acknowledgement

I consider my self very fortunate to get get the opportunity to

make assignment on jain philosophy.

I am very much thankful to dr.jimmy kushwah for providing me

the opportunity to make the assignment on jain philosophy.

I have gone through various sites ,research

books,magazines to get the accurate analysis and tried to find
the best conclusions.

Tanisha yadav

(ba.llb 1st sem)

An Introduction to Jainism or Jain
Dharma

Jainism, traditionally known as Jain Dharma, is one of the most ancient religious traditions of the
Indian subcontinent with its origin rooted in prehistoric times. Although it is now reduced to a
minority religion in India and elsewhere, there was a time when it dominated most parts of India
and enjoyed patronage from some of the most prominent rulers of ancient India. Chandragupta
Maurya, the first well known emperor of India, became a follower of Jainism in the last phase of
his reign and ended his life by fasting in the true tradition of a Jain monk.
Although it yielded place to Brahmanism and Buddhism, it left an indelible impression on the
canvass of Indian religious life. There is no exaggeration in saying that it was not Buddhism but
Jainism which lives in the core of Hinduism in the form of some vital concepts and practices that
are too difficult to ignore. According to Jain beliefs, its doctrine is ancient and eternal. It is
passed on to humanity in each time cycle and becomes lost over a period of time. It reappears
again through the teachings of purified and enlightened beings known as thirthankaras.

According to Jain tradition, the first to come upon earth in this time cycle to reintroduce the
ancient dharma was Rishabhanatha also known as Adinatha, the first in the line of 24
thirthankaras who were destined to manifest upon earth. Parshvanatha (877-777 BC) and
Vardhaman Mahavira were the two in the succession. Jainism played a significant role in the
religious tradition of India. Perhaps there is no other tradition in the country that left its
impression so much as Jainism upon the religious way of life which we now distinguish as the
Sanatana Dharma or more popularly Hinduism. Jainism stresses the spiritual independence and
equality of all life with a particular emphasis on non-violence, which is now an essential
component of Hindusim. Self-control (vrata) and vigorous asceticism are the means by which
Jains attain moksha or liberation from the cycle of rebirth. It is in the rigors of the practice and
the degree of seriousness with which the ideals of asceticism are followed where Jainism stands
apart from both Hinduism and Buddhism.

History of Jain Dharma

The Jain dharma or Jainism is one of the oldest religion of the world.
According to Dr. K.C. Sogani, It represents the continuation of indigenous
shramanic culture which is as old as Vedas themselves, so far as literary
evidence
goes, through the archeological evidence takes shamanism far back to
harappan
civilization, which is regarded as non-vedic in origin and outlook.
In the Jain canonical texts(called Agamas), the adjective Arhat is appended
with Lord Rishabh. The religion propounded by Arhat is known as Arhat
dharma.
This is the ancient name of Jain religion. In ancient Vaidika literature such as
Padmapurana, Matsyapurana, Shiv purana etc., we find the allusion to Arhat
dharma.
The term Arhat continud to be in vogue till Lord Parshvanath. Lord Mahavir
was
more popularly known as Shraman Bhagwan. During the time of Mahavir
the word
Nirgranth Pravachan was in vogue in Jain religion. In the period of Mahavir
and for
two centuries after his emancipation Nirgrantha Pravachan remained
prevalent.
Later on in 3rd and 4th century, the name Jain Religion came into existence.
Mahavir
being the last of 24 Thirthankars, a new pattern seemed to have set in and
its
followers there after called Jains. At present, the word Jain Religion denotes
the
complete tradition and teachings of Thirthankars.
The preachings of Jin is the foundation of Jain Religion. One who has
faith in preachings of Jin and who practises it, is called Jain. As the
Buddhist
religion was sponsored by Buddha and the Christianity was sponsored by
Jesus, so
also the religion sponsored by Jin (Arhat) is called Jain Religion. As the
follower of
Shiva are called Shaivs, the follower of Vishnu are called Vaishnav, so also
the
follower of Jin are called Jains. Christ, Shiva and Vishnu are personal names.
But
the term Jin donot relate to any person. Jain religion does not believe in
worshipping an individual. It worships the real qualities of a soul
who has
attained the state of Jin i.e., who has destroyed the veils of Karmas
on
knowledge, intuition and power of soul.
Jains have 24 Tirthankars. The Jains trace their history through the lives of 24
Tirthankars. According to Jain tradition, Lord Rishabh was the first interpreter
of
Ahinsa (Non-violence). Lord Mahavir, popularly regarded as the founder of
Jainism,
was the last of the Tirthankars who flourished from 599 to 527 B.C. So he
could be
called a reformer of the Jain Religion or rejunevator of the faith which was
already
and had a long tradition.
The contribution of the first Jain Tirthankar Rishabhadev is strengthening the
Indian way can be apparant on four aspects. And the first among them is
that being a
great and wise caltivator he trained Indians in systematic agricultural work.
Bringing
the society in the range of simplicity was Rishbhdevs second major
contribution.
2
Rishabh the first Tirthankara, laid the foundation of simple dharma. The third
and
ever memorable contribution of Rishabh towards the Indian way had been in
his work
and teachings of developing the art of cottage industries and that too
according to
demand of time and space. In his connection too, he trained the people. His
fourth
contribution had been in his examplary teachings of realistic honesty
particularly for
those who were involved in business for their livlihood. All the above four
contributions of Rishbhadev, in spite of being extra ordinary in his own time,
are
worth giving a thought until today. Tirthankar Rishbhadev is ideal for those
who think
about the Indian way, who are concerned of making this way firm and broad
in
prevailing conditions of India and the whole world. Doubtlessly, in this
regard,
Rishabhdev goes beyond the limits set by any particular religious community.
Being a great guide, elucidator and defender, Mahavir the 24th Tirthankar
took
the Indian ways to heights. The Ratna-traya system established by him is
one of the
living examples of it. Through Ratna-trya system Samyak darshan samyak
jnana
and samyak charitra he inspired the people to go forward to attain the
highest stage
of humanity.

souls
According to Jainism the destiny of every being is a consequence of its actions. Souls are unborn
and uncreated. They are also eternal and equal. They exist in both animate and inanimate objects
of existence. They all are capable of become free or attaining Moksha, through their personal
efforts. The liberation of each soul depends upon its own karma and purity of effort. There is no
such thing as divine intervention or grace of a guru. Jains venerate Tirthankaras as a mark of
gratitude for the teachings left by them. they are are pure beings, who manifest upon earth from
time to time according to an established pattern to teach people the doctrine of liberation and
show them the way through their own example. Jainism views the whole existence as sacred,
since it is infused with innumerable souls, some bound and some liberated. We should therefore,
think and act responsibly towards all existence. The pure soul of each living being is looked upon
as Infinite Knowledge, Perception, Consciousness, and Happiness (Ananta Jnana, Ananta
Darshana, Ananta Caritra, and Ananta Sukha). In Jainism there is no place for an omnipotent
Supreme Being, Creator or Doer, but rather in an eternal universe governed by natural laws and
inhabited by innumerable souls in varying degrees of bondage and libeation.
tirthankars
One of the distinguishing features of Jainism is the concept of Tirthankaras or pure beings who
have crossed the world of bondage to the other side of eternal freedom. A thirthankara is not a
god but a pure soul who shows the way to liberation. The 24 tirthankaras in chronological order
are - Adinath (or Rishabhnath), Ajitanath, Sambhavanath, Abhinandananath, Sumatinath,
Padmaprabh, Suparshvanath, Chandraprabhu, Pushpadantanath (or Suvidhinath), Sheetalanath,
Shreyansanath, Vasupujya, Vimalanath, Anantanath, Dharmanath, Shantinath, Kunthunath,
Aranath, Mallinath, Munisuvratanath, Neminath, Arishthanemi, Parshvanath and Mahavir (or
Vardhamana).
ahimsa
Compassion to all fellow living beings (along with humans) is central to Jain belief. Jainism is
the only religion wherein all followers, both monks and practicing lay persons of all sects and
traditions, are required to be vegetarian. In regions of India with strong Jain influence, often the
majority of the population is vegetarian. In many towns, the Jains run animal shelters. In Delhi,
there is a bird hospital run by a Jain temple. Many historians believe that various strains of
Hinduism adopted vegetarianism due to the strong influence of Jainism and Buddhism.

Jains cover their mouths to prevent the possibility of inhaling insects and small organisms, a
practice associated with their belief in non-violence and the possibility of unintentional bad
karma. As a part of its stance on nonviolence, Jainism goes even step beyond vegetarianism, in
that the Jain diet also excludes most root vegetables, as Jains believe such vegetables have an
infinite number of individual souls, invisible to the naked eye. Jains also do not eat certain other
foods believed to be unnecessarily injurious. Many Jains are also vegan, due to the cruelty, and
violence inherent in modern dairy farms. Observant Jains do not eat, drink, or travel after sunset,
and always rise before sunrise.

History suggests that various strains of Hinduism became vegetarian due to strong Jain
influences. Jains run animal shelters all over India. For example, Delhi has a bird hospital run by
Jains. Every city and town in Bundelkhand has animal shelters run by Jains where all manner of
animals are sheltered, even though the shelter is generally known as a Gaushala.

Existential Suffering
Jains hold that this temporal world is full of miseries and sorrow and hence in order to attain
lasting bliss one must transcend the cycle of transmigration. Otherwise, one will remain eternally
caught up in the never-ending cycle of transmigration. The only way to break out of this cycle is
to practice detachment through rational perception, rational knowledge and rational conduct.

Jain Fasting
Fasting is common among Jains and a part of Jain festivals. Most Jains fast at special times,
during festivals, and on holy days. Pajushan is the most prominent festival, lasting eight days in
Svetambara Jain tradition and ten days in Digambar Jain tradition during the monsoon. The
monsoon is a time of fasting. However, a Jain may fast at any time, especially if he or she feels
some error has been committed. Variations in fasts encourage Jains to do whatever they can to
maintain self control

Some Jains revere a special practice, where a person who is aware that he or she may die soon,
and feels he has completed all his duties, ceases to eat or drink until death. This form of dying is
called santhara. It is considered to be extremely spiritual and creditable. This has recently led to a
controversy in India, where in Rajasthan, a lawyer petitioned the High Court of Rajasthan to
declare Sallekhana illegal. Jains see Sallekhana as spiritual detachment. It is a declaration that a
person has finished with living in this world and now chooses to leave.

Jain worship and rituals

Every day most Jains bow and say their universal prayer, the Namokara Mantra, aka the Navkar
Mantra. Jains have built temples, or Basadi or Derasar, where images of Tirthankars are
worshiped. Jain rituals may be elaborate because symbolic objects are offered and Tirthankaras
praised in song. But some Jain sects refuse to enter temples or worship images. All Jains accept
that images of Tirthankaras are merely symbolic reminders of the path that they have to take, in
order to attain moksha. Jains are clear that the Jinas reside in moksha and are completely
detached from the world. Jain rituals include: Pancakalyanaka Pratishtha, Pratikramana,
Samayika, Guru-Vandana, Chaitya Vandana, and other sutras to honor ascetics.

Anekantavada
Anekantavada is one of the foundation pillars of Jain philosophy. Literally meaning "Non-one-
endedness" or "Nonsingular Conclusivity", Anekantavada is a set of tools for overcoming the
inherent bias in any one perspective on a given subject, object, process, state, or reality in
general. One of these tools is known as The Doctrine of Postulation, i.e., Syadvada.
Anekantavada is also define as multiplicity of views, and stresses looking at things from the
other person's perspective.

Creation and cosmology

According to Jain beliefs, the universe was never created, nor will it ever cease to exist.
Therefore, history of the universe is shaswat (infinite). It has no beginning or end, but time is
cyclical in nature with progressive and regressive spirituality phases. In other words Jains divide
time into Utsarpinis (Progressive Time Cycle) and Avsarpinis (Regressive Time Cycle). An
Utsarpini and a Avsarpini constitute one Time Cycle (Kalchakra). Every Utsarpini and Avsarpini
is divided into six unequal periods known as Aras. During the Utsarpini half cycle, humanity
develops from its worst to its best: ethics, progress, happiness, strength, health, and religion each
start the cycle at their worst, before eventually completing the cycle at their best and starting the
process again. During the Avsarpini half-cycle, these notions deteriorate from the best to the
worst. Jains believe we are currently in the fifth Ara of the Avsarpini phase, with approximately
19,000 years until the next Ara. After this Avsarpini phase, the Utsarpini phase will begin,
continuing the infinite repetition of the Kalchakra.

Jains also believe that at the upswing of each time cycle, people will lose religion again. All
things people want will be given by wish-granting trees (Kalpavrksa), and people will be born in
sets of twins (Yugalika) with one boy and one girl who stay together all their lives. This can be
seen as a symbol of an integrated human with male and female characteristics balanced.

Jain philosophy is based upon eternal, universal truths, according to its followers. During the
first and last two Aras, these truths lapse among humanity and then reappear through the
teachings of enlightened humans, those who have reached enlightenment or total knowledge
(Kevala Jnana), during the third and fourth Aras. Traditionally, in our universe and in our time,
Lord Rishabha is regarded as the first to realize the truth. Lord Vardhamana Mahavira, was the
last Tirthankara to attain enlightenment (599-527 BCE), who was himself preceded by twenty-
three other Tirthankaras, thus making a total of twenty-four Tirthankaras.

It is important to note that the above description stands true "in our universe and in our time" for
Jains believe there have been infinite sets of 24 Tirthankaras, one for each half of the time cycle,
and this will continue in the future. Hence, Jainism does not trace its origins to Rishabh Deva,
the first, or Mahavira, the twenty-fourth, Tirthankara.

According to Jainism, the Universe consists of Infinite amount of Jiva'(life force or souls), and
the design is similar to a form of a man standing with his arms bent while resting his hands at his
waist. The narrow waist part comprises various 'Kshetras' which act as place of 'vicharan'
(roaming) for humans, animals and plants. Currently we are in the Bharat Kshetra of 'Jambu
Dweep' (dweep meaning Island) .
The Deva' Loka (Heavens) are situated at the symbolic chest part of the Creation, where all the
Devas (demi gods) reside. Similarly beneath the waist part are the Narka Loka (Hell). There are
such Seven Narka Lokas, each for a varying degree suffering a jiva' has to go through to face the
consequences of its papa' karma (sins). From the first to the seventh Narka, the degree of
suffering increases and the amount of Light reaching into it decreases (no light at all in the
seventh Narka).

The sidhha kshetra or moksha is situated at the symbolic forehead of the creation, where all the
jivas having attained nirvana reside in a state of complete peace and eternal happiness. Outside
the symbolic figure of this creation nothing but aloka or akaasha (sky) exists.

Founders
Approximately 2600 years ago Lord Mahavir or Vardhaman (599 to 527 BC),
the twenty-fourth and last Tirthankar of this era, expounded the Jain
philosophy, which had been previously preached by his predecessor
Tirthankar Parshvanath (about 950 to 850 BC). Lord Mahavir expanded the
code of conduct and introduced daily observances for his followers. He felt
that such changes were essential for proper spiritual advancement. Thus
Mahavir, like other Tirthankars was more of a reformer of an existing
religious order rather than the founder of a new faith. The present Jain
scriptures are compilation of Lord Mahavir's teachings. In summary, the Jain
religion philosophy is eternal but its code of conduct is continually modified
by various Tirthankars based on time, place and circumstances of the era.

Jain Philosophy
The Jain system, like the Buddhist, is non-theistic. It does not
acknowledge
the existence of creator of God. Another important feature is that it
is pluralistic
system. The souls are many, infinite in number. Moksha is not
absorption into
the supreme but the attainment of a perfect, luminous and blissed
soul which is
without body and without actions.

statement shows that it involves following seven propositions.

Firstly, that there is something called the living.

 Secondly, that there is something called the nonliving.

Thirdly, that the two (i. e. the living and nonliving) come
into contact with each other.

Fourthly, that the contact leads to the production of

some energies.

Fifthly, that the process of this contact could be

stopped.

Sixthly, that the existing energies could also be

exhausted; and

Lastly, that salvation could be achieved.

The religious philosophy of Jainism teaches that there are

nine truths or
realities (Nav-tattva) They are :

Jiva (i. e. Living substance,soul)

Ajiva (i. e. matter or non-living substance,non-soul)

punya (merit)

paap (demerit)

Asrava (i. e., the influx of Karmic matter in the soul

Bandha (i. e., bondage of soul by Karmic matter)

Samvara (i. e., the stopping of Asrava)

Nirjara (i. e., the gradual removal of Karmic matter).

Moksha (i. e., the attainment of perfect freedom or

salvation).
1. Jiva (soul) : The principle of Jiva is a conscious substance which is
different in
different individuals. The number of Jivas (souls) are infinite. The soul is not
only
the enjoyer of the fruits of karma (bhokta), but also the actor, deeply
engaged in
wordly affairs and responsible for his act (karma), good or bad. It
transmigrates
i.e., it takes successive births according to the nature of stock of its deeds. It
can
attain emancipation (moksha) from the cycle of birth and death by freeing
itself
from all that is non-soul (ajiva), by destroying accumlated karmas and by
stopping
their further influx into it.
Furthermore, souls are of two kinds, viz.,

Samsari, i. e., mundane souls and

Siddha or Mukta, i. e. liberated souls.

2. Ajiva (non-soul) : Ajiva is the opposite of jiva comprising of dharma,

adharma,
The non-soul substances are of five kinds, viz.,

Pudgala, i.e., matter,

Dharma, i.e., medium of motion,
Adharma, i.e., medium of rest,
Akasa, i.e., space, and
Kala i.e., time

These six living and non-living substances are called Dravyas in Jaina
Philosophy.

akash, pudgala and kala substances, of these, the first three (medium of
motion,
medium of rest, space or medium of accommodation are formless (amurta)
and
indivisible wholes. The forth substance matter is defined as what is
possessed of
the qualities of touch, taste, colour and smell. Time is atomic in dimension
and the
kala atoms pervade the whole cosmic space.

3. Punya (merit) : Punya is the consequence of good and religious deeds.

There are
nine ways to it. They are, in fact, different forms of practicing charity.
4. Papa (sin or demerit) : It is called sin or evil , is a major factor in the
bondage of
jiva. Injury to and killing of living-beings is a heinous sin and results in
terrible
punishment.

5. Asrava (influx of karma) : Asrava denotes the inflow of karmic matter

by the
soul. Just as water flows into a boat through a hole, so the karmic matter
flows
through asrava into the soul. The nature of activity is shubha (meritorious) or
ashubha (demeritorious). The principle like causes produce like results is
accepted as a determining feature of the Jain doctrine of karma.
Asrava is the cause, which leads to the influx of good and evil karma which
lead to the bondage of the soul.

Asrava may be described as attraction in the soul toward sense objects. The
following are causes of Asrava or influx of good and evil karma:

1.Mithyatva-
Delusion or ignorance
2.Avirati-
Lack of self restraint
3.Pramada-
Unawareness of unmindfulness
4.Kasaya-
Passions like anger, conceit, deceit, and lust
5.Yoga-
Activities of the mind, speech, and body

* Some Jain literatures mention only four causes of Asrava. They include
Pramad in the category of Kasaya.

6. Samvara (stoppage of karmic matter) : Samvara means stopping,

controlling or
ceasing of inflow of karmic matter into the soul, smavara is effected through
self
control (gupti), restrained movement (samiti), virtues (dharma),
contemplation
(anupreksha), conquest of hardship and monastic conduct.

7. Bandha (bondage) : Bandha is the union of jiva with pudgala (matter) or

soul
with non-soul particles. The matter is determined by five causes, namely
wrong
belief, attachment, carelessness, passions and activity.

8. Nirjara (shedding the karmic matter) : Nirjara means shedding off,

drying up
or destruction. Nirjara is to destroy and burnup accumulated karma. Take the
example of a tank. By stopping the inflow of water into the tank, we arrest
the
increase of water in the tank. That is samvara, but there is already some
water in
the tank. In order to dry up this water, it may be exposed to the heat of the
sun for
some time. This is nirjara.

There are twelve types of Tapa or austerities defined in the Jain scriptures.
They are divided into two groups; external Tapa which disciplines the
human body against passions and desires and internal Tapa which purifies
the soul. The internal Tapa is the true austerity because it exhausts the
attached karma before their maturity from the soul.

External Tapa:

1.Anasan-
Complete abstinence of eating any food for certain time. Intake of boiled
water is optional.

2.Alphra or Unodary-
Reduction in the quantity of food one normally eats

3.Ichhanirodha or Vritti_sankshep-
Limiting the number of food items to eat and material things for use

4.Rasatyga-
Complete abstinence of eating or drinking juicy and tasty foods such as
butter, yogurt, milk, tea, sweets, fried foods, snacks, spicy foods, juice etc.
(no attachments to the taste of the foods)

5.Kayklesa-
Activities like live and travel barefoot in a severe heat or cold weather and
removal of hair with the hand.

6.Samlinat-
Giving up the pleasures of five senses and mind.
Internal Tapa:

1.Pryaschita-
Repentance for the breach of vows for spiritual purification

2.Vinaya-
Humility (appropriate behavior) towards Sdhus, Sdhvis, teachers and
elders

3.Vaiyvrata-
Rendering selfless service to Sdhus and Sdhvis and those who are
suffering and deserving

4.Svdhyya-
Studying and listening to the religious discourses and scriptures

5.Dhyna-
Religious meditation, Contemplations

4.Kayotsarg or Vyutsarga-
The ultimate internal austerity, where the activities of body, speech and
mind are withdrawn. The body is fixed without movement, the speech is
fixed by means of silence, and the mind is fixed by means of sublime
meditation. This Tapa along with Dhyn can destroy all Ghti karmas.

9. Moksha (liberation) : Moksha is the supreme stage of spiritual

attainment when
all causes of bondage having been uprooted, the soul is freed from karmic
matter.
It is a stage of peace, perfect faith, perfect knowledge, and a stage of having
achieved siddhi. Moksha is attained though right faith, right knowledge and
right
conduct. For the perfection of right conduct, five kind of vows
recommonded :
Non-violence (ahinsa), truthfullness (satya), non-stealing (asteya), chastity
(brahmacharya) and no greed (aparigraha).

Karma Philosophy

The word has two meanings, one is any activity and other is fine particles
that get attracted and stick to the soul on account of its activity. That which
is being
done is karma is the etymology of the term karma. Both these meanings
are
appropriate in the context. The whole universe is packed with fine karmic
particles.
But when these particles get attracted to the soul and stick to it and bind it
through its
activity, then only they are designated by the term karma.
The karmic particles bound with the soul are called, dravya karma or
physical karma while internal states of attachment, aversion are caller
bhava karma
or mental karma. In other words Jains distinguish between mental are
spiritual karma.
The soul (mundane soul) is the doer of both these karmas. They are mutually
related
as cause and effect, just as a seed and a tree. It can be said when I am
attached to
something I would do inauspicious karmas, the karmic particles associated
with the
karma would then get bound with may soul and make me experience the
fruits of my

actions later. In non-Jain system of philosophy the following words are

employed for
karma : In vedanta it is maya, avidya and prakriti, in Mimansa it is apurva, in
Buddhist and Yoga it is vasna, in Sankhya and Yoga it is asaya, in Nayaya and
Vaishesika it is dharmadharam, adrsta and sanskar.

(i) Cause of bondage : The karmic material particles are first attracted to
the soul
and then bound by it. The function of attracting them to the soul is
performed
by the activity of mind, speech and body. So the activity is called asrava
(influx), rather cause of influx and the function of binding the karmic
particles
with the soul is performed by mithyatva (unwholesome inclination or faith or
conviction), avirti (non-restrain), pramada (lethargy) and kasaya (passion).
So
they are called the cause way of bondage. Every activity that is there with
these four acts as a cause of bondage. Yoga or activity alone is called asrava,
the remaining four like kasaya or not asrava or influx but the causes of
asrava.
From this we can understand that yoga (activity) is the cause of both the
influx
and the bondage.

(ii) Philosophy of rebirth : Every birth of a soul is rebirth in view of its

previous
birth. There can nerver be any birth which is not connected with the previous
birth. The series of souls birth has no beginning. If we were to assume that a
soul is borne for the first time, then it would lead us to believe that it is
possible that even a pure soul that has freed itself from the birth-cycle on
account of its attainment of purity will have to take birth sometime. This
would render eternal, absolute and perfect liberation impossible. It would be
quite illogical to believe that the soul remains free from birth for sometime
starts to assume birth again. It is logical to hold that the series of birth
continues, if it continues at all, without interruption and that once it is
snapped, it is snapped for ever.
As per belief of Jain religion emancipation is defined as, Just as the oil mill is
operated to separate oil from sesamum seeds, churning is undertaken to
separate ghee
from butter milk and fire is used to separate ore from metal, so also the soul
attains
emancipation penance through and self control.

Jain Traditions
Indian culture can be categorized into two broad groups (1) Brahaman
(Vedic) culture (2) Shraman culture. The philosophical school of Mimansa,
Vedanta,
Nyaya and Vaishesika fall into first category. The philosophical schools of
Jain,
Buddhist and Sankhya belong to the Shraman culture.
The tradition of Jain philosophy and Tirthankars is very old. I am particularly
of the view that Jain philosophy is Sanatan, proofs of existence of Tirthankar
Rishabhdev have been found in digging work of sites of the Indus valley
civilization.
Not only was this, as per the mention in the Jain treatises, Rishbhdev, the
first
Tirthankar, was the son of Nabhi and Marudevi, the king and queen of
Ayodhya. In
the Rig-veda itself he has been mentioned as one of the Avatars-
incamations. In
treatises of Hindus and Jains both it has also been mentioned that
Rishbhadev was
from Ikshavasu family. Particularly Jain treatises descirbe that Hindustan
(India) was
known as Bharat due to Bharat, the eldest son of Rishbhadev and who was a
great
king. Undoubtedly, the Jain treadition is quite old. like Hinduism history of
Jainism is
ancient. Thus, from ancient times and particularly from the time of Tirthankar
Rishbhadev, Jainism has contributed greatly towards strengthening and
developing
the Indian way.

Jain Ethics and Literature

(i) Non Violence : The Jaine have laid great emphasis on Ahinsa vrata. The
doctrine of Ahinsa (Non-violence) is a cardinal principle of Jain
Religion.
It is so central in Jain faith that it may be called the beginning and
the
end of Jain Religion. The first and foremost principle of Jain philosophy is
Non-violence (ahinsa). Non-violence means not to kill or hurt any living being
by the body, speech or mind. It is possible only for those persons who
dedicate
their whole life on the basis of Mahavratas and who have renounced their
household life. First of all one should shun all thoughts leading to Sankalpja
Hinsa (The violence perpertrated by intention and activities premeditated)
coming to his mind out of attachment and aversion. The minor vow called
Ahinsa Anuvrata prescribed by Lord Mahavir is an effective step in the
direction of creating a healthy society.

(ii) Non-possession : A person perperates violence due to desire of

possession. It
is the main requirement of life. A man cannot sustain his life without it. The
craving of more possessions make people indulge in violence. The greed for
money, land etc. and craze for acquiring more things are the root causes of
violence. So Non-violence is secondary where as Non-possession is the main
principle of Jain philosophy. One cannot understand Lord. Mahavirs
conception of Non-violence until and unless he comprehends his principle of
Non-possession. Violence and acquisitiveness go hand in hand.

(iii) Anekantavad : Philosophically an important contribution of Jainism is

the
doctrine of Anekantavad. The Jain thinkers thought that reality can be
examined from many (aneka) standpoints (anta). The thing can be described
from at least seven standpoints (saptabhangi) and all can be equally true.
This
doctrine has contributed to the tolerance of contrary opinions among
theologians and philosophers. In modem times, when exclusive claims of
religion are under strain, this doctrine has a special relevance and meaning.

The Jain doctrine of Anekantvad (Non-absolutism) which is so

relevant
today that if propagated properly, it can solve many of the burning
problems of
modern times. Jain dharma has the capacity to become Vishva
dharma
(Universal Religion). Its principles are certainly beneficial for the
humanity at
large.

(iv) Jain literature : The sacred books of Jainism are called Agamas. The
Jain
agamas or scriptures are works of the immediate disciples of Mahavir. The
first sacred books of the Jain are in Prakrit or Ardhamagdhi language. They
were given their written form in the 5th century at Vallabhi, in Gujrat. Dr. L.M.
Joshi is of the opinion that the literature of Jainism is vast and varied. Its
subject matter includes not only ascetic culture, morality, religion and
philosophy, but also fable fairy-tales, legendary romances, history,
6
hagiography, mythology and cosmology. Literature known as Agamas
includes a large number of texts. These are devided into two classes. Anga
Agamas or the original twelve books and Angabahya Agamas or the texts
outside the original twelve books.
The Jain scriptures are the sources books of Jain ethics, yoga, religion,
philosophy and mythology. The Tattvarthasutra is a famous book which
summarizes
Jain teachings. The Achangasutra deals chiefly with the ethical conduct and
descipline
of monks. The Kulpasutra describes in detail the life-story of Mahavir. A most
remarkable description of hells is given in Sutrakritanga. The Sthanga
discusses
dogmatic topics. The Upasakadasha deals with pious men of the time of
Mahavir. The
contents of other book are mixed and varied. They deal with myths and
legends,
ethical and monastic discipline, hells and heavens, cosmology and astrology.

Ethical code
The supreme ideals of the Jain religion are nonviolence (Ahims), equal
kindness, reverence for all forms of life, non-possessiveness, and non-
absolutism (Anekntvd) in speech, thought, and action. Above all it is a
religion of love and compassion to all living beings. At the heart of Right
Conduct for Jains are the following five great vows:
Scriptural Name English Name Meaning

Ahims Nonviolence / Compassion Not to cause harm to any

living beings

Satya Truthfulness To speak harmless truth only

Asteya non-stelling Not to take anything not

properlygive

Brahmacharya Chastity Not to indulge in sensual

pleasure

Aparigraha Non-possession / Complete detachment from

people,
Non-attachments places,and material things

These vows cannot be fully implemented without the acceptance of a

philosophy of non-absolutism (Anekntvd) and the theory of relativity
(Sydvad). These concepts are fundamental to understanding the true
nature of the universe, life, and reality. Monks and nuns practice these five
vows with utmost dedication (called Mahvrat), while lay people follow the
vows as far as their life styles and personal commitments permit (called
Anuvrata).

In Jainism, Ahims supersedes all concepts, ideologies, rules, customs and

practices, traditional or modern, eastern or western, political or economical,
self-centered or social. Ahims (non-violence), Anekntvd (multiplicity of
views) and Aparigraha (non-possessiveness) are the cardinal principles of
Jainism. Aparigraha plays significant role in stopping the physical form of
violence. And the proper application of Anekntvd stops the violence of
thoughts and speech. Anekntvd is also called the intelligent expression of
the Ahims. Non-violence in the center is guarded by truthfulness, non-
stealing, celibacy and non-possessiveness.
5.1 Ahims (Compassion / Non-violence)
The basic tenet of Jainism is "Ahims Parmo Dharmah" (Non-violence is the
supreme religion). From an ethical point of view Dharma means duty -
Compassion is the supreme duty of an individual. From a religious point of
view, Dharma means the true nature of a substance - Compassion is the true
nature of a human being. Also the Jain dictum "Parasparopagraho jivnm"
means, "Living beings (Souls) render service to one another".

Ahims is a principle that Jains teach and strive to practice not only towards
human beings but also towards all nature. The scriptures tell us: Do not
injure, abuse, oppress, enslave, insult, torment, torture, or kill any living
being including plant and vegetables." The teaching of Ahims refers not
only to the avoidance of wars and physical acts of violence but also to the
avoidance of violence in the hearts and minds of human beings. Ahims also
refers to an active concern and compassion for fellow humans and other
living beings. Ancient Jain texts explain that the intention to harm and the
absence of compassion is what makes actions violent.

Ahims also has a deeper meaning in the context of ones spiritual

advancement. Violence imposed upon others in any form by our body, mind,
or speech leads to the acquisition of new karma, which hinders the souls
spiritual progress. In other words, violence towards others is violence to
ones own soul because it impedes one's spiritual progress. The path of non-
violence leads one to spiritual progress and liberation from karma.

In a positive sense, ahimsa means caring for and sharing with all living
beings as well as tending to, protecting and serving them. It entails
universal friendliness (Maitri), universal forgiveness (Ksham), and universal
fearlessness (Abhaya).
5.2 Anekntavd (Doctrine of many Viewpoints)

The concept of universal interdependence underpins the Jain theory of

knowledge, known as Anekntavd or the doctrine of many aspects. In this
ever-changing universe an infinite number of viewpoints exist. These
viewpoints depend on the time, place, circumstances, and nature of
individuals. Anekntavd means acceptance of all viewpoints, which are
positive in nature. This is known as non-absolutism.
This leads to the doctrine of Sydvd or relativity, which states that
expression of truth is relative to different viewpoints (Nayas). What is true
from one point of view is open to question from another. Absolute truth
cannot be grasped from any particular viewpoint. Absolute truth is the total
sum of individual (partial) truths from many different viewpoints, even if they
seem to contradict each other.

Because it is rooted in the doctrines of Anekntavd and Sydvd, Jainism

does not look upon the universe from an anthropocentric, ethnocentric or
egocentric viewpoint. It takes into account the positive viewpoints of other
human beings, other communities, and other nations.

A deeper understanding of Anekntavd and Sydvd provides great insight

into the problems of human interactions that cause conflict, grief, envy, and
hatred. Similarly it is highly applicable in understanding social problems and
national strife. More importantly these doctrines also provide ways of
resolving global differences and conflicts.

To be Anekntvdi: 1) Do not insist on your own approach, 2) Accept partial

truth as expressed by others, 3) Accept the truth even if it is expressed by
adversaries, 4) Accept that the truth can consist of seemingly opposing
views, 5) Develop a strong urge to seek truth, 6) Believe in possibilities and
7) Exercise equanimity towards all.
5.3 Aparigraha (Non Possessions and Non-acquisitiveness)

Jain ascetics have no possessions. Similarly, Jainism advocates that lay

followers should minimize their desires for accumulation of possessions and
enjoyment for personal ends. Generously giving charitable donations and
one's own time for community projects are a part of a Jain householder's
obligations. This sense of social obligation cultivated from religious
teachings has led Jains to establish and maintain innumerable schools,
colleges, hospitals, clinics, orphanages, relief and rehabilitation camps for
the handicapped, old, sick and disadvantaged as well as hospitals for ailing
birds and animals.

Wants should be reduced, desires curbed and consumption levels kept within
reasonable limits. Using any resource beyond one's needs and misuse of any
part of nature is considered a form of theft. The Jain faith goes one radical
step further and declares unequivocally that waste and creating pollution are
acts of violence.
5.4 Relevance to Modern Times

The principles of Jainism if properly understood in their right perspective and

faithfully adhered to, have great relevance for modern times. They establish
universal friendship and peace through nonviolence and true social equity
based on non-acquisitiveness. They reconcile diverse religious faiths, political
parties, and communal and racial factions through the philosophies of non-
absolutism and relativism. They promote ecological conservation through the
values of self-restraint, an austere life-style, non-possessiveness, and
kindness towards all beings. These principles can bring contentment, inner
happiness and joy in the present life through spiritual development based on
freedom from passions.

Non-violence (Ahims) which strengthens autonomy of life everywhere, non-

absolutism (Anekntvd) which strengthens autonomy of thoughts & speech
and non-possessiveness (Aparigraha) which strengthens autonomy of
interdependence are the three realistic principles which strengthen our belief
that every living being has a

right of self-existence. These principles translate into three practices: 1)

youll not kill, 2) you will not trample others thoughts and 3) you will not
trample nature. If everyone adopts these three ideas then there will be: 1) no
acts of war, 2) no economic exploitation and 3) no environmental &
ecological destruction.

This elevates the soul to a higher spiritual level, ultimately achieving perfect
enlightenment, reaching its final destination of eternal bliss, and ending all
cycles of birth and death.
5.5 The Holy Death (Sanllekhan)

Sanllekhan is a death while in ultra-pure meditation. It is a well-ordered

voluntarily chosen death which is not inspired by any passion and is the
result of conscientious gradual withdrawal from the taking of food in such a
manner as would never disrupt one's inner peace and dispassionate
mindfulness. So there is a fundamental difference between suicide and
Sanllekhan. Suicide is the result of the outburst of passions, whereas
Sanllekhan is the result of dispassionateness. It is recommended only when
the body is completely disabled by extreme old age or by incurable diseases
and the man becomes conscious of the impending unavoidable death and of
the necessity of concentrating on the pure qualities of the soul. In the
aspirant, there is no dissatisfaction, no sorrow, no fear, no dejection, no
sinfulness; the mind is cool, calm and composed; the heart is filled with the
feeling of universal love and compassion. It is also called the death with
equanimity. Sanllekhan is thus a spiritual process of emaciating one's
passions and body by internal and external austerities. It involves giving up
love, enmity, attachment to possessions etc., and with pure mind; forgiving
one's kinsmen and others, and asking for forgiveness. Casting aside grief,
fear, anguish, wickedness etc., with all sincerity and zeal, one should allay
the innermost passions by scriptural words.
6. Jain Scriptures

Lord Mahavir's preachings were orally compiled into many texts (number of
scriptures) by his disciples. These scriptures are known as Jain gam or
gam Sutras. The gam Sutras teach great reverence for all forms of life,
strict codes of vegetarianism, asceticism, compassion, nonviolence, and
opposition to war. The scriptures were not documented in any form but were
memorized by ascetics and passed on by oral tradition to future generations
of ascetics. These Sutras are divided into two major groups:

Ang gam Sutras

Ang gam Sutras contain direct preaching of Lord Mahavir. They were
compiled by immediate disciples of Lord Mahavir (known as Ganadhars)
immediately after Lord Mahavir's Nirvn (death). They consist of 12 texts.
The twelfth text is called Drstiwd, which includes 14 Purvas. No dispute
exists among various Jain traditions with regards to the names and the
contents of Ang gam Sutras.

Angbhya gam Sutras

Angbahya Sutras were compiled by Shrut Kevali monks who possessed the
total knowledge of 12 Ang gams. They were compiled within 160 years
after Lord Mahavirs Nirvn. They provide further explanation of Ang gams.

Following is the summary of Angbhya gam Sutras which were accepted as

scriptures by various Jain traditions:

14 texts according to the Digambar tradition

34 texts according to the Shwetmbar Murtipujak tradition

 21 texts according to the Sthnakvsi and Terpanthi traditions

In the course of time, many of the gam Sutras were not remembered, some
were modified, and new Sutras were added. About one thousand years after
Lord Mahavirs Nirvn the memorized gam Sutras were recorded on leafy
papers (Tadpatris). At that time Drstiwd, the twelfth Ang gam text was
lost as no monk had memory of this gam.

Shwetmbar Jains have accepted the recorded gam Sutras (11 Ang gams
and all Angbyha Sutras) as an authentic version of Lord Mahavir's
teachings, while Digambar Jains have not. They concluded that one thousand
years later, no monks remembered the true original gam Sutras (which
include all Ang gams and Digambar Angbyha gam Sutras). In the
absence of authentic gam Sutras, Digambars follow Shatkhand gam and
Kasay Pahud as their main texts and four Anuyogs (which include about 20
texts) written by great ascetics from 100 BC to 1000 AD as their basis to
follow and practice the Jain religion.
7. Followers and Major Traditions

Mahavir attracted people from all walks of life: rich and poor, kings and
commoners, men and women, princes and priests, touchables and
untouchables. Mahavir proclaimed that in matters of spiritual advancement,
both men and women are equal. Many women followed Mahavir's path and
renounced the world in search of ultimate truth and happiness. The most
significant contribution of Jainism in the social field was the establishment of
social equality among the four classes (Brhman, Kshatriya, Vaishya, and
Shudra) including untouchables prevalent in the society.

Mahavir organized his followers, into a four-fold order, namely monks

(Sdhu), nuns (Sdhvi), laymen (Shrvak), and laywomen (Shrvik). This
order is known as Jain Chatuvidha Sangh. A few centuries after Mahavir's
Nirvn, two major traditions, Digambar and Shwetmbar were established.
In the Digambar tradition monks wear no clothes, while the Shwetmbar
monks wear white clothes. The fundamental views on ethics and philosophy
are identical in both traditions.
Each major tradition has several sub-traditions including those who include
worshipping the image symbols of Tirthankars (Murtipujak - Temple), while
other traditions do not include worshipping Tirthankar idols. However all sub-
traditions include Svdhyya and Dhyn. Later on some have introduced
more rituals in similar fashions as Hindus worship their deities but without
compromising the principles of Jainism.
8. Spiritual Practices and Religious Holidays

Spiritual practices and religious holidays are observed by celebrating the

lives of Tirthankar (Jins), performing penances, reciting sacred texts,
attending religious discourses, studying scriptures, taking certain vows to
control senses, giving alms, and realizing other acts of compassion.

Annual holidays are observed based on the lunar calendar (354 days in a
year). The most important religious holidays are:

Mahavir Jayanti (Janma Kalynak): the birthday celebration of Lord

Mahavir in March-April.

Paryushan: An annual eight-day celebration by the Shwetmbar

tradition in August-September.

Das Lakshan: An annual ten-day celebration by Digambar tradition in

August-September.

Both Paryushan and Das Lakshan celebrations conclude with a period of self-
reflection, granting forgiveness to others, and requesting forgiveness from
others for any pain that may have been caused intentionally or
unintentionally.

Jainism advocates the performance of six essential daily observances by its

followers:

Six essential Observances of Shwetmbar-Tradition

Smayik-
To remain calm and undisturbed in the state of equanimity for 48 minutes.
Chauvisattho-
To pray and appreciate the qualities of the twenty-four Tirthankars.
Vandan-
Devotion and service to ascetics

Pratikraman-
To repent, reproach, and reflect upon past wrong thoughts and deeds.

Kayotsarg-
Non-attachments to the body (standing or sitting motionless for various
lengths of time)

Pratykhyn or Pachchhakhn-
Taking religious vows renouncing certain activities and certain foods for some
time to discipline one's self

Six essential Observances of Digambar-Tradition:

Devapuj-
Paying respects to Tirthankars

Gurupasti-
Devotion and service to ascetics

Swdhyy-
Studying of Scriptures

Samyam-
Self restraint

Tap-
Penance

Dna-
Charity

Furthermore, some Jains observe certain practices that involve special

rituals, dietary restrictions, and fasting to develop self-control and
detachment from worldly matters.
9. Jain Temples
More than 80% of Jains from both the Shwetmbar and Digambar traditions
believe in worshiping Tirthankar images in temples. Primarily two types of
Tirthankar images exist in the Jain temples. The meditative image (in which
the eyes are depicted as semi-closed) is adopted by the Digambar tradition
and the preaching image (in which the eyes are depicted as open) is adopted
by the Shwetmbar tradition. Shwetmbars also decorate the Tirthankar
images luxuriously. This symbolizes Tirthankars were kings possessed such
royal wealth, yet did not find happiness in such material possessions. They
renounced all their wealth for the benefit of society, and took vows of
complete non-possession. Both Digambar and Shwetmbar Jain temples are
famous for their unique intricate art and elaborate architecture.
10. Jain Symbols

The comprehensive Jain symbol consists of a crescent of the moon, three

dots, the Swastika or Om, the palm of a hand with the wheel (Chakra) inset,
and an outline figure encompassing all symbols. Each individual symbol is
also separately used in Jainism.

The three dots represent the Jain path of liberation (Jain trinity): Right Faith
(Samyak Darshan), Right Knowledge (Samyak Jnna), and Right Conduct
(Samyak Chritra), which together lead to liberation. These dots also
represent the three worlds: the lower region including hells, the upper region
including heavens, and the middle region which includes earth. All worldly
(non-liberated) souls take birth, live, die, and suffer (pains or pleasures) in
these three worlds.

The crescent of the moon represents the region known as Moksha. This
region is beyond the three worlds and it is the permanent place where the
liberated souls reside.

The Swastika is a sacred symbol in Jainism. The four sides of Swastika

symbolize the four forms of existence of the worldly (non-liberated) souls.
The four forms are; heavenly beings, human, Tiryanch (which includes
animals, birds, and plants), and hellish beings. It reminds us that worldly
souls undergo a continuous cycle of birth, suffering, and death in these four
forms. Hence one should follow the true religion and be liberated from
suffering.

The Sanskrit word Om is made up of five sounds and letters; a, a, , u, and

m:

The first letter "a" represents Arihants (human beings who have
eradicated all four Ghti Karma. It includes Tirthankars who have established
religious order)

The second "a" represents A-shareeri (A-shareeri means without

physical body, liberated soul or Siddha or perfected being)

The third letters "" represents chrya (Ascetic who is the head of
congregation)

The fourth letter "u" represents Updhyy (Ascetic teacher)

The fifth letter "m" represents Muni (Sdhu/Sdhvi or monks/nuns who

are initiated (who have taken Diksh) by taking five Mahvrat (great vows)).

Hence the Om represents the salutation to the five revered personalities in

the Jain religion. Om is a short form of the Namokar Mahmantra.

The palm of the hand signifies the assurance; 'do not be afraid', indicating
that human beings suffering due to karmic bondage do not need to be
disheartened. Another meaining is stop and think before you act to assure
that all possible violence is avoided.

The wheel of dharma (Chakra) with 24 spokes represents the religion

preached by the 24 Tirthankars consisting of nonviolence (Ahims),
compassion, Anekntvaad, Aparigraha and other virtues, and equality of all
the souls.

The outline figure looks like a person standing with their feet apart and arms
resting on both hips. This represents the Jain description of the shape of the
universe. The text underneath the symbol, Parasparopagraho Jivnm"
translates as "Living beings (souls) render services to one another".

The overall symbol depicts the belief that living beings of all the three worlds
(heaven, hell, and earth) suffer from the miseries of transmigratory
existence. They can follow the path of true religion, which is Right Faith,
Right Knowledge, and Right Conduct as expounded by the Tirthankars. This
will bring auspiciousness to themselves, minimize suffering to others, and
help them to obtain perfection, after which they will live forever as perfected
beings.

The main Jain symbol was adopted by Jain communities at large during
2500th Nirvn year (1974) celebration of Lord Mahavir. The JAINA symbol
replaces swastika with OM because Swastika is not viewed as a pious
religious symbol by the western world.
11. Greetings

The usual greeting is Jai Jinendra meaning Honor to the Supreme Jin.
Michchh Mi Dukkadam is a request for forgiveness usually spoken after
performing the annual forgiveness and repentance day (Samavantsari
Pratikraman) ritual. It should also be spoken (forgiveness should be asked) as
soon as one realizes his/her own mistake.
12. Jain Prayer

The sacred prayer is the Namaskr, Navkr or Namokr Mahmantra in

which homage is paid to the five worshipful personalities: Arihanta
(enlightened human beings), Siddha (liberated souls), charya (head of Jain
congregation), Updhyya (ascetic teachers), and all Sdhu (all ascetics).

Namo Arihantnam

Namo Siddhnam

Namo yariynam

Namo Uvajjhynam

Namo Loe Savva Shunam

Eso Panch Namukkro

Savva Pva Pansano

Mangalnam cha Savvesim

Padhamam Havai Mangalam

Namo Arihantnam

I bow to all Arihants (Tirthankars) who have reached enlightenment by

eradicating all four Ghti Karma, who have attained infinite knowledge,
infinite vision, perfect conduct, unobstructed bliss, and unlimited energy and
have shown the path of Moksha (everlasting happiness) which brings an end
to the cycle of life, death and suffering.

Namo Siddhnam

I bow to all Siddhas or liberated souls who have attained the state of
perfection and immortality by liberating themselves of all karma.

Namo yariynam

I bow to all chryas, who are the heads of Jain congregations, and who
preach the principles of religion and show the path of liberation, which is the
unity of Right Faith, Right Knowledge, and Right Conduct.

Namo Uvajjhynam

I bow to all Updhyyas who are the ascetic teachers. They study and teach
or explain the Jain scriptures and show us the importance of the spiritual life
over the worldly material life.

Namo Loe Savva Shunam

I bow to all ascetics (Sdhus and Sdhvis) who strictly follow the five great
vows of conduct and inspire us to live a simple life.
Eso Panch Namukkro

To these five types of great souls I offer my praise.

Savva Pva Pansano

Such praise will help diminish my negative vibrations and sins.

Mangalnam cha Savvesim

Padhamam Havai Mangalam

Offering this praise is the foremost amongst all of the auspicious

benedictions.
13. Universal Forgiveness and Friendship Sutras

Jains recite the following Sutras for confession of their sins, requesting
forgiveness from others, and desiring peace over entire universe to all living
beings.

Khmemi Savve Jive Sutra

Khmemi Savve Jive, Savve Jiv Khamantu Me,

Mitti Me Savve Bhuyesu, Veram Majham Na Kenai.

I ask forgiveness of all living beings,

May all living beings grant me forgiveness.

My friendship is with all living beings,

I have no enmity with anyone.

Jam Jam Manen Baddham Sutra:

Jam Jam Manen Baddham,

Jam Jam Vyen Bhsiyam Pvam,

Jam Jam Kyen Kayam,

Mich Mi Dukkadam Tass.

Whatever wrong I have done by thought,

Whatever wrong I have done by word,

Whatever wrong I have done by deed,

I ask for forgiveness.

Khamiya Kham Via Sutra:

Khamiya Kham Via, Mai Khamia Savvah Jiva Nikya

Siddha Skha loyenah, Mujjah Vaira Na Bhva

I forgive all Souls, may they forgive me. Let the perfect souls witness that I
truly bear no animosity toward any living being.

Shivmastu Sarva Jagatah Sutra:

Shivmastu Sarva Jagatah,

Par-hit-nirat bhavantu bhutaganha,

Doshha Prayantu Nsham,

Sarvatra Sukhi bhavatu lokah.

May the whole Cosmos be blessed,

May all beings engage in each other's well-being,

May all weaknesses, sicknesses and faults diminish and vanish,

May everyone everywhere be happy (healthy, prosperous, blissful, and

peaceful).

Upsargah Kshayam Yanti Sutra:

Upsargh Kshayam ynti,

Chhidhyante Vighna-vallayah,

Manah prasanna tmeti,

Pujya mhne jineshware.

All problems get resolved,

All obstacles get removed,

The mind (heart) becomes full of joy,

Who has got in touch with inner higher self.

14. Life of Lord Mahavir

Lord Mahavir was a prince whose childhood name was Vardhaman. As the
son of a king, he had many worldly pleasures, comforts, and services at his
command. However at the age of thirty he left his family and the royal
household, gave up his worldly possessions, and became a monk in search of
a solution to eliminate pain, sorrow, and suffering from life of all beings.

Lord Mahavir spent majority of the following twelve and one half years in
deep silence and meditation to conquer his desires, feelings, and
attachments, and to eradicate all four Ghati Karma. He carefully avoided
harming other living beings including animals, birds, insects, and plants. He
also went without food for long periods of time. He remained calm and
peaceful against all unbearable hardships. During this period, his spiritual
powers developed fully and he realized perfect perception, perfect
knowledge, perfect conduct, unlimited energy, and unobstructed bliss. This
realization is known as Keval-jnn or the perfect enlightenment.
Lord Mahavir spent the next thirty years traveling barefoot throughout India
preaching the eternal truth he had realized. The ultimate objective of his
teaching is how one can attain total freedom from the cycle of birth, life,
pain, misery, and death, and achieve the permanent blissful state of one's
self. This is also known as liberation, Nirvn, absolute freedom, or Moksha.

At the age of 72 (in 527 BC), Lord Mahavir attained Nirvn and his purified
soul left his body and achieved complete liberation. He became a Siddha, a
pure consciousness, a liberated soul, living forever in a state of complete
bliss. On the evening of his Nirvn, people spiritually celebrated the Festival
of Lights (Dipvali) in his honor. This is the last day of the Jain calendar year.
15. Significant points from the Teachings of Lord Mahavir

Lord Mahavir made religion simple and natural, free from elaborate rituals.
His teachings reflect the internal beauty and harmony of the soul.

Lord Mahavir taught the idea of supremacy of human life and stressed the
importance of a positive attitude towards life.

Lord Mahavir's message of nonviolence (Ahims), truth (Satya), non-stealing

(Achaurya), celibacy (Brahma-charya), and non-possession (Aparigraha) is
full of universal compassion.

Lord Mahavir said that, "A living body is not merely an integration of limbs
and flesh but it is the abode of the soul which potentially has infinite
perception (Anant-darshana), infinite knowledge (Anant-jnna), infinite power
(Anant-virya), and infinite bliss (Anant-sukha). Mahavir's message reflects
freedom and spiritual joy of the living being.

Lord Mahavir emphasized that all-living beings, irrespective of their size,

shape, form, and how spiritually developed or undeveloped, are equal and
we should love and respect them. In this way, he preached the universal
love.
Lord Mahavir taught that the true nature of reality is timeless, with no
beginning or end and rejected the concept of God as a creator, a protector,
and a destroyer of the universe. He also taught that worshiping heavenly
gods and goddesses, as a means of material gain and personal benefits is
contrary to the path of liberation.

One time Lord Mahavir was asked what is the religion from a realistic point of
view. Lord Mahavir said, the realistic religion consists of four parts: 1)
equality of all living ones, 2) every living soul has right to put self-effort to
improve itself and should not to be stripped of that right, 3) no one should
rule over other living beings, and 4) all situations should be viewed with
equanimity - without like or dislike." If one adopts only one of these four,
other three will automatically be adopted.

The Holy Book of Jains

Jainism has two main divisions: Digambar and Shvetambar.

In both there are lot of holy books in which many are comman.
For Digambar ... the major 5 Holy Book can be named as:
1. Samaysaar
2. Niyamsaar
3. Rayansaar
4. Ashtpahud
5. Pravachansaar

For Shvetambar ... the major Holy Book can be named as:
1. Kalpasutra

and many many more ...

The Kalpa Sutra is the holy book of the of Jainism religion. It includes the biographies of Jain
thirthankaras. They are humans who achieve enlightenment via asceticism. It is read in the eight
day long festival called Paryushan

Conclusion
Jainism is probably the most peaceful religion that I know or heard of. Before
this project I didnt even know what Jainism was. Now that I know about it I
realize the people of Jainism are very nice people. It has changed my view on
religions as a whole. For one the only religions that I really heard about were
Christianity, Judaism, and Islam. Its opened my eyes so much to see where
people in different parts of the world see. I would like to meet a Jainism monk
and get to know someone of Jainism beliefs. This has also really made me
want to go to India and live the life of a Jain.

BIBLIOGRApH
(1)WWW.JAINWORLD.COM/JAINBOOKS/AHIMSA/PHILOJAIN.HTM
(2)WWW.DRSOHANRAJTATER.COM/ARTICLES/57
(3)WWW.JAINA.ORG
(4)WWW.JAINBELIEF.COM/INTRO-JAINISM.HTM
(5)Article of Dr. Ravindra renowned Indologist, former Vice Chancellor,
University of Meerut (U.P.)
(6) An introduction to Jainism Sadhvi Vishrutvibha, Jain Vishva Bharti,
Ladnun
(Raj.)
(7) Cort, John E. Jains in the World : Religious Values and Ideology in India,
Oxford : Oxford University Press, 2000
(8) Karma Philosophy by Muni Nyayavijai, October 2002.
(9) A.V. William, History of India 1907, Vol. IX.
(7) Britanica Encyclopedia XI edition, Vol. XV.A close analysis of this brief