What is Jainism:

Considered by many a sect of Hinduism, Jainism is the product of 24 Jinas, or tirthankaras (“path makers”), human teachers who have attained the highest level of knowledge and spiritual insight. Followers of the Jinas, called Jaina or Jains, believe that by following the way of the Jinas they may free themselves from the cycle of death and rebirth.

As a product of Hinduism, Jainism borrows many terms from this religion. Such terms include: Moksha, Samsara, and Karma. While these are common words used in many religions, within Jainism they have a very different meaning. This practice of applying uncommon definitions to common words can make understanding Jainism very difficult.

Origin of Jainism:

Founders of Jainism:

The founders of Jainism consists of 24 tirthankaras (meaning: “path makers” or “builders of the ford”):

The 24 Tirthankaras:

1. Rsabha (bull) – 1st
2. Ajita (elephant) – 2nd
3. Sambhava (horse) – 3rd
4. Abhinandana (ape) – 4th
5. Sumati (heron) – 5th
6. Padmaprabha – 6th
7. Suparsva – 7th
8. Candraperabha – 8th
9. Suvidhi (crocodile) – 9th
10. Sitala (wishing tree) – 10th
11. Sreyamsa (rhinoceros) – 11th
12. Vasupujya (male buffalo) – 12th
13. Vimala (boar) – 13th
14. Ananta (hawk/bear) – 14th
15. Dharma (thunderbolt) – 15th
16. Santi (deer) – 16th
17. Kunthu (goat) – 17th
18. Ara (diagram) – 18th
19. Malli (water jar) – 19th
20. Manisuzrata (tortoise) – 20th
21. Nami (blue lotus) – 21st
22. Nemi (conch shell) – 22nd
23. Parsva (snake) – 23rd
24. Mahavira (lion) – 24th

Very little is known about these tirthankaras. While we have some information on the 23rd and 24th tirthankaras, much of it is believed to be legendary. What we do know is Parsva, the 23rd tirthankaras, lived in the ninth century B.C. and Mahavira, the 24th tirthankaras, lived in the sixth century B.C. The first tirthankaras (Rsabha), the 22nd tirthankaras (Nemi), the 23rd tirthankaras (Parsva), and the 24th tirthankaras (Mahavira) are objects of veneration within the Jain religion.

According to Jainism, time is infinite and punctuated by cycles of up and down which can last for millions of years. During each movement of either up or down (called a half-cycle), it is believed the 24 tirthankaras will appear during a time of spiritual decline to revive the Jain faith.

Mahavira:

According to Jainism, Mahavira (also known as Vardhamana) is the last of the 24 tirthankaras to appear during this half-cycle. According to tradition, Mahavira was born in the Ganges basin in India in 599 B.C. as a princely member of the Hindu caste kshatriya, the warrior caste.

Upset with the Hindu practice of the caste system, Mahavira rejected the Hindu faith at the age of 30 and began a life as a wandering ascetic. After 12 years of asceticism, Mahavira achieved enlightenment.

Following his enlightenment, Mahavira converted 12 disciples and taught them the way of enlightenment. In 527 B.C., Mahavira died during meditation, becoming a liberated soul. Following his death, Mahavira’s 12 disciples compiled his teachings into the Kalpa Sutra, consider the Holy Scripture of Jainism. According to Jainism, by following the purification and discipline found in the Kalpa Sutra one may liberate their soul.

Beliefs of Jainism:

To understand Jainism one must begin by clarifying certain terms found in Jainism. Many terms found in Jainism originate from the Hindu faith, however differ significantly in definition.

Common Terms

Karma:

Unlike Hinduism, karma is not considered the effect of your actions. According to Jainism, karma is the material world around you. Everything in this world, including inanimate objects such as rocks and trees, has a soul. This soul, or life, is considered good. However, every soul is covered in matter. This matter is considered evil because it traps the soul and prevents it from being liberated. The matter that covers and traps the soul is caused by, and is considered, karma. It is a Jain’s goal to disentangle their soul from their karma, or material body, and become a liberated soul, or siddhas.

Jiva:

According to Jainism, jiva is a living soul, as opposed to ajiva. All things have a living soul, including stones, fire, air, people and insects. All jiva are considered conscious, alive, and equal. For this reason Jains are strict vegetarians and pacifists and will take great measures to avoid killing any living thing, including insects. Some even go so far as to sweep the ground in front of them as avoid stepping on an insect, and wearing a sheet of cloth over their mouth to avoid breathing in an insect.

Samsara:

All jivas are subjected to the cycle of death and rebirth. This cycle of death and rebirth is called Samsara. By following the teachings of the tirthankaras, found in the Kalpa Sutra, one may “lead their soul across the river of rebirth to spiritual freedom” and become a liberated soul, or siddhas.

Moksha:

Moksha is the liberation from Samsara, the cycle of death and rebirth. Moksha is the disentanglement of your soul from your karma.

The Great Vows:

At the heart of Mahavira’s teachings are what are known as The Five Great Vows, or mahavrata. Then these vows include:

• Ahimsa- the avoidance of killing any life.
• Satya – speaking and thinking the truth.
• Asteya – do not take what is not given, do not steal.
• Brahmacharya – abstinence from all sexual activity, including all contact with women.
• Apaigraha – detachment from all objects of the senses, and from possessions.

Later a sixth vow, or mahavrata, was added:

• No eating between sun down and sun up: – to avoid the chances of accidentally eating an insect, some Jains do not eat when it is dark. Technically this is not a sixth vow, it is an extension of the first vow. Ahimsa – the avoidance of killing any life

These vows are only observed by the most fundamental and ascetic Jains. For the more lay Jains, alternative vows, called anuvratas, exist:

The Lesser Vows:

Jains unwilling or unable to follow the strict Greater Vows, or mahavrata, instead follow what are known as the Lesser Vows, or anuvrata. The Lesser Vows are the same as the Greater Vows. However, the layman is only required to follow the Greater Vows to the best of their ability. Following the Lesser Vows permits a Jain to live a non-ascetic life.

For example: regarding Brahmacharya, absence from sex and contact with women, a layman Jain is only required to avoid extramarital sex.

14 Stages of Spiritual Progress:

The 14 stages of spiritual progress, or the 14 gunasthanas, are the various stages a jiva, or life, might experience as they travel through the cycle of Samsara. According to Jainism, when one “does their best” they progress through the stages as they cycle through death and rebirth.

These 14 stages of spiritual progress include:

1. Mithyatva – spiritually ignorant, negative attitude regarding the world around you.
2. Sasadana – minimal spiritual insight, indifference regarding the world around you.
3. Misra – at times curious about the world around you.
4. Avirati – awareness of, and positive attitude regarding, reality. Willingness to practice asceticism.
5. Desa-virati – willing to begin a life asceticism. Willing to practice the Lay Vows.
6. Sarva-virati – willing to practice the Great Vows. Increasing interest in self-control. However, one may fail due to uncontrollable temptation.
7. Apramatta Virati – willing to vigorously adhere to the Great Vows. Excellent, but not perfect, control of your desires.
8. Apurva-karana – near-perfect self-control and adherence to the Great Vows.
9. Anivritti-karana – better self-control. Elimination of conduct-deluding karma begins.
10. Suksma-samparaya – nearly absolute self-control. Elimination of conduct-deluding karma continues.
11. Upasanta-moha – ever-increasing self-control. Further elimination of conduct-deluding karma
12. Kshina-moha – absolute self-control. Complete elimination of conduct-deluding karma. One cannot de-evolve from this point.
13. Sayoga-kevalin – karma is completely eliminated and one has achieved the state of omniscience. However, they are still trapped in the body.
14. Ayoga-kevlin – moksha. The Soul is liberated from the cycle of Samsara. The soul now resides in the apex of the universe in spiritual freedom.

It is the goal of all Jains to evolve through these steps. Ultimately, and to some Jains only theoretically, one wishes to achieve the 14th step; liberation of the soul.

Sects of Jainism:

After a disagreement in the fourth century B.C. Jains divided into two sects: the Shvetambara, meaning “Clad in white”, and Digambara, meaning “Clad in air,” or nude. While these two sects have many differences, these differences are relatively minor and generally regard the life of Mahavira. However, there are three major differences between these two sects of Jainism:

1. Whether or not a Jain should wear clothes: Digambaras belief clothes should be abandoned because one might kill a living being when washing their clothes. One may also liberate themselves from any attachment to their clothes, sexual feelings, and modesty. The Shvetambara believe that detachment is only in the mind and that equal distraction of life might occur even when not wearing clothes.
2. The status of women: Digambaras believe a woman must be reborn as a man before they can attain liberation.
3. Whether or not the fully enlightened require any form of life support, such as food: Digambaras believe that once one has reached the state of omniscience, life support such as food is no longer necessary.