35 Human Values in Jainism

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1.    Learning Outcomes

 

2.    Introduction

 

3.    Principles and Practices of Jainism

 

4.    Schools of Jainism

 

5.    Jain Symbols

 

6.    Mahavira and his Teachings

 

7.    Summary

 

8.    References

 

 

1 .Learning outcomes-

 

 

1.1 To know about the religion of Jainism..

 

1.2 To understand basic human values and teachings of Jainism.

 

1.3 To inculcate basic values of Jainism in our youth.

 

2. Introduction

 

Jain Dharma is an old Indian religion. The basic idea of Jainism is non-violence and respect for all the living beings. ‘Jain’ word has been emerged from Sanskrit word ‘Jina’ which means conqueror. A ‘Jina’ as per Sanskrit language is a person who is away from all inner passions like wants, desires, attachment, greed, anger, pride etc. The followers of the path of ‘Jina’ are known as Jains. The revivers of the Jain path are known as Tirthankaras. History of the jain teachers is concluded with Mahavira consisting of twenty-four teachers. The basic prayer of jains is ‘Namokar Mantra’ which means we should always help each other. The main two sub traditions of this religion are –Digambaras and Svetambaras. These both traditions have different practices. Maximum Jains reside in India. Some of the big Jain communities are present in other countries like Canada, Europe, Kenya and The United States. Main festivals of the jains are Paryushana, Daslakshana, Mahavir Jayanti and Diwali

 

3.   Principles and practices of Jainism- Jainism is a source of core human values which have been explained as under:-

 

3.1 ‘Ahimsa’ (Non-violence)as the main Dharma – The fundamental values of this religion constitute ‘Ahimsa’ which means non-injury or non-violence. This is a basic commitment of every Jain. Killing or harming any one physically or by the words of mouth, both are strictly abandoned by Jains. All the living organisms must help each other. The cause of violence is anger and hate. Violence destroys our soul and mind. This conduct of non-violence helps in spiritual development. Which also affects one’s salvation and release from rebirth. Ahimsa may cause bad ‘Karma’ consequently future sufferings.

 

3.2 Anekantavada (Many-sided Reality) – The truth and reality can be experienced but with language or speech, we are not able to express or communicate them completely. Only through good actions and deeds, these can be experienced. The Jains religion teaches us to accept all the positive and negative facts of life. There is no God or creator but only one thing is permanent that is ‘Jiva’ or soul. From ancient times it goes parallel with other religion. i.e. Buddhism and Hinduism. But, sometimes it is very critical for the knowledge system and ideologies of other religions.

 

3.3 Aparigraha (Non-Attachment)- It concentrates on non-possession from worldly things or property. Followers of the religion must be satisfied with only hard earned limited money. Moreover, they must donate any surplus money. Non- Attachment may be of two types- Material and Psychic. Material possessions are relating to property and wealth. Psychic relates to emotions and feeling. Attachments may result in the direct harm to individual personality. Jain monk or nun is supposed to be homeless and family-less away from any belongingness. As per them, internal attachments are anger, ego, greed and deceitfulness. They also suggest that we can overcome anger by forgiveness and pride by humility. Deceitfulness may be conquered by straight forwardness and greed by contentment or satisfaction. Other internal passions are like, dislike, fear, sorrow, laughter etc.

 

3.4 Asceticism- Jainism follows strongest asceticism. Such life means nakedness or non-possession of even clothes, keeping fasts, body mortification etc. to be free from old Karma and a restraint on new Karma. This is most required for getting siddha and moksha(Salvation or liberalization form rebirth). Ascetic austerities constitute six outer and six inner practices. Commonly outer austerities include complete fasting, limited eating, only to eat few items, avoid tasty food, and avoid flesh. It means to avoid temptation of everything. Inner austerities include confession, respecting and assisting mendicants, study meditation and detachment from any wants. Ultimate aim is to purify our soul. Mahavira (Vardhamana) has set an example of a good ascetic life by adopting severe austerities for twelve years.

 

3.5 Asteya(Not stealing) – A Jain mendicant should always take necessary permissions to get anything from others. They should accept only those things which are given to them voluntarily by others. They are strictly opposed to theft and stealing.

 

3.6 Brahmacharya – It means “celibacy’ or away from sex and sensual pleasures for Jain monks and nuns. But for laypersons or followers Brahmacharya means complete faith with our life partner.

 

3.7 Food and Fasting – Most of the Jain follow lacto vegetarianism. It means they don’t take even eggs. Root vegetables like potatoes, garlic, onions are not eaten by monks and nuns. The plants are also considered as living things. They believe that when plants are pulled, they are injured. During festivals Jains fast, which is called Upavasa or Tapasya. Jain layperson eats only twice a day, drinks boiled water or sometimes complete fasting during festivals. Fasting practice is done to improve their Karmas or actions. Fasting is very common in Jain women. They observe fasts for religious purity, family goodwill and future well being of her family.

 

3.8 Dhyana (Meditation) – It is a most essential practice in this religion. As per different views, Meditation is a form of austerity and ascetic practice. It means one has to be pure. One must leave selfness, rather to concentrate on enhancing knowledge. Jains believe that they must be on the right road to meditate on the soul, the pure self. They also focus on the periods or timings for meditation. Some of the Jains believe to meditate thrice in a day, especially mendicants. Some laypersons practice rituals as Puja in a Jain temple and charity work.

 

3.9 Rituals and Worship – Jains have faith in ‘darsana’ or watching of deva including Padmavati, Ambika and Brahmadeva. Digambaras have a sub-tradition called Terapanthi. They do not worship many of the deities. ‘Devapuja’ ritual is very common in all Jain sub traditions. This is practicised by Jain doing ‘namsakara’ to God in the temples. One of their practice include abhisheka i.e. ceremonial bath. These rituals are matched with the hindu rituals. They also recite mantras. Most famous etenal mantra of Jainism is ‘’five homage (Panca Namaskara).

 

3.10Monasticism- Jainism has further Digambara monks and Svetambara monks. Digambara monks and nuns carry with them the feathers of peacock and always sweep while sitting or walking in order to avoid small insects being crushed. Svetambara monks also follow the same type of practice. Four fold order of Jainism consists of muni(male ascetics), aryika (female ascetics), sravaka (laymen) and sravika(laywoman)..

 

3.11 Jiva (soul)- As per Jain philosophy body means matter and soul is consciousness. Soul (jiva) is different from other substances i.e. Matter, Time, Space, Dharma and Adharma. Other substances are called Ajiva. As per their ideology, all living beings are soul, immortal and perfect. Soul is embodied in our body just like in a prison.

 

3.12Tattva (reality) – Tattvas are the ways to obtain moksha or salvation. This is the ultimate solution for attainment of the goal of liberalization. There are seven Tattvas:-

 

Jiva (the soul)

 

Ajiva ( non-living things like matter, time, space etc.) Asrava(influx) – entry of evil matters in the soul

 

Bondha (bondage)

 

Samvara (stoppage) i.e. to stop the evil matters in the soul Nirjara (gradual dissociation)

 

Moksha (liberation)

 

 

3,13 Soul and Karma – Natural soul is a mixture of impurities like natural Gold. Soul is closely associated with Karma. For the refinement of soul, The Jain Karmic theory is important to explain pains, sufferings and inequalities. Realization of this reality is the supreme destination of Jainism.

 

3,14 Samsara (cycle of rebirths) – Jainism strongly believe in Samsara. As per their thoughts, soul passes through 8,400,000 birth situations. They believe that soul passes through five types of bodies i.e. earth bodies, water bodies, fire bodies, air bodies and vegetable lives. Soul changes the bodies again and again. Therefore, we should concentrate on Karmas.

 

3.15Tirthankaras (God) – As per Jainism there is no existence of God. As per external universe Jain cosmology, the whole cycle of the world has been divided into two parts i.e. avasarpini and utsarpini. As per their thoughts twenty four Tirthankaras are present to bless the whole universe in every half cycle of time. ‘Mahavira’ Jain is regarded as the last Tirthankara of avasarpmi.Tirthankaras are the role models for Jains to show the path of liberation.

 

3.16Salvation (liberation)- As per Jainism ideology three Jewels can show is the way to salvation. They are right view, right knowledge and right conduct. There is one more jewel which is also considered by them very significant that is right asceticism. Only following all these four practices “Moksha can be obtained. These four jewels practice under this religion is called ‘Moksha Marg.’ Morality and virtues- Jainism related to the interconnection between religion and morality. One must live a good life as well go higher to divine perfection. There are different ethical standards and values for laymen and monks. To avoid pain and loss in living beings practice of Dharma is most essential. Ten virtues of Jainism are humility, purity, non-attachment, self-restraint, super forbearance, straight forwardness, truthfulness and complete renunciation. Thoughts, actions and speech are governed by these virtues. Dharma (religion) and morality are related to each other.

 

3.17 Morality and virtues- Jainism related to the interconnection between religion and morality. One must live a good life as well go higher to divine perfection. There are different ethical standards and values for laymen and monks. To avoid pain and loss in living beings, practice of Dharma is most essential. Ten virtues of Jainism are humility, purity, non-attachment, self-restraint, super forbearance, straight forwardness, truthfulness and complete renunciation. Thoughts, actions and speech are governed by these virtues. Dharma (religion) and morality are related to each other.

 

3.18 Equality in men and women- A book on ‘Jain system of education’ clearly states that Jains laid stress on educating all the individuals, kings, princes, princesses and even laymen. Their main aim was to provide knowledge and wisdom to all men and women to build their character by practicing some discipline in their student life. Then, they could become good human beings and will facilitate nation building. As per their philosophy women should obtain respect and honour from their fathers, brothers, husbands and even brother-in-law. Women respect means pleasing God.

 

3.19 Education in Jainism- They consider education as very integral and intrinsic in their life. Knowledge acquisition is not education. Education means knowledge, vision and building a good sound character.

 

Education is a way to achieve the major aims of our life i.e. liberation. Jainism way of life is to educate on our own to get quality soul which will lead us to perfection and liberation from all worldly sorrows

 

4.  Jain Schools – Two major sub-groups of this community are Digambara and Svetambara. Both have different dress codes. Their individual thoughts are also vary from each other. Monks of the Digambara sub-community never wear clothes, but female monastic of this tradition wrap white saree which is unstitched and plain. These are called as Aryikas. Svetambara monastic usually wear white seamless clothes. Digambara and Svetambara are further divided into sub groups with their own believes. AS per Jainism liberation can be achieved by males mostly. Women can get salvation only by improving their Karmic merit to take birth as men.

 

5.  Jain Symbols – The main Jain symbols are as follows:-

 

5.1. Swastika – It is an important Jain symbol. It constitutes four states of existence.

 

–  Devas (heavenly being)

 

–  Human Being

 

–  Hellish being

 

–  Triyancha (subhumans like flora or fauna)

 

These symbolize the existence of beings in different states.

 

5.2. Symbol of Ahimsa – In this symbol there is a wheel inside it, there is a hand. In the middle, Ahimsa word is written. Wheel signifies Dharmachakra. It means non-violence is the ultimate religion of Jains.

 

5.3. Jain Emblem- Jain emblem represents heaven, hell and material world i.e. three Loks Beyond these three realms on the upper side, a part signifies Siddhashila, a zone beyond the three zones. On the emblem three dots symbolizes ratnatraya-right thinking, right knowledge and right conduct. Symbol of ‘Ahimsa’ is present on lower porton and ‘swastika’ is shown on top area. At the bottom, their main mantra is given, which means “All life is bound together by mutual support and interdependence.”

 

5.4. JainFlag – Jain flag contains five colours i.e. white, red, yellow, green and black. White colour shows that souls who are free from anger, attachments and all passions. Souls who have obtained self realization. It also denotes peace and non-violence. Red depicts Siddha as the souls with truth and liberation. Yellow signifies the acharya, the masters of adepts and achaurva (non-stealing). Green colour shows Brahmacharya and Upadhyaya(who teach scriptures to monks). Black symbolizes Jain ascetics which means non-possession.

 

5.5. Om- It represents Namokar Mantra. It is a short form of five parameshthis i.e. Arihant, Ashiri, Acharya, Upajjhaya and Muni. These are the Jain Gurus teaching Jains. These are the souls who are free from all passions.

 

6 .Mahavira and his teachings – One of the oldest religions called Jainism was established by Mahavira (Vardhamana). He presented the philosophy of Jainism in different way. But he was not actually the founder of this religion. He was born in 599 BC. He belongs to a very wealthy family. But he spent his life with great hardships, doing meditation and fasting. He was related to 23rd Tirthankara of this religion. He showed the way to live happy and peaceful life. Right knowledge, Right faith and Right conduct are the ways to shape the life of an individual as per Mahavira. All the living beings i.e. human beings, animals and plants have pure souls full of knowledge. He strongly believed in Karma and also guided us to free from the miseries of karma to acquire Moksha or Nirvana. He had no faith on God. But, he had a faith in the powers of all the souls. Mahavira stressed upon five principals which are-

 

–    Ahimsa (non-violence)

 

–  Satya(truth)

 

–  Asteya( no stealing)

 

–  Tyag (no property)

 

–  Brahmacharia (virtuous life)

 

As per Mahavira Moksha can be obtained by Karma theory. His teaching has a good impact on all the Indians, religions, culture and languages. It has also worldwide impact on countries like U.S.A., U.K. Canada and Eat Africa. He did not believe in castes, creed, rich and poor moreover any gender discrimination. He suggested us to be truthful and honest. He said that in every living being there is a spirit so he laid stress on vegetarianism and to avoid injury to animals. His ideology was equality, self control, spiritual liberation and non-violence. His life had a great impact on community. He advocated about universal brotherhood of man and human rights. He visualized of a democratic society. He stressed on the egalitarian society on the basis of non-violence to obtain a state of equilibrium, social peace and excellence. Jainism had unqualified faith in human rights.

 

Summery

 

As per Jain philosophy, violence is a sin which is against the dignity of human being. Human dignity means human rights. We must have ‘maitri’ or friendship with every living being. We should respect for mankind and all other living beings. We should do charity for needy people, which is called Karuna. Highest wisdom is to do generous service to mankind i.e. madhyasthya. Guiding force of non-violence is compassion (daya), which is the basis of religion. Jainism believes in rational consciousness (samyaktva). In our old Vedic values, compassion is a must. Such type of atmosphere will basically promote and protect the rights of men. Non-violence is means as well as end towards creation of a society. Mahatma Gandhi, a great political leader was also following the path of non-violence in the struggle for independence of India from the British rules. Gandhiji also had a good impact of Mahavira’s teachings. The Jains also claim that compassion for all living beings is possible after self-realization and spiritual wisdom. An important maxim of Jains are-“First knowledge then compassion”. The theory of their religion also depicts to live and let live. In today’s era, when world is going very fast, the basic ethical and moral values have been deteriorated. It is essential for the educational institutes to provide guidance and training to the future of India i.e. our young students. Some of the part of religious teaching must be imparted to the students to follow the preaching of our old religions. This is most essential to produce good human beings. This is also a way to stop violence which has become a prominent feature today. The world peace and harmony can be obtained only by inculcating moral and ethical values in present and upcoming generations. The cause of the destruction of our society is that we have forgotten the basic rules, principles and values system of our old epics and religions. There is a great contribution of Jain religion to our society. But the present western culture has provided us a life full of comforts and luxuries. Such life is an obstacle in front of humanity. Indian a country of Vedas, Upnishdas, Vedic culture and religions is today facing a very chronic phase. Modernization and Westernization is trying to dominate our community. The ultimate solution is to practice our old religious values and customs.

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References-

  • Human rights and Jainism. A Comparative study by Dr. Namrata Kothari (http://paperroom.ipsa.org)
  • Tiwary, Binod Kr. “Relevance of Jain principles of Mahavira in modern context” Jain journal
  • Singh, Nagendra Kumar, Encyclopedia of Jainism.
  • Banerjee,S.R., Introducing Jainism.
  • Sangava,V. Adinath, Facets on Jainology
  • Zydenbos, Robert, J (2006) Jainism Today and its future, Munchen, Manya Verlag.
  • Education in Jainism by Dr Hemant Shah (www. Jain.library.org)
  • Teachings of Jainism (www.inclianetzone.com)
  • Moral values in Jainism(www.indianetzone.com)