Civilization is nothing but a story of evolution, how our civilization is depends on how sophisticated we have become. Our religion refines us, in other words how our religion is, our sinful civilization is formed on this matter. Jainism stands at the highest stage of evolution, with co-existence and fearlessness towards other living beings. Sammed Shikhar is the proof of this fact.
Sammet Shikharji, is one of the Holiest jain pilgrimage sites, located on Parasnath hill in Giridih district, Jharkhand. (Elevation: 1,365 m). Every Jain gets the strength to imbibe the virtues of humanity by seeing the same peak. Sammed Shikhar is the Ganges in the form of a mountain, by taking a dip in which salvation is attained. The auspicious place of Sammed Shikhar has the distinction of witnessing the attainment of salvation by 20 of the 24 Tirthankaras of Jainism.
In Jainism, God is one who has ended the cycle of birth and death. Thus, all liberated souls are regarded as God. Tirthankaras are also liberated souls. Tirthankaras, like other liberated souls, are free from all passions. They do not have any love or hatred for any living-being and therefore do not extend any favour or disfavor to anyone. The fundamentals, principles explained in Jainism are indeed rational;
Violence, untruth, theft, unchaste and possessiveness are considered to be five sins. Anger, greed, ego, deceit are the four passions, which are the causes of bondage of karmas.
Anekantvada principle - Looking at all perspectives before arguing. Not just to be non violent through your actions, but also by mind and speech.
Karma theory - stay calm in all the situations “Whatever you bear, are the fruits of your own karma.” Many concepts thats teach positivity, puirty in thoughts, speech and action. Recharging your mind by visiting temples, chanting mantras. Maintaining peace by following the conduct given in the scripture.
Anekantavada in Jainism is the ontological assumption that any entity is at once enduring but also undergoing change that is both constant and inevitable. The doctrine of anekantavada states that all entities have three aspects: substance (dravya), quality (guna), and mode (paryaya). Dravya serves as a substratum for multiple gunas, each of which is itself constantly undergoing transformation or modification. Thus, any entity has both an abiding continuous nature and qualities that are in a state of constant flux.
Syadvada, in Jaina metaphysics, the doctrine that all judgments are conditional, holding good only in certain conditions, circumstances, or senses, expressed by the word syat (“may be”). The ways of looking at a thing (called naya) are infinite in number. Syadavada literally means the ‘method of examining different probabilities’.
Difference between Anekantavada and Syadvada; The basic difference between them is that Anekantavada is the knowledge of all differing but opposite attributes whereas Syadvada is a process of the relative description of a particular attribute of an object or an event. Jain order has been divided into two major sects: Digambara and Svetambara.
The division occurred mainly due to famine in Magadha which compelled a group led by Bhadrabahu to move South India. During the 12 years famine, the group in South India stick to the strict practices while the group in Magadha adopted a more lax attitude and started wearing white clothes. After the end of famine, when the Southern group came back to Magadha, the changed practices led to the division of Jainism into two sects.
Digambara: Monks of this sect believe in complete nudity. Male monks do not wear clothes while female monks wear unstitched plain white sarees. Follow all five vows (Satya, Ahimsa, Asteya, Aparigraha and Brahmacharya). Believe women cannot achieve liberation. Bhadrabahu was an exponent of this sect. Major Sub-Sects; Mula Sangh, Bisapantha, Terapantha Taranpantha or Samaiyapantha. Minor Sub-Sets; Gumanapantha, Totapantha.
Svetambara: Monks wear white clothes. Follow only 4 vows (except brahmacharya). Believe women can achieve liberation. Sthulabhadra was an exponent of this sect. Major Sub-Sects; Murtipujaka, Sthanakvasi, Terapanthi.
Mahavira organised an order of his followers which admitted both men and women. The great Mauryan King Chandragupta Maurya, during his last years, became a Jain ascetic and promoted Jainism in Karnataka. Famine in Magadha led to the spread of Jainism in South India. The famine lasted for 12 years, and in order to protect themselves many Jains went to South India under the leadership of Bhadrabahu. In Odisha, it enjoyed the patronage of Kalinga King of Kharavela.
Jain literature is classified into two major categories: Agam Literature; Lord Mahavir's preaching was methodically compiled by his followers into many texts. These texts are collectively known as Agams, the sacred books of the Jain religion. Agam literature is also divided into two groups:
Ang-agama: These texts contain the direct preaching of Lord Mahavir. They were compiled by Ganadharas. Lord Mahavir's immediate disciples were known as Ganadhara. All Ganadharas possessed perfect knowledge (keval-gyan). They orally compiled the direct preaching of Lord Mahavir into twelve main texts (sutras). These texts are known as Ang-agams.
Ang-bahya-agams (outside of Ang-agams): These texts are expansions of Ang-agams. They were compiled by Shrutakevalin. Monks who had knowledge of a minimum of ten Purvas were known as Shrutakevalin. Shrutakevalin wrote many texts (sutras) expanding the subject matter defined in the Ang-agams. Collectively these texts are called Ang-bahya-agams meaning outside of Ang-agams. The twelfth Ang-agam is called Drastivad. The Drastivad consists of fourteen Purva texts, also known as Purvas or Purva-agams. Among Ang-agams, Purvas were the oldest sacred texts. They are written in the Prakrit language.
Non-agam Literature: This consists of commentary and explanation of Agam literature and independent works, compiled by elder monks, nuns, and scholars. They are written in many languages such as Prakrit, Sanskrit, Old Marathi, Gujarati, Hindi, Kannad, Tamil, Germa even in English.
Jain architecture cannot be accredited with a style of its own, it was almost an offshoot of Hindu and Buddhist styles. Types of Jain Architecture: Layana/Gumphas (Caves). Ellora Caves (Cave No. 30-35)- Maharashtra, Mangi Tungi Cave- Maharashtra, Gajapantha Cave- Maharashtra, Udayagiri-Khandagiri Caves- Odisha, Hathi-gumpha Cave- Odisha, Sittanavasal Cave- Tamil Nadu
Statues, Gometeshwara/Bahubali Statue- Shravanabelagola, Karnataka, Statue of Ahimsa (Rishabnatha)- Mangi-Tungi hills, Maharashtra, Jianalaya (Temple), Dilwara Temple- Mount Abu, Rajasthan, Girnar and Palitana Temple- Gujarat, Muktagiri Temple- Maharashtra.
Manastambha: It is found in the front side of the temple, having religious importance with an ornamental pillar structure carrying the image of Tirthankar on top and on all four cardinal directions. Basadis: Jain monastic establishment or temples in Karnataka.
Jainism recognised the existence of God while Buddhism did not. Jainism does not condemn the varna system while Buddhism does. Jainism believed in transmigration of soul i.e. reincarnation while Buddhism does not. Buddha prescribed the middle path while Jainism advocates his followers to even completely discard the clothes i.e. life of austerity.
Contribution of Jainism: Attempts to reform the evils of varna order. Growth of Prakrit and Kannada. Contributed to architecture and literature immensely. The Jain theory of Anekantavada translated into practical terms in social context would mean three principles: Absence of dogmatism or fanaticism, Honouring the freedom of others, Peaceful coexistence and cooperation.
It brings the spirit of intellectual and social tolerance. The principle of Ahimsa(non-violence) gains prominence in today’s nuclear world to attain long lasting peace in the society. The concept of Ahimsa can also help to counter growing violence and terrorism. The principle of Aparigraha (non-possession) can help to control consumerist habits as there is great increase in greed and possessive tendencies. Global warming also can be healed with this thought by doing away with unwanted luxuries, which produce carbon emissions.
According to Jainism, God does not have any likes and dislikes. So he does not punish or reward the living beings. The various things in the universe interact with each other. All events in the universe take place in this manner. Everything occurs according to the laws of nature. The principles of Jainism teach the followers not to hurt other beings, to harness the desire for possessions and people, and not to hate or be judgmental. It is your own karma and not any God or other super natural power that punishes or rewards you.
Even when you believe in God as the one who punishes or rewards us, He cannot be biased to punish or reward as per His whims and fancies. God has to be neutral which would mean you get punished or rewarded as per your actions. In Jainism, all Tirthankaras were, at one time, ordinary human beings prone to indulge in anger, greed, deceit etc. It is through their sheer efforts like penance, meditation, self-control etc. that they reached this level. Jainism believes that all souls can attain Godhood. It, thus, believes not in Avataravada (God incarnating as human), but in Uttaravada (man attaining Godhood).
According to Jainism, moksha refers to the liberation of a soul from the cycle of birth and death. After liberation, a soul attains its true and pure nature of infinite knowledge, infinite perception and infinite bliss.
All souls are eternal; they are ‘worldly souls’ as long as they are bound by karmas and ‘liberated souls’ once they shed all their karmas. A liberated soul does not come back to this mortal world.
Niravan is karma free state of your self. Soul all real characteristics comes in live when they achieves kevel gyan and after that there is no new karma they binds can see past present future everything and when they leave the body there soul goes right up top of the universe and stay in that state forever, where buddha is consider and there science it actually never gives karma free state or nirvana as it is dependable preachings are opposite to soul science.
A person cannot attain kewal-gyan, unless he practices ahimsa (non-violence) in its absolute true sense, for, even is there is a shade of himsa (violence) remaining, the person cannot shed all karmas. Gautam Buddha, even when he preached ahimsa, did not practice it in its absolute form.
Each Tirthankara forms four tirthas (तीर्थ) (groups of people) who support Jainism. These four groups include sadhu (male monk), sadhvi (female monk), shravak (male follower) and shravika (female follower) of Jainism. These four are the pillars of Jainism, who provide all kinds of support and work actively to promote Jainism. They are commonly known as Chaturvidh Sangh (चतुर्विध संघ).
In the present era, Lord Mahavira formulated the Chaturvidh Sangh and defined their code of conduct. He was the last Tirthankara from the set of 24 Tirthankara born in our part of earth, in this era.
The first Tirthankara of this set, Shri Rishbhdev Swami, was born more than 1 kroda krodi sagaropam years ago. A sagropam denotes an enormously high number, impossible to measure in present mathematical units. The way it is difficult to measure the water content of an ocean, it is not possible to put sagaropam years in units.
According to Sramanav(Jaina) scriptures, the Shalakapurusa are classified (in the decreasing order of bodily strength) as- 24 Tirthankars, 12 Chakravartins, 9 Vasudevs, 9 Prativasudevs, 9 Baldevs; Adding all =24+12+9+9+9 = 63. All the 63 Shalaka-purusa influence the society in someway or the other. Hence they are called as Shalaka (Remarkable/famous) purusa (people). They have a very strong influence in the society and hence are even remembered till date(even though billions of years have passed).
Tirthankars influence the society in a one-dimensional fashion by re-establishing the Tirtha (path to cross the Sansaar (ocean of births and deaths)); Who is the reviver of Tirtha (shrine) (तीर्थ का निर्माण करते हैं) Who has five Auspicious Events (जिनके पाँच कल्याणक होते हैं) Who is worshiped by god and goddess of the heavens and humans (जो देव और मनुष्यों द्वारा पूज्य होते हैं). Who has conquered the samsara, the cycle of death and rebirth, on his own and made a path for others to follow (जो स्वयं मोक्ष मार्ग पर चलते हैं, और सबको मोक्ष मार्ग का रास्ता दिखाते हैं). Jainism does not believe in an all-powerful creator God that punishes or rewards living-beings and loves those who worship Him.
They are known as the Dharma-Chakravartins (Conqueror/Re-Founder of the Tirtha) influence the society establishing undisputed law and order in the society and are the universal monarchs (Conqueror of the 6 Khands (1 Arya+5 Maleccha) who rule single handedly without any opposition or support.
Vasudevs (warrior heroes) and Baldevs (gentle heroes) influence the society by setting an example of brotherly affection in front of the society. The two brothers are inseparable and they jointly rule 3 Khands (1 Arya+2 Maleccha) as half-Chakravartins. Moreover, a Vasudev re-establisehes law and order in the society and protects the people from the atrocities inflicted by the Prativasudevs.
Prativasudev (villians) are elder to Vasudevs who initially rule the 3 Khands ( 1 Arya+ 2 Maleccha) but are eventually defeated by the Vasudevs. The set an example in front of the society that ‘Good triumphs over Evil’.
Apart from the above categories, there are other categories of 106 people who all influence the society. However, their influence is not that significant as compared to the above mentioned people. They are as follows-
11 Rudras (Knower of 10 Angas but ultimately turn unchaste and bind the bondage of infernal life)
24 Kamdevs (men with exceptional beauty of their time)
9 Naradas (they are fond of instigating disputes, quarrels and wars and ultimately bind the bondage of infernal life )
14 Kulkars (the patriarchs who settle the disputes, give temporary solutions to the confused yugalias (humans born as twins) to make them live in peace and harmony)
24 Fathers of Tirthankars, 24 Mothers of Tirthankars
Adding all = 11+24+9+14+24+24=106.
Jainism lays significant emphasis on the thought process of a human being. To purify the thought process and make it serve as an aid to spiritual progress, Jain scriptures have mentioned twelve contemplations known as Twelve Bhavana or Reflections. Anitya Bhavana is one of these. Anitya means transient or ever changing.
Anitya Bhavana makes us realise that everything in this world like our physical body, youth, beauty, health, wealth, sensual pleasures, fame, family relations etc. is temporary and will perish one day. Attachment to these transient things causes pain upon their loss. We often experience this impermanence in our daily life and get depressed. The purpose of such contemplation is to get a better understanding of reality and change our focus to what is eternal – the soul. This recognition is also important for us to live a serene life. Such contemplation can bring a shift in our focus from ‘Anitya’ to ‘Nitya’, from impermanence to permanence. This transformation can further pave the way for emotional stability, peace, spiritual advancement and eventual liberation of the soul.
Asharan Bhavana refers to contemplation on the fact that no one in this world can provide protection against suffering and death. Everyone needs to be self-reliant. The only way one can conquer death and suffering is by destroying all his karmas and taking refuge in the true path of religion as shown by the Tirthankaras.
Asharan Bhavana deals with the feeling of helplessness. It makes one realise that there is no place to hide for safety and protection. When our near and dear ones die in pain we cannot do anything to save them. The money, fame, friends, relatives – none of these can come to rescue and change the inevitable.
Samudghat is similar to the modern phenomenon called Astral Projection, soul leaving the body, during chanting and meditation, and as soon as the light appeared, the awareness of self merged with it.
Authored by Dr Anadi Sahoo
