Account Of Jainism

Here's a comprehensive summary of the provided Jain text, "An Account of Jainism":

Overall Purpose: This text aims to provide a detailed and structured overview of Jainism, covering its core tenets, practices, philosophical underpinnings, and societal impact. The author intends to present a clear and accessible explanation of the religion, addressing potential misconceptions and highlighting its relevance.

Structure of the Account: The author explicitly divides the subject into nine parts:

1. Meaning of Jainism: Defining the term and its origins.
2. Principles of Jainism: The fundamental beliefs and doctrines.
3. Stages of Initiation: The path of spiritual progression.
4. Nature of Sin and Virtue: Understanding moral actions.
5. Nature of the Bandage of Karma (Action): How actions bind the soul.
6. Nature and Path of Deliverance (Moksha): The ultimate goal and how to achieve it.
7. Image-Worship: The practice and justification of worshipping images.
8. Resemblance of Other Religions with Jainism: Drawing parallels with other faiths.
9. Happiness of this World and National Welfare Arising from Jainism: The practical benefits for individuals and society.

Key Concepts and Teachings:

• Jineshwars (Jinas): The text defines Jineshwars as those who have conquered passions like love, hate, and sensual desire, and shed the eight Karmas. They are also referred to as "Jins" and are considered omniscient teachers who show the right path.
• Three Sects: The present Jains in India are divided into Digambars, Shwetambars, and Dhundias. While their core principles are the same, they differ on image-worship, the nature of ascetics, and minor points. The text primarily focuses on the Digambars.
• Seven Principles (Tattvas):
  1. Jeeva (Life/Soul): The sentient being, whose essence is sentience.
  2. Ajeeva (Matter): The non-sentient principle, the opposite of Jeeva. It is further divided into Pudgal, Dharm, Adharm, Akash, and Kal.
  3. Asrava (Influx of Karma): The pathway for karmic particles to enter the soul, often triggered by passions like love or hatred. It can be auspicious (Shubha) or inauspicious (Ashubh).
  4. Bandh (Bondage of Karma): The actual binding of karmic particles to the soul. This bondage is fourfold: Prakriti (nature of karma), Sthiti (duration), Anubhag (intensity of experience), and Pradesh (extent of manifestation).
  5. Sanvar (Prevention of Asrava): The process of stopping the influx of karmas by controlling the senses and mind. This is achieved through practices like the three Guptis (control of mind, speech, and body), five Samitis (careful conduct), ten Dharmas (virtues like forgiveness, humility), twelve Anuprekshas (meditations), twenty-two Parishahas (endurance of hardships), five Charitras (conduct), and twelve Tapas (austerities).
  6. Nirjara (Shedding of Karma): The process of destroying accumulated karmas, either by experiencing them or by special austerities.
  7. Moksha (Liberation): The ultimate goal, defined as complete freedom of the soul from all karmas, leading to infinite wisdom, insight, happiness, and power.
• The Three Jewels (Triratna): The path to Moksha is guided by Right Belief (Samyaktva), Right Knowledge (Samyak Gyana), and Right Conduct (Samyak Charitra).
• Stages of Laymanship (Shravaka): A layman progresses through eleven stages, starting with the Darshan Stage (firm faith) and Vrita Stage (observing vows).
  • Anuvratas (Minor Vows): These include non-killing (Ahinsa), truthfulness (Satya), non-stealing (Achaurya), celibacy (Brahmacharya), and non-possession/limitations of possessions (Aparigraha).
  • Gunavratas (Qualitative Vows): These enhance the Anuvratas and include Digvrata (limited directional movement), Anarthadandavirata (avoiding purposeless sins), and Bhogopabhogavirata (limiting enjoyments).
  • Shikshavratas (Educational Vows): These are progressive vows to help attain higher stages, including Deshvakashika (partial observance of vows), Samayika (equanimity and devotion for fixed periods), Proshadhopavas (observing fasts on holy days), and Dana (charity).
• Sallekhana: The practice of peaceful and voluntary death, involving gradual detachment from worldly possessions and desires, undertaken when death is imminent.
• Austerities (Tapas): Both external (fasting, less food, solitary living, physical exercise) and internal (penance, restraint, serving teachers, study, indifference to the body, concentration) austerities are crucial.
• Sin and Virtue: Sins are linked to false belief, killing, falsehood, theft, debauchery, luxury, covetousness, anger, pride, fraud, etc. Virtues include compassion, benevolence, truthfulness, charity, celibacy, etc.
• Moksha (Liberation) and Gunasthana: The soul progresses through fourteen stages (Gunasthana) to achieve liberation, involving the gradual shedding of karmas and the development of pure contemplation.
• Image Worship: Images are considered reminders of the virtues of the enlightened beings (Jinas) and are worshipped not for the material itself but for the ideals they represent. The postures of Jina images (Padmasan, Kayotsarga) symbolize deep contemplation.
• Comparison with Other Religions: The text draws numerous parallels between Jainism and other religions (Hinduism, Parsees, Islam, Christianity, Buddhism) concerning the immortality of the soul, vegetarianism, temperance, truthfulness, and non-killing.
• Anekantavada (The Doctrine of Manifold Aspects): This is presented as a cornerstone of Jain philosophy, advocating that truth is multifaceted and depends on perspective. It criticizes monistic (Ekantavada) views that oversimplify reality. This doctrine influences Jain logic and epistemology.
• The Theory of God: Jainism rejects the concept of a creator God who intervenes in worldly affairs or bestows boons. God is understood as the perfectly omniscient and liberated soul (Jin), not a personal deity in the conventional sense. The focus is on self-effort and the law of Karma.
• Jagat Karan Vada (Creation Controversy): Jainism argues against a creator God, posing logical and ethical questions about creation and the existence of evil. The universe and karma are seen as eternal and self-governing.
• God and Man: Jainism posits a potential union between the soul and Godhood through voluntary effort over ages. While Adwaitism (non-dualism) leads to the annihilation of one for the other, Jainism maintains a potential union based on independent existence and eventual similarity in essence and attributes.
• The Freewill Theory: Jainism emphasizes free will within the framework of Karma. While Karma influences destiny, the soul has the agency to choose its path towards liberation or continued bondage.
• Ahinsa (Non-killing): The principle of non-killing is central, but its interpretation varies. While ascetics practice extreme non-violence, householders are expected to avoid causing pain driven by passion, allowing for necessary activities that may cause unintentional harm.
• Welfare of Jains: The text highlights the material prosperity and high moral standing of the Jain community, supported by low prison populations. Their ethical principles are seen as aligning with legal and societal well-being.
• Practicality of Jainism: The religion is presented as a practical system focused on self-development, purification, and liberation, emphasizing cause and effect without reliance on miracles. It promotes sanitation and hygiene through practices like filtering water.

Author's Tone and Purpose: The author appears to be an advocate of Jainism, aiming to educate and possibly persuade readers about its merits. The tone is informative, explanatory, and at times, apologetic (e.g., defending against accusations of atheism or impracticality). The author seeks to demonstrate that Jainism is a rational, ethical, and beneficial philosophy for both individual and societal well-being, drawing logical connections to Western philosophical concepts and ethical systems.

Errata: The text includes an errata page indicating corrections to specific line numbers.