Jainism
Jainism, or jinisme of Sanskrit "winner" is a religion (stating that the word religion in India is reflected by a word that means both widely polysemic " faith , "" religion, "" virtue "that" Duty "," own nature "," good deed ...), a spiritual path that emphasizes the concepts of (nonviolence) and and that focuses on asceticism. It does not start, the image of Buddhism as a reform movement within the Hindu , because it is a traditional religion that comes from the earliest times, but became a religion major in the sixth century BC. AD. With only 12 million believers, Jainism is the smallest of the 10 major world religions, but in India , Jains are overrepresented in the economic and political.
Is the rigor with which the followers follow the precepts of Jainism, and ethics that follows, which gave them an overrepresentation in the political and business within the Indian community. The Temple of Antwerp in Wilrijk is the largest Jain temple built outside of India. It was funded entirely by the rich Indian families engaged in trade Jain diamond merchant from Antwerp. There are other Jain temple outside India, particularly in Britain and the United States.
Summary |
Jainism shares many similarities and apparent with Hinduism and Buddhism , but must be differentiated, however. By the principle of non-violence, it goes beyond simple vegetarianism : The feeding practice Jain excludes most roots , because it could cause harm to an animal in the digging, and some other foods considered harmful ; the garlic and onion alleged aphrodisiac.
Ascetics and pious lay Jains do not eat, do not drink or do not travel after sunset and do not rise before his appearance, again to avoid hurting a living being for lack of light or because of the lamps , of candles , etc.. that may burn the insects attracted by their flames into the night.
According to Jainism, the universe , which is infinite, has not been established, and it never ceases to exist. However, subject to changes, it continues through a series of periods of rises and declines. Each period is divided into six phases. We would now, according to this view, in the fifth phase of a period of decline (compare the Kali Yuga of the Hindus).
When the universe reaches its phase of decline lowest (sixth), Jainism itself will disappear completely. Then in the next, it will be rediscovered and reintroduced by new leaders called spiritual Trthankara (in Sanskrit "ford-makers") who will teach how to enable new souls to end their subsequent transmigration (samsara) and reach and forever release (moksha).
In each of these long periods, suggesting that the day of Brahma-Hindus, there is always twenty-four Trthankara. In the current era of the world, the twenty-third was Prshavantha, an ascetic and prophet, who lived to 850 - 800 BC. AD. It was a reformer who demanded a return to the beliefs and practices of the original religious tradition. The twenty-fourth and last Tirthankar of this era is known by his title , (Mahavira, the "great hero" ( 599 - 527 BC. ). It was also a spiritual wanderer who recalled Jains to the rigorous practice of their ancient faith.
Jains believe that reality consists of two eternal principles, jiva and the ajiva. The jiva is composed of an infinite number of identical units or spiritual souls ajiva (that is, the "non-jiva) or pudgala is matter in all its forms and conditions are: kala (time), Akasha (the space ), Dharma (the principle of movement) and adharma (the principle of rest).
Jiva and pudgala are eternal, they do not come into existence and they never cease to be. The world consists of jiva trapped in the ajiva; There are jiva incorporated into the air, land, water, fire, plants, insects, animals, human beings, celestial beings and infernal beings.
Any contact with the jiva pudgala creates suffering. Thus, the Jains find that this world is suffering and they believe that neither reform social or non-meritorious efforts of individuals or invalid can never stop it. In every human being, a jiva is trapped, and this jiva suffers because of his contact with the ajiva. The only way to escape the pain is for the jiva (soul) to release successive transmigration which it is subject and thus attain eternal bliss.
Jains believe that karma is that keeps the jiva trapped in the ajiva and should therefore get rid of the existing one and not to reacquire. The liberation of the soul is difficult. Jains believe that the jiva continues to suffer during all its lives or reincarnations, which are a number undefined. They think that every action performed by a person, whether good or bad, opens the channels of the senses ( sight , hearing , touch , taste and smell ) by which a substance invisible, karma, filters in the and adheres to the jiva within, determining the conditions for its next reincarnation.
The consequence of evil actions is a bad karma, that makes the jiva down, dragging him toward a new life as inferior on the scale of existences. The consequence of good deeds is good karma, which allows the jiva to rise after his current life or a future at a higher level of existence, where there is less suffering to endure. However, good deeds alone can not lead to liberation.
Liberation - or moksha - is achieved through different means defined by the Jain doctrine which are: the right vision, right knowledge and right conduct. Karma is the mechanism of cause and effect by which all actions have consequences that we can not escape. Karma said the result of keeping the jiva in a continuous sequence of lives during which he will suffer to some degree. Thus, the release of the cycle of transmigration implies the rejection of karma, the destruction of the existing and avoidance of the constitution again.
At the time of death without the jiva karma floating up, free of pudgala, freed from the human condition, free from all future reincarnations. It rises above the world in a place called Siddhashila. Here, identical to all other pure jiva, he can finally feel his true nature in eternal calm, in perfect happiness. It is so pure and totally free. How to erase karma acquired is to withdraw from the world as much as possible and close the channel of the senses to prevent karmic matter from entering and adhering to the jiva.
The company is also dual Jains of their universe, where everything is nevertheless interdependent. On the one hand, there are monks and nuns who practice asceticism and strive to make their lives in this world will last. On the other hand, there are lay people who pursue less rigorous practices, but using the same moral code common with the ascetic, striving to make such good deeds, penance and dominating their passions for a better hope incarnation in their next life. Jain rules of conduct were imposed so that anyone can follow. Those of the laity are less rigid than those of the ascetics, because lay people do not give up the activities of the world. Moderation is the rule for the layman, as regards the observance of vows, although their severity is extreme for the ascetic. The reason for this apparent discrepancy is that the laity must ensure their livelihoods and those of the ascetics, care for their family and adapt to local conditions, social and political society in which they live. Ascetics do not have these constraints. They give up everything, with the sole purpose of following the spiritual path. They must follow the wishes of very rigorously monitors their senses and by dominating their passions through religious teachings and spiritual discipline. However, because of ethics "strict" consubstantial Jainism, the laity (men and women) should normally choose a profession and a lifestyle compatible with their faith, non-violent occupations, such as some of the trade , or the education , are mostly chosen (in southern India, however, in Tamil Nadu , for example, the practice of agriculture, which remains the job of lay Jains).
In their efforts to achieve the highest goal which is the permanent removal of jiva from all defilement caused by karmic matter, Jains do not believe that a spirit or divine being can help in any way whatsoever. They believe that gods celestial beings (deva, devi) can influence the events of this world but they can not help jiva to obtain liberation. This can be achieved through the efforts of each individual. In fact, the gods (celestial beings) can not get their own liberation only if they have previously been reincarnated as humans and have completed the difficult life of ascetic Jains.
Jain Moral Code
It represents the infinite universe, without beginning or end (hourglass-shaped body), the chandra-bindu ("moon-dot") represents the abode of liberated souls from the cycle of reincarnation and the three points, the three jewels of Jainism (right view, right knowledge, right conduct), the swastika, the "kosmos," the order of beings in the cycle of reincarnation (men, gods, animals, plants, demons), and below, the hand of non- Violence: Finally, below the symbol, motto Jain, Parasparopagraho Jivanam ("all life is interdependent and should a mutual respect"). The code of moral Jainism is considered particularly serious. It is expressed in the vows taken by the laity called small vows (anuvrata) and ascetics called great vows (mahvrata), vows that are not different from the five vows of moral Yoga Sutras of Patanjali (Hindu work) also even if their interpretation and application are more or less different.
The five major vows of the Jains are (members of the monastic community are obliged to strictly observe the five vows, the Jain laity are taught to apply strictly the fourth and fifth, they are therefore free to marry, to have children and own material goods : It may be noted that this fifth vow is unusual because it is indirectly equal economic , preventing the accumulation of wealth by individuals. Indeed, in this wish, it is required to lay to set a maximum limit of property and do not exceed, under any circumstances. If he happens to earn more than the limit he has set, it is recommended to spend on charitable deeds, which are the best forms to four: the donation of medicines , dissemination of his knowledge The provision of means to save people's lives in danger and food to the hungry or poor. For the laity, the couple must practice Jain absolute fidelity to her husband. Singles them must observe chastity. For ascetics (monks and nuns), the vow of celibacy means absolute purity and the absence of any sexual practice. Non-violence implies among other things, the vegetarianism. Some Jains will be left to starve in order to avoid harming any living creature whatsoever. In fact, fasting is often practiced by the followers, especially during religious holidays. Some ascetics wear a cloth before their mouths and noses to avoid killing, by breathing, small insects. Gandhi was deeply influenced by Jain way of life, peaceful and respectful of life, and he made an integral part of his own philosophy. However, Gandhi did not give the title of spiritual master ( Guru ) in this Jain ascetic who was one of his best friends, Shrimad Rajchandra. The two main sects of Jainism have their origins in events that occurred about 200 years after the death of Mahavira. At that time, Bhadrabahu, the spiritual leader of Jain monks, foresaw a period of twelve years of famine and to prevent it, he led all those who agreed to follow, both ascetics and lay, in the South India. After the famine had disappeared Bhadrabahu turned north and found that during his absence, the monastic life was corrupt. The monks wore white robes instead of going "sky clad" or "space", that is to say naked as prescribed by Mahavira. The practice of nudity was and is still present, a refusal to accede to the desire to comfort the body, especially a brand of absolute detachment from the world. This full nudity is followed only by monks Jain Digambar, Jain monks never by shvetambara, nor nuns, nor by the laity. Bhadrabahu strongly opposed to the weakness that led the monks to wear clothes. The monks who continued to wear white dresses were called Shvetmbara ("white clad"), while those who continued to wear nothing called themselves Digambara ("sky clad" or "dressed in space"). The two groups remained separate ascetic yet. However, the point of view the essence of Jainism, these differences are minimal. The main factor of disagreement, similar in the two sects, the attitude toward the statues installed in temples with traditional worship and the offerings are, while others refuse to do absolutely common, especially in the The influence of Islam. Jain temple outside of Ranakpur Inside the temple of Ranakpur A Trthankara in Ranakpur A statue of Tirthankar Statue Gomateshvara at Shravanabelagola Statue Gomateshvara covered with offerings at Shravanabelagola The Schism
References
Notes
Related articles
External Links
Bibliography
Religions Vedism Brahmanism Hinduism jvika Jainism Buddhism Tantrism Sikhism Ayyavazhi 
Related Articles Religions in India Holy Cities of India Deities of the Indian world See also: Islam in India Christianity in India History of Jews in India Parsiism Bahaism Atheism in India Astika Mimamsa Nyaya Samkhya Samkhya Yoga Vaisesika Vedanta Nastik Buddhism Carvaka Jainism Vedanta schools Advaita Vedanta bhedbheda Dvaita Dvaitdvaita uddhdvaita viidvaita Yoga Schools Bhakti Yoga Yoga Jnana Karma Yoga Raja Yoga
Loading ...