Janism

Jainism 

Introduction 

In India, Jainism is still practiced as a religion. Although there are adherents of this religion throughout the nation, they are primarily located in Gujarat, Uttar Pradesh, Madhya Pradesh, Karnataka, and Maharashtra. Historians have observed that the roots of both Jainism and Buddhism may be located in Kshatriya, a member of the Ganasamghas. These ideologies were linked to unconventional perspectives that disapproved of Vedic authority, Brahmanícal and caste systems, and established orders made up of bhikkhus who gave up on life.

The Founder of Jainism 

Jainism and Buddhism are fundamentally offshoots from ancient Hinduism, Historically Jainism is older than Buddhism. The great Prophet of Jainism, Mahavira, who was the last in the great succession to give Jainism the latest form, was the older contemporary to Buddha. There are twenty four great circles of time believed in by the Jain and in each circle one great prophet comes to the world. According to the Jain tradition these great prophets are known as the Thirthankaras. Mahavira is remembered as the last of the 24 great teachers or Thirthankaras or ford-makers" of the Jains. Mahavira was a prince. He abandoned a comfortable pleasurable life and became a Wandering ascetic when he was about 30 years old. His father was a ruling Kshatriya and chief of the Nata clan. Mahavira grew up as a boy, as a youth, loving and dutiful to his parents: but ever in his heart was the vow that he had taken to become a Saviour of the world. After the death of his parents, he renounced the world. He retired into the forest. There for twelve years he practised great austerities, straining to realise himself and to realise the nothingness of all things but the self; and in the thirteenth year illumination came upon him and the light of the  Self shone forth upon him, and the knowledge of the Supreme became his own. He shook the bonds of Avidya (ignorance) and came forth as teacher to the world, teaching for forty-two years of perfect life. He spent the rest of his life teaching his philosophy in the Gangetic kingdoms which were the site of Buddha's spiritual career also. He died of self starvation, an accepted way of ending an earthly existence among the Jains. Mahavira added certain features to an earlier set of beliefs among the Nirgranthas rather than creating a new body of teachings. Jainism is fundamentally atheistic, in that while not denying the existence of the gods, it does not give them any important part in the universal scheme. The world, for the Jain is not created, maintained, or destroyed by any personal deity but functions only according to Universal Law. Central Doctrine of Jainism There are two main sects in Jainism -the Digambara "sky-clad" (and thus naked) and the Svetambara, "white clad". By the time of separation of these two sects, the doctrine had been fixed for the whole community; this accounts For the fundamental agreement in the main tenets professed. By the Svetambaras and the Digambaras. One might almost sum up the central doctrine of Jainism in one phrase that man by injuring no living creature  reaches the Nirvana which is Eternal peace. That is the phrase that seems to carry with it the whole thought of Jain Is:peace between man and man, peace between map and animal, peace everywhere and in all things, a is: Peace perfect brotherhood of all that lives. the central doctrine to Jainism is that all of nature is alive-everything from rocks to the minute insects have some Form of a soul, called Jiva. The archaic concept of the soul is carried to its extreme conclusion in this teaching. Jainism thus "spiritualises even the material", The souls have ałways been in existence in an eternal cosmic pool of  Souls and were not created by any divine force. Like the atman (of Hinduism) all jivas are eternal but in contrast to  Opanishadic Hindu thought there is no infinite cosmic atman. However, the Jains accept both Karma and Punarjanm  reincarnation) that determines the new embodiment of a being in accordance with earlier deeds. As important as the concept of jiva is that of "non-violence" - ahimsa. According to Mahavira's "pure unchanging eternal law all things breathing, all things living, all things existing, all beings whatever should not he slain, or  treated with violence, or insulted, or tortured, or driven away'". But self mortification and rigorous Ascetism were recommended as a means of achieving liberation surmounting all passions and earthly ties where being dissolves, into the impersonal universal whole. When this state is achieved the cycle of rebirth ends. Only the soul of the ascetic could actually achieve liberation. This is evident from the title of Mahavira - jina – one who conquers. It was associated with victory over earthly feelings and possessed ascetic implications. An important economic result of Jain non-violence was that even lay members of the community rejected agriculture for fear of ploughing under living things and turned instead to commerce and banking regarded as non violent occupations. 

Growth of Jainism 

Jainism quickly expanded throughout different regions of India. At first, the ancient Videha Kingdoms were home to the majority of Jainists. Anga and Magadha in eastern India, and Kasi (present-day Varanasi and Kosala) in the west Jainism also made its way to Dasapura ( Mandas or and Ujjain). It also extended to Nepal and several regions of South India. A Jainist declared to be the monarch of Kalinga (modern-day Orissa) in the second century B.C. Additionally, he dug up Jain caves, installed Jain statues, and built monastic memorials. The grandson of big Asoka, King Samprati, was a big supporter of Jainism. Jainism was able to spread throughout South India thanks to this backing. Classic Tamil literacy works like Manimakalai and Silappalikaram bear witness to the significant Jain influence that exists even in South India. The South Indian dynasties of the Ganga, Kadamba, Chalukva, and Rashtrakuta gave Jainism royal patronage and promoted its spread from the fifth to the twelfth centuries. In Central and Western India, Jainism grew more powerful during the Gupta era (AD 320–600). Thanks to royal support, the Jain Svetambara order began to develop clout in Gujarat and Rajasthan in the seventh century. Once more, starting around 1100, Jainism became more and more popular in Gujarat's Chalukya court. In some parts of India, Jainism continues to be an important element of peoples' religious beliefs.

Three jewels 

• Right knowledge  Understanding of religious principles 
• Right Faith/Liberation  Belief in Jinas 
• Right Action /Conduct  Observance of 5 vows (Anuvratas/ Mahavratas) 

Jaina Philosophy 

• Rejected the authority of the Vedas and the Vedic rituals 
• Advocated an austere and simple life. 
• Did not believe in the existence of God. 
• Believed in Karma and the transmigration of soul 
• Opposed the caste system 
• Gods are lower than Jina 
• World not created, maintained and destroyed by a personal God but by a universal law. 
• Cvcle of birth and deathis due to Karma, atomic layer on the soul because of the past actions. 
• Annihilation of karma through practicing extreme asceticism and prevention of inflow and fixation of karma  by disciplined conduct. Soul thus liberated rises to the top of the universe and stays in bliss. 
• Monastic life is essential for salvation.
• Extreme non-violence  
• Anekantawada : The doctrine which suggests that an object of knowledge is of infinite characteristics. 
• Nyayavada : The philosophy which postulates that an individual understands an objected of knowledge? 
• Saptbhangi Nyaya : According to it there are seven point of view to understand an object of knowledge. through a particular point of view. 
• Syadvada: According to it understanding of an object of knowledge is conditional and true in a way so one should be cautious and use stay before any statement.