Jainism Symbol Of Emergence Of New Era

Here is a comprehensive summary of the provided text from "Jainism: Symbol of Emergence of New Era" by Dr. Sangha Sena:

The text positions Jainism (also referred to as Jinism) as a significant spiritual and social movement that heralded a "new era" in ancient India, alongside Buddhism. Both traditions are presented as distinct from and in opposition to the prevailing Brahmanic culture associated with Vedic literature, as evidenced by the historical distinction between "Sramana" and "Brahmana" cultures.

The origins of Jainism are traced back to an earlier religious order known as the Nigantha or Nirgrantha. The text highlights the crucial role of the last two Tirthankaras, Pārśvanātha and Vardhamāna (Mahavira), in shaping Jainism into a major religious order. Vardhamāna, born around 540 BCE to Siddhartha of the Jñāti clan, is credited with significantly elevating the faith. After renouncing his household at the age of thirty and undergoing twelve years of severe asceticism, he attained liberation (kaivalya) and was thus named Mahavira and hailed as Jina or Arahanta by his disciples. He then extensively propagated his teachings in regions that now constitute Bihar and eastern Uttar Pradesh, solidifying his status as a Tirthankara. The religion subsequently became known as Jaina after one of his epithets. Mahavira passed away around 468 BCE at the age of 72.

Adherents of Jainism, known as Jainas, are taught to disbelieve in a creator God and instead venerate the Tirthankaras. These Tirthankaras are described as liberated souls who, having once experienced bondage, achieved perfection, omniscience, omnipotence, and bliss through their own efforts. Jainism's core belief is that any spirit currently in bondage can emulate the Tirthankaras and, over time, attain the same perfect knowledge, power, and joy. This inherent optimism fosters self-confidence and emphasizes personal endeavor for spiritual perfection, promising that individuals can reach the exalted state of liberated saints.

Over centuries, Jainism experienced internal divisions due to social factors, leading to its fragmentation into two primary sects: the Digambaras and the Śvetāmbaras. While their fundamental philosophical doctrines remained largely the same, divergences arose in details of faith and practice. The Digambaras adopted a more rigorous and puritanic stance, reflecting a less accommodating approach to human frailties. In contrast, the Śvetāmbaras embraced a more pragmatic and accommodating approach. Key differences are illustrated by the Digambaras' strict adherence to "Aparigraha" (non-possession), while the Śvetāmbaras allow for wearing white clothes. Furthermore, the Digambaras believe that a fully enlightened saint needs no food and that women cannot achieve liberation without being reborn as men, a view not shared by the Śvetāmbaras.

The teachings of Mahavira were initially transmitted orally for centuries and are collectively known as the Siddhanta or Āgama. The twelve Angas (limbs) are considered the core of this canon. The Śvetāmbaras, however, include additional categories of texts in their Āgama, such as the twelve Upāngas, ten Prakirņas, six Cheda-Sūtras, specific individual texts (Nandi and Anuogadāra), and four Mūla-Sūtras.

Jaina philosophy, as systematized from Mahavira's teachings, is characterized by common-sense realism and pluralism. It posits that perceived objects are both real and manifold. The universe comprises two types of reality: living (Jiva) and non-living. Every being, regardless of size, is believed to possess a soul (Jiva). This understanding underscores the paramount importance of Ahimsa (non-violence or avoidance of injury to life), which is considered the bedrock of Jaina ethics. A significant corollary to this emphasis on non-violence is a profound respect for the opinions of others. This attitude likely contributed to the metaphysical theory of reality as "many-faced" (Anekāntavāda). Following from this, the logical doctrine of Syādvāda was formulated, asserting that every judgment is conditional and limited, and that various judgments about the same reality can be true within their respective contexts and conditions.