Está en la página 1de 9

Introduction

Jainism (pronounced /ˈdʒeɪnɪzəm/, in Indian English /ˈdʒaɪnɪzəm/) is an Indian religion that


prescribes a path of non-violence towards all living beings. Its philosophy and practice
emphasize the necessity of self-effort to move the soul towards divine consciousness and
liberation. Any soul that has conquered its own inner enemies and achieved the state of
supreme being is called Jina (Conqueror or Victor). Jainism is also referred to as Shraman
(self-reliant) Dharma or the religion of Nirgantha (who does not have attachments and
aversions) by ancient texts. Jainism is commonly referred to as Jain Dharma in Hindi and
Samanam in Tamil.

Jain doctrine teaches that Jainism has always existed and will always exist,[1][2][3] but for
academic purposes, historians date the foundation of organized Jainism to sometime between
the 9th and the 6th centuries BCE.[4][5] Some have speculated that the religion may have its
roots in much earlier times, reflecting native spirituality prior to the Indo-Aryan migration
into India.[6][7][8] In the modern world, it is a small but influential religious minority with as
many as 4.2 million followers in India,[9] and successful growing immigrant communities in
North America, Western Europe, the Far East, Australia and elsewhere.[10]

Jains have successfully sustained this longstanding religion to the present day and have
significantly influenced and contributed to ethical, political and economic spheres in India.
Jains have an ancient tradition of scholarship and have the highest degree of literacy for a
religious community in India;[11][12] Jain libraries are the oldest in the country.[13] Tamil Jains
and Kannada Jains who are native to their regions, residing in Tamil Nadu and Karnataka
respectively early since 1st century BCE,[14] are distinguishable from North Indian Jains in
some of their routines and practices, but the core philosophies and belief systems are the
same for all Jain communities

Meaning of Jainism
Literally Jina means a conqueror, that is, one who has conquered the worldly passions like desire,
hatred, anger, greed, pride, etc. by one's own strenuous efforts and has been liberated himself from the
bonds of worldly existence, the cycle of births and deaths. Jina, therefore, is a human being and not a
supernatural being or an incarnation of an all mighty God. Hence the term Jina is applied to a person
who is a spiritual victor.

Further, human beings have the potentiality to become Jinas and, as such, Jinas are persons of this
world who have attained supreme knowledge, subjugated their passion and are free from all sorts of
attachment and aversion. Jainism is thus a set of principles preached by the Jinas. Hence Jainism is
not an apauruseya religion, i.e., a religion propounded by a non-human being or based on a sacred
book of non-human origin. On the contrary it is a religion of purely human origin and is preached by
one who has attained omniscience and self-control by his own personal efforts. In short, Jainism is the
substance of the preaching of those perfect souls who have attained the state of Jainas.

Again, the term Jainism, connotes the religion professed by the Jainas, i.e. the followers of the path
practiced and preached by the Jinas. This term Jainism is an English rendering of the original Sanskrit
word Jaina-dharma or Jina-dharma. That is why some German Jainologists, like Leumann, Winternitz
and Schubring, prefer the term Jinismus or Jinism. Both the terms are, however, correct since Jainism
means the religion followed by the Jinas and Jainism means the religion of the Jina. But between the
two terms, Jainism and Jinism, the former is more popular and in current use both in literature and
common parlance.

History of Jain Tradition


The history of the Jaina tradition is amply borne out both by literary and archaeological evidences.
This traditional history of Jainism from the earliest times to the age of the last Tirthankara Mahavira
(6th Century B.C.) can be consistently traced from the facts maintained by Jaina religion. In this
regard, Jainism primarily assumes that the universe, with all its constituents or components, is without
a beginning or an end, being everlasting and eternal and that the wheel of time incessantly revolves
like a pendulum in half circles from the descending to the ascending stage and again back from the
ascending stage to the descending stage. Thus, for practical purposes, a unit of the cosmic time is
called kalpa, which is divided into two parts viz. the avasarpini (i.e. descending) and the utsarpini (i.e.
ascending), each with six-division known as kalas i.e., periods or ages.

It means that at the end of the sixth sub-division of the avasarpini(i.e. descending half circle) part the
revolution reverses and the utsarpini (i.e. ascending half circle) part commences where the steps are
reversed like the pendulum of a clock and that this process goes on ad infinitum. Hence the utsarpini
part marks a period of gradual evolution and the avasarpini part that of gradual decline in human
stature, span of life, bodily strength and happiness and even in the length of each kala or age itself
(i.e., the first age being the longest and the sixth age being the shortest). Moreover, the life in the first
age, the second age and the third age is known as the life of bhogabhumi (i.e., natural, happy,
enjoyment-based life without any law or society); while life in the remaining three ages viz., the
fourth age, the fifth age and the sixth age, is called the life of karmabhumi (i.e., life based on
individual and collective efforts).

In accordance with this wheel of time, the avasarpini (the descending half circle) part is continuing at
present and we are now living in this part's fifth age which commenced a few years (3 years and 3 1/2
months) after Tirthankara Mahavira's nirvana in 527 B.C. As per Jaina scriptures, the first age of the
present avasarpini part was of enormous, incalculable length and it had the conditions of bhogabhumi
when human begins lived in the most primitive stage which was entirely dependent on nature. In the
second age, therefore, the condition began to show some signs of gradual decline, but still they were
of a happy bhogabhumi stage and in the third age, the process of degeneration continued further in
spite of the prevailing bhogabhumi stage. But towards the end of the third age, man began gradually
to wake up to his environments, to feel the effects of deteriorating conditions and to have desire, for
the first time, for the necessity of seeking guidance.

Hence to satisfy this need, the fourth age produced, one after the other, fourteen law-givers or
preliminary guides of human beings known as the Kulakaras or Manus. In the fourth age, the
conditions greatly deteriorated since nature was not benevolent as before and conflicts among men
had begun to appear and the Kulakaras, in succession, as the earliest leader of men, tried to improve
the conditions in their own simple ways. In the succession of fourteen Kulakaras or Manus the 14th
manu by name Nabhiraya and his wife Marudevi gave birth to Rsabha or Adinatha who later on
became the first Tirthankara or Expounder of Jaina religion. This Lord Rsabha is considered as the
harbinger of human civilization because he inaugurated the karmabhumi (the age of action); founded
the social institutions of marriage, family, law, justice, state etc. taught mankind the cultivation of
land, different arts and crafts, reading, writing and arithmetic; built villages, towns and cities; and in
short, pioneered the different kinds of activities with a view to provide a new kind of social order
meant for increasing the welfare of human-beings.
Lord Rsabha had two daughters and one hundred sons. After guiding human beings for a
considerable period of time, Lord Rsabha abdicated his temporal powers in favor of his eldest son,
Bharata, who in course of time, became the Chakravarti i.e., Paramount sovereign of this country; led
a life of complete renunciation, got Kevala-jnana, i.e., supreme knowledge, preached the religion of
ahimsa, became the first prophet of salvation and in the end attained nirvana, i.e., liberation at Mount
Kailasa. After Lord Rsabha, the first Tirthankara, there was a succession of 23 other Tirthankaras,
who came one after the other at intervals varying in duration. In this way, the Jaina tradition of 24
Tirthankaras was established in the course of historical times beginning from the first Tirthankara
Lord Rsabha and ending with 24th Tirthankara Lord Mahavira.

Thus it is now an accepted fact that Mahavira (599-527 B.C.) was the last Tirthankara or prophet of
Jaina religion and that he preached the religion which was promulgated in the 8th century B.C. by his
predecessor Parsvanatha, the 23rd Tirthankara. The historicity of Tirthankara Parsvanatha (877-777
B.C.) has been established. Parsvanatha, the son of king Viavasena and queen Vamadevi of the
kingdom of Kasi, led the life of an ascetic, practiced severe penance, obtained omniscience, became a
Tirthankara propagated Jaina religion and attained nirvana or salvation at Sammed Shikhar, i.e.,
Parsvanatha as a historical personage and a preacher of Jaina religion.

The predecessor of Parsvanatha was Nemi-natha or Aristanemi, the 22nd Tirthankara whose
historicity like that of Parsvanatha, can be easily established. Nemi-natha, according to the Jaina
tradition, was the cousin of the Lord Krsna of the Mahabharata fame as Samudravijaya, the father of
Nemi-natha and Vasudeva, the father of Krsna, were brothers. Nemi-natha was a unique personality
due to his great compassion towards animals. This is clearly revealed by a significant incident in his
life. While Nemi-natha was proceeding at the head of his wedding procession to the house of his
bride, Princess Rajulakumari, the daughter of king Ugrasena of Gujarat, he heard the moans and
groans of animals kept in an enclosure for some meat eaters and instantly decided not to marry at all
as his marriage would involve a slaughter of so many innocent animals.

Immediately Nemi- natha renounced his royal title and became an ascetic. Learning this renunciation
of Nemi-natha, the betrothed princess Rajulakumari or Rajamati also became a nun and entered the
ascetic order. Nemi-natha after achieving omniscience preached religion for a long time and finally
attained nirvana on the Mount Girnar in Junagadh district of Gujarat. Since this great war
Mahabharata is a historical event and Krsna is an historical personage, his cousin brother Nemi-natha
too occupies a place in this historical picture. There is also an inscriptional evidence to prove the
historicity of Nemi-natha. Dr. Fuherer also declared on the basis of Mathura Jaina antiquities that
Nemi-natha was a historical personage (vide Epigraphia Indica, I, 389 and II, 208-210). Further, we
find Neminatha's images of the Indo-Scythian period bearing inscriptions corroborate the historicity
of 22nd Tirthankara Neminatha.

Among the remaining 21 Tirthankaras of the Jaina tradition, there are several references from
different sources to the first Tirthankara Rsabhanatha or Adinatha. Thus the tradition of twenty-four
Tirthankaras is firmly established among the Jainas and what is really remarkable is that this finds
confirmation from non-Jaina sources, especially Buddhist and Hindu sources.
Essence of the Philosophy of Jainism
 Jainism is an ancient religion of India that prescribes a path of non-violence towards all
living beings. Its philosophy and practice emphasize the necessity of self-effort to move the
soul towards divine consciousness and liberation. Any soul that has conquered its own inner
enemies and achieved the state of supreme being is called Jina (Conqueror).

 Jainism is also referred to as Shraman (self-reliant) Dharma or the religion of Nirgantha (who
does not have attachments and aversions) by ancient texts. Jainism is commonly referred to as
Jain Dharma in Hindi and Samanam in Tamil.

 The distinguishing features of Jain philosophy are its belief on independent existence of soul
and matter, denial of supreme divine creator, owner, preserver or destroyer, potency of karma,
eternal and uncreated universe, a strong emphasis on non-violence, accent on relativity and
multiple facets of truth, and morality and ethics based on liberation of soul.

 Jain philosophy attempts to explain the rationale of being and existence, the nature of the
Universe and its constituents, the nature of bondage and the means to achieve liberation.

 The goal of Jainism is liberation of the soul from the negative effects of unenlightened
thoughts, speech and action. This goal is achieved through clearance of karmic obstructions
by following the triple gems of Jainism - Right Faith, Right Knowledge and Right Conduct or
Action.

Founders of Jainism

24 Tirthankaras (“ford maker”): great teachers

• Going back countless thousands of years before recorded history.

• Mahavira (“great hero”) – the 24th and final Tirthankara – reformer of ancient Jainism

– Nataputta Vardhamana

– Lived 599 - 527 BCE in northeast India

• 30 years as student (never married)

• 12 years as ascetic renunciant

• 30 years as spiritual teacher (tirthankara)

• Jina: (conqueror) an enlightened being who has conquered material existence


and released the soul from the round of rebirth

• Tirthankara: a jina who is a great spiritual teacher

• Siddha: a liberated soul

• The goal of Jainism: to become a Jina, thus freeing one’s soul from the material realm

– we can all become “gods” but these gods do not intervene or respond to petitionary
prayer
Core Values of Jainism
Jinas believe that to attain enlightenment and ultimately liberation, one must practice the following
ethical principles (major vows) in thought, speech and action.

 Non-violence (Ahimsa) – to cause no harm to living beings. This is the fundamental vow
from which all other vows stem. It involves minimizing intentional and unintentional harm to
any other living creature. It includes not harming or insulting other living beings, either
directly, or indirectly through others.

 Truthfulness (Satya) – to always speak the truth in a harmless manner. A person who speaks
the truth becomes trustworthy like a mother, venerable like a preceptor and dear to everyone
like a kinsman.

 Non-stealing (Asteya) – to not take anything that is not willingly given. 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.

 Celibacy (Brahmacharya) – to control the senses including mind from indulgence. The basic
intent of this vow is to conquer passion and to prevent the waste of energy. In this vow, the
house holder must not have a sensual relationship with anybody other than one's own spouse.

Non-possession or Non-materialism (Aparigraha) – to detach from people, places, and material


things. Ownership of an object itself is not possessiveness; however attachment to an object is
possessiveness. 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.

Principles of Jainism
The fundamental principles of Jainism can be briefly stated as follows.

1. Man's personality is dual

The first fundamental principle of Jainism is that man's personality is dual, that is, material and
spiritual. Jaina philosophy regards that every mundane soul is bound by subtle particles of matter
known as karma from the very beginning. It considers that just as gold is found in an alloyed form in
the mines, in the same way mundane souls are found in the bondage of karma, from times
immemorial. The impurity of the mundane soul is thus treated as an existing condition.

2. Man is not perfect

The second principle that man is not perfect is based on the first principle. The imperfectness in man
is attributed to the existence of karma embodied with soul. The human soul is in a position to obtain
perfection and in that free and eternal state it is endowed with four characteristics, viz., ananta-
darsana, ananta-jnana, ananta-virya and ananta-sukha, i.e. infinite perception or faith, infinite
knowledge, infinite power and infinite bliss.

3. Man is the master of his material nature


Even though man is not perfect, the third principle states that by his spiritual efforts man can and must
control his material nature. It is only after the entire subjugation of matter that the soul attains
perfection, freedom and happiness. It is emphatically maintained that man will be able to sail across
the ocean of births and achieve perfection through the control of senses and thought processes.

4. Man alone is responsible for his future

The last basic principle stresses that is only each individual that can scientifically separate his own
soul from the matter combined with it. The separation cannot be effected by any other person. This
means that man himself, and he alone, is responsible for all that is good or bad in his life. He cannot
absolve himself from the responsibility of experiencing the fruits of his actions.

It is pertinent to note that this principle distinguishes Jainism from other religions, e.g., Christianity,
Islam and Hinduism. According to Jainism no God, nor his prophet or deputy or beloved can interfere
with the destiny of any being, with creation of the universe or with any happening in the universe.
Jainism also stresses that the universe goes on of its own accord.

In view of this specific attitude towards God, Jainism is accused of being atheistic. This accusation is
based on the fact that Jainism does not attribute the creation of universe to God. But at the same time
it must be realized that Jainism cannot be labeled as atheistic because of the basic facts that Jainism
firmly believes in Godhood, in an infinity of Gods, in punya and papa, i.e., merit and demerit, and in
various religious practices, etc. Jainism believes that the emancipated soul is itself God. It is thus clear
that Jainism cannot, in general, be considered as an atheistic religion.

Karma in Jainism

Karma in Jainism conveys a totally different meaning than commonly understood in the
Hindu philosophy and western civilization.[30] It is not the so called inaccessible force that
controls the fate of living beings in inexplicable ways. It does not simply mean "deed",
"work", nor mystical force (adrsta), but a complex of very fine matter, imperceptible to the
senses, which interacts with the soul in intensity and quantity proportional to the thoughts,
speech and physical actions carried out with attachments and aversions, causing further
bondages. Karma in Jainism is something material (karmapaudgalam), which produces
certain conditions, like a medical pill has many effects.[31] The effects of karma in Jainism is
therefore a system of natural laws rather than moral laws. When one holds an apple in one's
hand and then let go of the apple, the apple will fall due to gravitational force. In this
example, there is no moral judgment involved, since this is a mechanical consequence of a
physical action.[32]

The concept of Karma in Jainism is basically a reaction due to the attachment or aversion
with which an activity (both positive and negative) is executed in thought, verbal and
physical sense. Extending on the example outlined, the same apple dropped within a zero
gravity environment such as a spacecraft circling around earth, will float in its place.
Similarly, when one acts without attachment and aversion there will be no further karmic
bonding to the soul.

Karmas are grouped as Destructive Karmas, that obstruct the true nature of the soul and Non-
Destructive Karmas that only affect the body in which the soul resides. As long as there are
Destructive Karmas, the soul is caged in some body and will have to experience pain and
suffering in many different forms. Jainism has extensive sub-classification and detailed
explanation of each of these major categories and explain ways to stop the influx as well as
get rid of the accumulated karmas.

Jain Festivals

Jain festivals are characterized by both internal and external celebrations. The internal
celebration is through praying and expressing devotion to Jinas, practicing meditation,
spiritual studies, and renunciation.

• Paryushan is an important festival among the Jain festivals. It happens during late August /
September commencing on the twelfth day of the fortnight of the waning moon cycle and
ending in the fourteenth of the fortnight of the waxing moon cycle. This is generally a rainy
season in Northern parts of India. During this 18 day period[39] Jain scholars and monks visit
temples and explain the Jain philosophy. Jains during this period practice external austerities
such as fasting, limiting their normal activities so as to reduce the harm to worms and insects
that thrive during this season. At the conclusion of the festivities, a lookback is encouraged,
and Pratikraman is done for repentance of faults and forgiveness is given and asked for from
all.
• Mahavir Jayanti,[40] The birthday of Mahavir, the last Thirthankar is celebrated on the
thirteenth day of the fortnight of the waxing moon, in the month of Chaitra. This day occurs
in late March or early April on the Gregorian calendar. Lectures are held to preach the path of
virtue. People meditate and offer prayers.
• Diwali (Deepavali or festival of lights) is celebrated on the new moon day of Kartik, usually
in late October or early November on the Gregorian calendar. On the night of that day,
Mahavir, the last Thirthankar attained Nirvana or deliverance and attained liberation from the
bondage of all karmas. During the night of Diwali, holy hymns are recited and meditation is
done on Mahavir. And on the very second day of Diwali they celebrate their New Year.
• Ashadh Chaturdasi, The sacred commencement of Chaturmas takes place on the 14th day of
the fortnight of the waxing moon of Ashad. The Jain monks and nuns remain where they
happen to be for four months until the 14th day of Kartik Shukla. During these four months
the monks give daily discourses, undertake religious ceremonies, etc.
• Shrutha panchami or Gyan Panchami is on the fifth day of the fortnight of the waxing moon
of Kartik (the fifth day after Diwali). This day is devoted for pure knowledge. On this day
books preserved in the religious libraries are cleaned and studied.
• Apart from Mahavir Jayanti and Diwali, South Indian Tamil Jains of Digambara sect also
celebrate Tamil New Year, Pongal (harvest festival), Avani Avittam(renewal of sacred thread
called 'poonool') similar to most Tamils

Jain cuisine

All living beings require food for their survival. Jains practice strict vegetarianism. The
practice of vegetarianism is instrumental for the practice of non-violence and peaceful co-
operative co-existence. They do not consume root vegetables such as potatoes, garlic, onions,
carrots, radishes, cassava, sweet potatoes, turnips, etc., as the plant needed to be killed in the
process of accessing these prior to their end of life cycle. In addition, the root vegetables
interact with soil and therefore contain far more micro-organisms than other vegetables.

However, they consume rhizomes such as dried turmeric and dried ginger. Brinjals are also
not consumed by some Jains owing to the large number of seeds in the vegetable, as a seed is
a form of life. Strict Jains do not consume food which has been left overnight, such as yogurt
because it contains large amounts of bacteria. Most Jain recipes substitute potato with
plantain.[42]

Jainism vs Buddhism
As Mahavira was the senior contemporary of Gautama Buddha, the founder of Buddhism, it is natural
that in the Buddhist literature there should be several references of a personal nature to Mahavira. It
is, however, very significant to note that in Buddhist books Mahavira is always described as nigantha
Nataputta (Nirgrantha Jnatrputra), i.e., the naked ascetic of the Jnatr clan and never as the founder of
Jainism. Further, in the Buddhist literature Jainism is not shown as a new religion but is referred to as
an ancient religion. There are ample references in Buddhist books to the Jaina naked ascetics to the
worship of Arhats in Jaina chaityas or temples and to the chaturyama-dharma (i.e. fourfold religion)
of 23rd Tirthankara Parsvanatha.

Moreover, it is very pertinent to find that the Buddhist literature refers to the Jaina tradition of
Tirthankaras and specifically mentions the names of Jaina Tirthankaras like Rsabhadeva,
Padmaprabha, Chandraprabha, Puspadanta, Vimalnath, Dharmanath and Neminatha. The
Dharmottara- pradipa, the well known Buddhist book, Mentions Rsabhadeva along with the name of
Mahavira or Vardhamana as an Apta or Tirthankara. The Dhammikasutta of the Amgutara-nikaya
speaks of Aristanemi or Nemi-natha as one of the six Tirthankaras mentioned there. The Buddhist
book Manorathapurani, mentions the names of many lay men and women as followers of the
Parsvanatha tradition and among them is the name of Vappa, the uncle of Gautama Buddha. In fact it
is mentioned in the Buddhist literature that Gautama Buddha himself practiced penance according to
the Jaina way before he propounded his new religion

Jain contribution to Indian culture


While Jains represent less than 1% of the Indian population, their contributions to culture and society
in India are significant. Jainism had a major influence in developing a system of philosophy and
ethics that had a great impact on all aspects of Indian culture. Scholarly research and evidences have
shown that philosophical concepts considered typically Indian – Karma, Ahimsa, Moksa,
reincarnation and like – either originate in the sramana school of thought or were propagated and
developed by Jaina and Buddhist teachers.

Jains have also contributed to the culture and language of the Indian states Tamil Nadu,
Karnataka, Gujarat and Rajasthan. Great ancient Tamil books titled Silapathigaram, Seevaka
Sinthamani, Manimegalai, Naaladiyar, etc. were written by Jain scholars. In the beginning of
the medieval period, between the 9th and 13th centuries, Kannada writers were
predominantly of the Jain and Veerashaiva faiths. Jains were the earliest known cultivators of
Kannada literature, which they dominated until the 12th century. Jain authors wrote about
Jain Tirthankars and other aspects of the Jain religion. Pampa[53] (Kannada: ಪಂಪ, born 902
CE), also known as Adikavi Pampa (Kannada: ಆದಕವ ಪಂಪ), is one of the greatest Kannada
poets of all time and was the court poet of Chalukya King Arikesari, a Rashtrakuta feudatory.
The works of Jain writers Adikavi Pampa, Sri Ponna and Ranna, collectively called the "three
gems of Kannada literature", heralded the age of classical Kannada in the 10th century.
The earliest known Gujarati text, Bharat-Bahubali Ras, was written by a Jain monk. Some
important people in Gujarat's Jain history were Acharya Hemacandra Suri and his pupil, the
Chalukya ruler Kumarapala. Jains are among the wealthiest Indians. They run numerous
schools, colleges and hospitals and are important patrons of the Somapuras, the traditional
temple architects in Gujarat. Jains have greatly influenced Gujarati cuisine. Gujarat is
predominantly vegetarian (see Jain vegetarianism), and its food is mild as onions and garlic
are omitted. Though the Jains form only 0.42% of the population of India, their
contribution to the exchequer by way of income tax is an astounding 24% of the total
tax collected.[54]

Jains encourage their monks to do research and obtain higher education. Jain monks and
nuns, particularly in Rajasthan, have published numerous research monographs. This is
unique among Indian religious groups and parallels Christian clergy. The 2001 census states
that Jains are India's most literate community and that India's oldest libraries at Patan
and Jaisalmer are preserved by Jain institutions.

También podría gustarte