Principles of Jainism
Retirement Path
Jainism was retiring against the trend-oriented religion of the Aryans. Like the Aryans, he does not wish for all the pleasures of this world. For him all the pleasures, sorrows and diseases of the world are in the form. Because by enjoying the pleasures of the world, desires are not quenched, but they increase.
Man suffers from the cycle of birth and death. There is no happiness and peace even in household life. According to Jainism, the whole world is miserable. The cause of this misery is the ever-satisfied craving, which surrounds a person for life. Like Buddhism, the main problem of Jainism is suffering and anti-sorrow. According to Jainism, man's happiness is not in enjoying worldly pleasures, but in renouncing this world.
One should renounce everything, renounce never-ending sorrows, have no relation with the world and lead a life as a monk. Thus Jainism is actually a monk religion. This is the path of retirement which was contrary to the trend-oriented ideology of the Aryans.
Jiva and Ajiva
According to Mahavira, the entire visible world 'Jiva' and 'Ajiv' It is divided into two elements. Both these elements are eternal, eternal and eternal. Together with them, this world is made. Therefore the world is also beginningless and eternal. There is no one who is the creator of the soul and the non-living. The living entity is the substance of consciousness and the non-living being is devoid of consciousness. The existence of soul in Jainism is believed with faith and knowledge.
The soul is the soul and it is present in every particle of the universe. The expansion of the organism is according to the body. Its function is experience, that is, the soul experiences happiness, sorrow, doubt, knowledge etc. The Jiva lives in the body of the Ajiva. The non-living state i.e. inert matter is called pudgal. Pudgal is said to be that thing which can be made bigger or smaller by breaking.
The smallest part of it, i.e. atoms, combine to form various forms of the physical world, which have five qualities– touch, taste, smell, color andwords , Thus, the world is created by the union of Jiva and Ajiva. Karma is the medium of connection between the living entity and the non-living. Pudgal is the karma that surrounds the soul, as the metal inside the mine is mixed with the soil, similarly the soul is stained with fine matter called this karma.
He clings to life all the time. Karma leaves a distinctive imprint of form, colour, rasa and smell on the living being which is called 'Leshya' it is said. To be separated from them means to be separated from the pudgal, to break the bondage of karma. To break the bondage of karma means to be free from the cycle of birth, death and rebirth. Its name is Moksha.
Thus there are two forms of Jiva - free organism and conditioned creatures. The living beings who are freed from the bondage of birth and death due to the observance of the three jewels and the five vows are liberated souls, but those who are bound by the bondage of birth and death are conditioned souls. There are also two types of conditioned souls - stable and movable. Water, earth, air and plants are immovable beings having only one sense. Humans, animals and birds are movable creatures having five senses. Ajiva is the unconscious element, under this five substances come – Dharma, Adharma, Kaal, Akash and Pudgal. This whole world is governed by the ambush-reaction of the living beings and the non-living ones.
Bandha and Liberation
There are two main causes of bandha – raga and aversion. It is from them that the four Kashayas – anger, pride, maya and greed arise and develop. Rage and aversion create attachment or desire in the soul. Due to this the soul loses its conscience and wanders in the world. He takes shelter of the vices arising out of attachment and aversion - violence, lies, theft, greed etc.
Karma in Jain Agama, 'Kriya' But 'Pudgal-atoms' is called to. Pudgal – the shedding or formation of atoms 'ashrav' It is called This ashrava is the reason for the bondage of a person. He treats violence etc. as true and achievable and behaves in the bondage of karma. This is called bondage. Ashrava and Bandha are the main causes of reincarnation.
Anger and hatred not only create sorrow, but also create happiness. The actions which are caused by sorrow are called sins and those which are due to happiness are called virtues. Both sin and virtue are born out of attachment. 'Punya-Bandh' The body which is formed from the soul is 'paap-bandha' It is of a different kind than the body it is made of.
'Sin Bandh' The organism is completely 'atrophy-ridden' But 'Punya-Bandh' In the state of 'Kashay' They are not able to suppress the conscience power of the living being completely. 'Punya-Bandh' In the state of being, the mind remains in the soul as to what is acceptable and what is discarded. The rise of this type of curiosity puts a stop to anger and hatred.
'Sanvar' this ban it is said. As a result of the vow, the accumulated karma is gradually cut or destroyed. This process of karma-destruction is called 'Nirjara' it is said. Another name for the state of complete Nirjara 'Mukti' is.
Moksha or Nirvana
Freedom from the bondage of attachment, hatred is 'Moksha' Is. Another name of salvation 'Nirvana' Is. Nirvana is the ultimate goal of Jainism. For this it is necessary to get rid of the fruits of karma. In the state of Nirvana, one attains eternal peace, freed from all kinds of desires.
Nirvana does not mean the end of existence. It refers to the destruction of the material part of the living entity i.e. pudgal. The soul element of the soul never ends. Nirvana also does not mean emptiness, inaction or passivity. A person who has attained Nirvana can see and hear in pure form.
Triratna
The attainment of Kaivalya or Moksha is not easy for the soul. Mahavira gave three means for attaining Kaivalya, which are famous in Jainism as 'Triratna' - right philosophy, right knowledge and right character. According to Jainism, it is necessary to follow the 'Triratnas' to destroy the results of the Karma of the previous birth and to avoid the results of the Karma of this birth. By this man can move towards Nirvana.
(1.) Right Knowledge: Right knowledge means right thinking, that is, understanding the difference between true and false. According to Jainism, by careful study of the teachings of the Tirthankaras, the distinction between true and unreal is grasped. This true and perfect knowledge is right knowledge.
There are five types of knowledge- 1. Mati Gyan- That which is received by the senses, such as the knowledge of smell through the nose. 2. Shruti Gyan- The knowledge that is acquired by hearing or by description. It is also called scriptural knowledge. 3. Term Knowledge- That is, the knowledge of distant countries and times. 4. Mind Synonyms- Knowing the feelings and thoughts of other persons and 5. Kevalya Gyan- Complete knowledge beyond the boundaries of time and space. This is complete knowledge, which is attained by the Nigranths.
Perfect knowledge remains in the living entity, but it is hidden due to the material cover. As soon as the material element is destroyed, the soul attains complete knowledge and becomes nigrantha.
(2.) Right Philosophy: Samyak Darshan means faith in true knowledge. Right faith and reverence for the knowledge contained in the Tirthankaras and Jain scriptures is the only true philosophy. Its eight parts are - (1) to remove doubt or doubt, (2) to remove the desire for worldly pleasures, (3.) to remove attachment, (4.) to stay away from the wrong path, ( 5.) To abstain from false beliefs, ( 6.) to stick to the right faith, ( 7.) to have equal love for all beings and (8.) to have complete faith in the principles of Jainism.
To follow these eight limbs, it is necessary to avoid three types of mistakes- (1) Avoiding superstitions (2) Avoiding the hope of attaining merit by worshiping Gods and Goddesses and (3) Insidious sages and saints. Avoiding the scam.
(3.) Right Character: Right character is to lead a moral and virtuous life by following the path shown by the Tirthankaras. The senses are the external instruments of the living being and with the help of these he receives information about the external world.
For example, the function of the eye is to see. Every living being would like to see a beautiful sight and would withdraw from the ugly sight, that is, he is attached to the beautiful scene, but for the living being who becomes indifferent to the difference between the beautiful and the beautiful and becomes detached, all the scenes become equal to him. This is called right conduct.
Right conduct is the right attitude towards the objects of the external world and this is called right character. The Pancha Anuvratas should be followed to achieve the goal of right character. In the observance of Panchavrat, Mahavir has made a distinction between householders and yatis. Because they can't follow the same rules. These are in the form of Pancha-Anuvrat for the common Shravak and in the form of Panch-Mahavrata for the Munis.
Panch Anuvrat
(1.) Ahimsa Anuvrat: Do not punish or victimize the innocent.
(2.) Satya Anuvrat: Speaking the truth by restraining tendencies like love, hatred and excitement etc.
(3.) Asteya Anuvrat or Achauryanuvrat: Do not steal someone's belongings and do not pick up any lying objects.
(4.) Brahmacharya Anuvrat: To be satisfied in your married life and not to have contact with the other woman or the other man through mind-word-deed.
(5.) Aparigraha Anuvrat or Parigraha Atomic Vrat: Do not hoard more money and grain than necessary.
The Panchavrat prescribed for Jain Yatis and Sadhus is called Panch Mahavrata.
Panch Mahavrat
(1.) Ahimsa: Non-violence is not to harm anyone by thought, word and deed. The teaching of non-violence is the basic mantra of Mahavir Swami's teachings and the principles of Jainism. The broad meaning of non-violence is to have a feeling of kindness, equality and benevolence towards the living beings. It is difficult for the householders to adopt complete non-violence, so the provision of gross non-violence has been made for them, which means - not to do violence to the innocent.
(2.) Truth: Mahavir Swami laid great emphasis on the word of truth, because it is not possible to practice non-violence without truthful speech. Mahavir Swami's teaching was that one should speak the truth in every situation.
(3.) Asteya: Asteya means- 'Not to accept that which is not one's own.' Mahavir Swami described theft as a great immoral act and asked to stay away from it. He also included in the Asteya not to enter anyone's house without the permission of the Grihapati and not to accept the food received in alms without the Guru's wish.
(4.) Aparigraha: Aparigraha means– 'Not to collect' And its broad meaning is- 'Do not have affection for anything.' According to Mahavira, the person who does not keep a collection of worldly things, he stays away from the illusion of the world.
(5.) Brahmacharya: Parshvanath had told only the above four Mahavratas, Mahavir Swami added the fifth vow to the four vows and told them to be the means of attaining the three jewels. Brahmacharya means staying away from the body of the opposite sex.
Seven Sheel Vrat
In the religion of Mahavir, along with the five vows, the observance of seven modest vows was also directed-
(1.) Digvrat: Limiting your action to a few specific directions.
(2.) Deshwart: Confining your work to a few specific countries.
(3.) Anarth Dandavrat: Don't be guilty of a crime without any reason.
(4.) Occasional: Set aside some time to reflect on yourself.
(5.) Proshadhopavas: Fasting on Ashtami and Chaturdashi of both the sides of each month.
(6.) Consumption-Consumption Results: Regulating items and substances of daily consumption.
(7.) Guest Portfolio: Having food after feeding the sadhu or worshiper who came home.
Five Committee
According to Jainism, a person should take care of five things in his daily life-
(1.) Envy Committee: Take care while walking so that no living being gets hurt.
(2.) Language Committee: Be careful while speaking so as not to hurt any human being.
(3.) Eshana Committee: Take care while eating food so that no living beings die.
(4.) Exchange Deposit Committee: Take care when lifting, handling and handling things so as not to cause discomfort to others.
(5.) Utsarga Committee: Take care in bowel movement and do not spread dirt.
Anekantavada or Syadvada
According to Jain philosophy, there are infinite forms of matter. Only the knowledgeable or arhat or the liberated person can know the infinity of those things. Common people know only a few forms of things. This variation of knowledge can be of seven types-
(1.) is,
(2.) is not,
(3.) is and is not,
(4.) Cannot be said,
(5.) is, but cannot be said,
(6.) is not and cannot be said,
(7.) is and is not, but cannot be said.
In Jainism it is called Ankantavada, Syadvad Or Sapta-Bhangi called the principle. It may also happen that a person is aware of one form and the other to another form. Such statements from different persons may seem contradictory.
जबकि वे अपनी-अपनी दृष्टि से ठीक हैं। यदि मनुष्य तटस्थ भाव से उसी वस्तु का दर्शन करता है और जैसी वह उसे दिखाई देती है, वह वैसी ही उसे बताता है तो वह बताना सत्य ही कहा जाएगा, असत्य नहीं। समझ और विवेक के परिणाम की भिन्नता के कारण स्वरूप को समझने में कल्पना की अधिकता रहेगी ही।
अनेकान्तावाद अथवा स्यादवाद इसी दृष्टि को जगाता है। वस्तु के अनेक स्वरूपों को जानने के लिए ‘आविष्ट बुद्धि’ नहीं अपितु ‘निर्मल बुद्धि’ needed. यदि बुद्धि निर्मल है तो विविधता चाहे भाव की हो या विचार या कर्म की हो, वह विचित्र न लग कर स्वाभाविक लगेगी। स्याद्वादी वही हो सकता है जो निर्मल अन्तःकरण वाला है, प्रशान्त है और जिसकी संवेदना सूक्ष्म को ग्रहण करती है।
तपस्या और उपवास
महावीर ने आत्मा को वश में करने तथा पाँच आचरणों का पालन करने में तपस्या और उपवास पर सर्वाधिक बल दिया। उन्होंने दो प्रकार की तपस्या बताई- एक बाह्य तथा दूसरी आन्तरकि। बाह्य तपस्या में व्रत, अन्न त्याग, भिक्षाचार्य तथा कष्ट सहन करना मुख्य हैं। आन्तरिक तपस्या में नम्रता, सेवा, स्वाध्याय, ध्यान तथा शरीर त्याग सम्मिलित है।
बाह्य तपस्या करने से व्यक्ति में आन्तरिक तपस्या करने की क्षमता आती है और उससे आदमी में अच्छे विचारों का विकास होता है। महावीर स्वामी ने तपस्या का सबसे सरल उपाय उपवास बताया है। इससे शरीर एवं आत्मा शुद्ध होते हैं और मनुष्य मोक्ष प्राप्त करता है।