainism. The 24th
Tirthankara, Lord Mahavira, is considered the most recent and prominent figure
in Jainism. While he is often referred to as the "founder" of Jainism
in the sense that he reorganized and codified its teachings, Jainism predates
him, with historical and legendary figures preceding Lord Mahavira.
Lord Mahavira
was born in the 6th century BCE in what is now modern-day Bihar, India. He
renounced worldly life at the age of 30 to pursue a life of asceticism and
spiritual seeking. After 12 years of rigorous penance and meditation, he
attained enlightenment and began to preach the principles of Jainism.
Key teachings
associated with Lord Mahavira include the emphasis on non-violence (ahimsa),
truth (satya), non-possessiveness (aparigraha), celibacy (brahmacharya), and
non-stealing (asteya). He also expounded on the concepts of karma,
reincarnation, and the path to liberation (moksha).
While Lord
Mahavira played a pivotal role in the propagation and codification of Jainism's
teachings, it's important to recognize the contributions of the 23 Tirthankaras
who preceded him in Jain tradition. These Tirthankaras are seen as spiritual
leaders who revived and disseminated the fundamental principles of Jainism
across various cosmic cycles.
In summary,
Jainism does not have a single founder in the way that some religions do, but
rather a lineage of Tirthankaras who have contributed to its development and
dissemination over countless cosmic cycles. Lord Mahavira is the most
significant and recent figure in this lineage and is often regarded as the
principal exponent of Jainism's core teachings.
JAINISM AND ITS PHILOSOPHY
Jainism is one of the oldest religions in the world, originating in ancient India. It is a religion and philosophy that places a strong emphasis on non-violence (ahimsa), truth (satya), non-stealing (asteya), celibacy (brahmacharya), and non-possessiveness (aparigraha). These principles, known as the Five Great Vows or Mahavrata, form the ethical foundation of Jainism.
Key aspects of Jainism's philosophy and beliefs include:
Ahimsa
(Non-Violence): Ahimsa is the most fundamental principle of Jainism. It teaches
that one should avoid causing harm or violence to any living being, including
animals, insects, and even plants. Jains take great care to avoid actions that
could harm other forms of life.
Truthfulness
(Satya): Jains believe in speaking the truth at all times. They emphasize the
importance of honest communication and avoiding falsehoods.
Non-Stealing
(Asteya): Jains are expected to refrain from stealing or taking what does not
belong to them. This extends not only to physical possessions but also to
intellectual property and other intangible aspects.
Celibacy
(Brahmacharya): This vow encourages Jains to practice sexual restraint and
celibacy. It is considered a means of conserving physical and mental energy for
spiritual growth.
Non-Possessiveness(Aparigraha): Jains strive to minimize their attachments to material
possessions. They believe that attachment to worldly possessions leads to
suffering and hinders spiritual progress.
Karma:
Jainism teaches that every action, whether physical, mental, or verbal, has
consequences in the form of karma. Good deeds lead to positive karma, while bad
deeds lead to negative karma. Liberation from the cycle of birth and death
(samsara) can only be achieved by shedding all karma.
Reincarnation
and Liberation (Moksha): Jains believe in the cycle of birth and death, known
as samsara, which is governed by karma. The ultimate goal is to attain
liberation from this cycle, which is called moksha or nirvana. Achieving moksha
involves shedding all karma, reaching a state of spiritual purity, and
experiencing eternal bliss and liberation.
Non-Theism:
Jainism is a non-theistic religion, meaning it does not focus on a single
creator god. Instead, it emphasizes personal spiritual development, ethical
living, and individual efforts to attain spiritual enlightenment and
liberation.
Asceticism:
While not all Jains are ascetics, there is a strong tradition of asceticism
within Jainism. Ascetics, known as sadhus and sadhvis, renounce worldly
possessions and comforts, living a life of extreme simplicity and strict
adherence to the Five Great Vows.
Non-Attachment
to the Body: Jains believe that the body is temporary and subject to decay.
They emphasize detachment from the physical body and focus on the development
of the soul or atman.
Jainism has
two major sects, the Digambara and Svetambara, with some differences in
practices and beliefs. Both sects, however, share the core principles of
ahimsa, truth, non-stealing, celibacy, and non-possessiveness as essential to
their way of life. Jainism has had a profound influence on Indian culture and
has contributed to the development of ethical and philosophical thought in
India.
24 Tirthankaras’ of jainism
Jain tradition speaks of 24 Tirthankaras (prophets). In the Rigveda Mantras, there are references to Rishaba, the first Tirthankara as claimed by Jains. However, the first 22 Tirthankaras have no historical foundation. Only the last two, Parsvanath and Mahavira, are historical personages. Very little is known about the life of Parsvanath. It is believed that he was the son of the King of Banaras who became an ascetic at the age of thirty, got enlightenment after 84 days of penance, gave to the people up to the age of 100 years and died in Bihar nearly 250 Mahavira. his message years before
In Jainism, there are 24 Tirthankaras, which are considered spiritual teachers who have attained enlightenment and shown the path to liberation. Here is a list of the 24 Tirthankaras in Jain tradition:
1. Lord Rishabhdev (Adinatha)
2. Lord Ajitanatha
3. Lord Sambhavanatha
4. Lord Abhinandananatha
5. Lord
Sumatinatha
6. Lord
Padmaprabha
7. Lord
Suparshvanatha
8. Lord
Chandraprabha
9. Lord Pushpadanta
10.Lord Shitalanatha
11.Lord Shreyansa
12.Lord
Vasupujya
13.Lord
Vimalanatha
14.Lord
Anantnatha
15.Lord
Dharmanatha
16.Lord
Shantinatha
17.Lord
Kunthunatha
18.Lord
Aranatha
19.Lord
Mallinatha
20.Lord
Munisuvrata
21.Lord
Naminatha
22.Lord
Neminatha
23. Lord
Parshvanatha
24. Lord Mahavira
Lord Mahavira, the 24th Tirthankara, is the most significant and recent figure in Jainism. He is often regarded as the central figure of Jainism and is credited with reviving, consolidating, and codifying Jain teachings. His emphasis on non-violence, truth, celibacy, non-stealing, and non-possessiveness, among other principles, continues to be central to Jain philosophy and practice. In fact, the real founder of Jainism was its 24th Tirthankara, Mahavira. It is difficult to fix the exact dates of birth and death of this reformer. Most Tirthankaras up to the 15th, were supposed to have been born in eastern UP and Bihar but their historicity is extremely doubtful. No part of the mid-Gangetic plains was settled on any scale until the fifth century BCE. Evidently, the mythology of the Tirthankaras, most of whom were born in the mid-Gangetic basin and attained nirvana in Bihar, seems to have created to endow Jainism with antiquity. According to one tradition, Vardhaman Mahavira was born in 540 BCE in a village near Vaishali. Being the son of the head of a Kshatriya clan, he also had connections with the family of Magadha. Initially, Mahavira led the life of a householder but in his for truth, he abandoned the world at the age of 30 and became an ascetic. After wandering from place to place for 12 years, he attained omniscience (Kaivalya) through which he conquered misery and happiness. Because of this conquest, he is known as Mahavira or the great hero or Jina that is why the conqueror and his followers are known as Jainas. He propagated his religion for 30 years and his mission took him to Kosala, Magadha, Mithila, Champa, etc. He passed away at the age of 72 in 468 BCE at Pavapuri near modern Rajgir. royal quest
Holy book of jainism
Jainism has a
rich textual tradition with several important scriptures and holy books that
guide the beliefs and practices of Jain followers. The primary scriptures of
Jainism are known as the "Agamas" (Sanskrit) or "Angas"
(Prakrit), and they are considered to be the direct teachings of Lord Mahavira,
the 24th Tirthankara (spiritual teacher) of Jainism. The Jain Agamas consist of
various texts, each dealing with different aspects of Jain philosophy, ethics,
rituals, and practices. Here are some of the most important Jain Agamas:
Acharya
Bhadrabahu's Kalpa Sutra: The Kalpa Sutra is one
of the most revered Jain texts. It provides details about the life and
teachings of Lord Mahavira and includes a description of his 14 dreams before
his birth. It also contains information about Jain rituals, festivals, and the
life stories of prominent Jain figures.
Acharya
Bhadrabahu's Chheda Sutra: This text primarily
deals with rules related to Jain monastic conduct, including the code of ethics
for Jain monks and nuns.
Acharya
Pushpadanta's Nandi Sutra: The Nandi Sutra
discusses the theory of karma, explaining the different types of karma and
their effects on the soul. It also emphasizes the importance of practicing
non-violence and truth.
Acharya
Kundakunda's Samayasara: Samayasara is a
profound philosophical text that explores the nature of the soul, karma, and
the path to liberation. It is highly regarded for its in-depth analysis of Jain
metaphysics.
Acharya
Kundakunda's Pravachanasara: Pravachanasara is
another important work by Acharya Kundakunda that delves into various aspects
of Jain philosophy, including the concept of the self, the nature of reality,
and the role of meditation in spiritual development.
Acharya
Umaswati's Tattvartha Sutra: Also known as the
Tattvarthadhigama Sutra, this text provides a comprehensive overview of Jain
philosophy, including the nature of the universe, the soul, karma, and the path
to liberation. It is considered one of the most authoritative Jain scriptures.
Acharya
Virasena's Dhavala: The Dhavala is a commentary
on the original Jain scriptures, offering interpretations and explanations of
Jain teachings. It is a significant text for Jain scholars and practitioners.
Acharya
Haribhadra's Yogadṛṣá¹isamuccaya: This text
focuses on Jain yoga and meditation practices, emphasizing the importance of
inner contemplation and spiritual development.
Acharya
Hemachandra's Trishashthi Shalaka Purusha Charitra: This work narrates the stories of the 63 illustrious Jain personalities,
known as "Shalaka Purushas" or "Great Men." These
individuals achieved spiritual excellence through their virtuous lives.
These are
just a few of the key texts in Jainism, and there are many more Agamas,
commentaries, and texts that provide detailed insights into the philosophy,
ethics, and practices of Jain religion. The exact number and classification of
the Jain Agamas may vary between the Digambara and Svetambara sects, as they
have slightly different collections of texts.
Jain philosophy is that of dualism. It believes that human personality is formed of two elements: Jiva (soul) and Ajiva (matter). While Ajiva is destructible, Jiva is indestructible and the salvation of an individual is possible through progress of Jiva. In short, the living and non-living (soul and matter), by coming into contact with each other, create energies which cause birth, death and various experiences of life. These energies, already created, could be destroyed by a course of discipline leading to salvation or nirvana. This means seven things:
1. There is something called the living.
2. There is something called the non-living.
3. The two come in contact with each other.
4. The contact leads to production of energies.
5. The process of contact could be stopped.
6. The existing energies could be exhausted.
7. Salvation could be achieved.
These seven propositions are called the seven 'tattvas' or truths or realities by Jainas. On the basis of these propositions, Jaina philosophy states that if one de- sires to attain Nirvana, it is important for him to destroy Karma. One could grad- ually do it by avoiding evil Karma first and later other Karma. To equip himself for such a task, a person should observe the five principles of the religion namely Satya, Ahimsa, Aparigraha, Asteya and Brahmacharya. Jainism is essentially athe- istic; the concept of God being irrelevant. But it accepts a group of prophets or Tirthankaras who were deified men. Every mortal possesses the potentiality of becoming as great as they were. Jainism represents the universe as functioning according to eternal law continuously passing through a series of cosmic waves of progress and decline. According to it, the sole purpose of life is the purification of soul. Unlike the Upanishads, Jainism preaches that the purification of soul cannot be attained through knowledge but only through rigorous ascetic punishment of the body thereby freeing the soul from the sorrows of life. In other words, right be- lief, right knowledge and right action or ratnatraya or three jewels of Jain religion formed the basis of a man's life.
Jainism symbols
Jainism has
several important symbols that hold deep spiritual and philosophical
significance for followers of the faith. These symbols are used to represent
key concepts and principles of Jainism and are often found in Jain art,
temples, and rituals. Here are some of the most prominent Jain symbols:
Om: The sacred symbol "Om" is common to many Indian religions,
including Jainism. In Jainism, it represents the sound of the universe and the
eternal truth. It symbolizes the first sound made by the Tirthankaras when they
attain enlightenment and is associated with their teachings.
Swastika: The swastika is an ancient symbol of well-being and auspiciousness. In
Jainism, it is often depicted with four arms representing the four states of
existence: heavenly beings, human beings, animal and plant life, and hellish
beings. The swastika is a symbol of the cyclic nature of life, death, and
rebirth (samsara) and is considered an emblem of peace and prosperity.
Siddhachakra: Also known as the "Divine Wheel" or "Wheel of
Dharma," the Siddhachakra represents the path to liberation
(moksha). It consists of 24 spokes, representing the 24 Tirthankaras, with a
hand at the center symbolizing non-violence (ahimsa). This symbol emphasizes
the importance of right faith, right knowledge, and right conduct on the path
to enlightenment.
Arihant's
Hand: This symbol depicts the right hand of an Arihant
(a liberated soul or Tirthankara) with a wheel on the palm. It signifies the
spiritual authority and guidance of the Arihants. This symbol is often used to
represent the Jain concept of perfect spiritual leaders who guide others to
liberation.
Kalasha: The Kalasha is a sacred water pot with a coconut on top and mango leaves
surrounding it. It symbolizes purity and the spiritual wealth of Jainism. It is
often seen in Jain temples and is used in various rituals.
Parasol
(Chhatra): The parasol is a symbol of protection and
spiritual authority. It represents the spiritual shelter provided by the
Tirthankaras and enlightened souls to their followers. It is often depicted as
an umbrella over the Tirthankara's idol or symbol.
Darpana
(Mirror): The mirror symbolizes self-reflection and
self-awareness. It reminds Jains of the importance of introspection and
self-purification on the path to spiritual enlightenment.
Srivatsa: The Srivatsa symbol consists of three dots arranged in a triangular
shape. It represents the auspicious mark on the chest of Tirthankaras and is a
symbol of divine grace and purity.
These symbols
play a significant role in Jain religious and spiritual life, reminding
practitioners of the core principles and teachings of Jainism. They are often
used in religious rituals, artwork, and temple decorations to inspire and guide
followers in their spiritual journey toward liberation.
Jainism believed that the highest state of a soul was God. According to Mahavira, man is the architect of his own destiny and he could attain salvation and even the status of a God by pursuing a life of purity, virtue and renunciation. A monastic life was essential for full salvation. No lay Jaina could take up the profession of agriculture since this involved not only the destruction of plant life but also of many living things in the soil. That is why strict limitation of private property enforced by Jainism was interpreted to mean only landed property. There was no restriction on amassing wealth by means of trade and commerce. The practice of non-violence in Jainism had more of negativity since it lays greater emphasis on vegetarianism and precaution against killing of insects and animals rather than on loving them.
The principal sects of the Jainism are two, Svetambara and Digambara. There are differences between the two sects regarding versions of some incidents of the life of Mahavira, the type of food taken by Jaina preacher or munis, and the ques- tion whether women could attain Nirvana or not. But the basic difference is on the use of clothes. The preachers of Svetambara wore white clothes while the preach- ers of Digambara sect practice complete nudity. Some scholars maintain that Pars- va did not ask his followers to discard clothes but Mahavira insisted on nudity. Jain sacred texts known as 12 Angas were also non-acceptable to Digambaras as authentic. The original doctrines taught by Mahavira were contained in 14 old texts known as 'purvas'. In the first council at Pataliputra, the Jaina canon was divided into 12 sections which the Svetambaras accepted but Digambaras refused to accept this claiming that all old scriptures were lost. At the second council held at Vallabhi new additions were made in the form of 'Upangas' or minor sections. Among the 12 Angas, the Acharayanga Sutta and the Bhagwati Sutta are the most important. While the former deals with the code of conduct which a Jaina monk is required to follow, the later expound the Jaina doctrines in a comprehensive manner.
Teachings of Mahavira became very popular among the masses and different sections of society were attracted to it. One of the important causes for the suc- cess was the use of popular dialect (Prakrit) in place of Sanskrit. The simple and homely morals prescribed to the masses attracted the people. The royal patronage by the rulers of Magadha later made Mathura and Ujjain great centres of Jainism. Jain councils collected the material of the sacred texts to write them down system- atically, in Ardhamagadhi. But in the absence of popular religious preachers after the death of Mahavira, its division into two important sects, absence of protection by the later rulers, revival of Hinduism under the Guptas, Cholas, Chalukyas and Rajput kings, contributed to its slow decline. But its contribution to Indian culture particularly literature, architecture and sculpture has been remarkable. Though the language of its religious texts had been Prakrit, it helped in giving a literary shape to some spoken languages of India. The temples and idols still existing in various cities as Mathura, Gwalior, Junagarh, Chittor and Abu have been accepted as some of the best specimens of Indian architecture and sculpture particularly the temples of Abu, the Jaina tower at Chittorgarh, the elephant caves of Odisha and the 70-feet-high idol of Bahubali in Mysore.
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