What Is Jainism

Here is a comprehensive summary of the Jain text "What is Jainism" by T.U. Mehta, based on the provided pages:

Introduction and Purpose:

The book, "What is Jainism," authored by T.U. Mehta and published by the Umedchand and Kasumbaben Charitable Trust, aims to explain Jain doctrines in a clear and accessible question-and-answer format. The author was inspired to write this book by the keen interest he observed in Jain youngsters and elders in the United States and Canada to understand their heritage. He believes that Jainism, with its rational and logical foundations, can satisfy inquiring minds and enrich multicultural societies. The book draws heavily from his earlier work, "The Path of Arhat," providing references for deeper study.

Core Concepts of Jainism:

• Meaning of Jain and Jainism: "Jain" derives from the Sanskrit root "Ji" (to conquer), meaning one who has conquered passions like anger, attachment, avarice, and pride. "Jainism" is the system that teaches how to achieve this conquest and attain spiritual freedom.
• Basic Principles (Panchsheel): The fundamental principles of Jainism are:
  1. Ahimsa: Active non-violence in thought, word, and deed.
  2. Satya: Truthfulness.
  3. Asteya (Achaurya): Non-stealing.
  4. Aparigraha: Limitation of possessions.
  5. Brahmacharya: Chastity and celibacy.
• Origin and Relationship to Other Religions: Jainism is an eternal religious tradition, not a branch of Hinduism or Buddhism. While sharing similarities with Buddhism in belonging to the Shramana tradition (which emphasizes asceticism and introspection over a personal God), Jainism differs fundamentally in its belief that the soul is unborn and eternal, whereas Buddhism views the soul as changing and transitory.
• Tirthankaras: These are "ford-makers" or spiritual teachers who establish spiritual paths or "Tirths." Jainism recognizes 24 Tirthankaras, each with a unique symbol. While historical proof exists for Mahavira and Parshvanath, Tirthankaras like Rishabhdev, Ajitnath, Munisuvratnath, and Neminath are mentioned in ancient Indian literature. They are revered guides, not worshipped as deities.
• The Universe (Jiva and Ajiva): The universe is broadly classified into Jiva (sentient, conscious souls) and Ajiva (non-sentient, non-conscious substances).
  • Jiva: Can be liberated (Siddhas) or unliberated (Sansarins), further classified into mobile (Trasa) and immobile (Sthavara). The essential quality of Jiva is consciousness, which is eternal but obscured by karmic forces. The goal is to achieve omniscience (Kevalyajnana) and become a Siddha.
  • Ajiva: Includes Pudgala (matter that changes), Dharma (medium of motion), Adharma (medium of rest), Akasha (space), and Kala (time). The book notes that while immobile things like earth and water are considered Ajiva, they are also recognized as harboring one-sensed Jivas (immobile souls).
• Karma Theory: Jainism posits a rigorous theory of cause and effect, where actions (Karmas) bind the soul. Both good (Punya) and bad (Papa) actions, when performed with motive, lead to bondage. The theory is not fatalistic but emphasizes self-reliance and the ability to "undo" actions through effort. Bhava Karma (mental or ideational karma) is also recognized, aligning with modern psychological concepts.
• Path to Liberation (Moksha): Liberation is achieved through the "Three Jewels" (Ratna Trayi):
  1. Samyag Darshan (Correct Perception): Unconditional acceptance and understanding of reality, distinguishing between Jiva and Ajiva.
  2. Samyag Jnana (Correct Knowledge): Acquiring knowledge of the essential truths (Tatwas).
  3. Samyag Charitra (Correct Conduct): Practicing the five principles of Panchsheel.
• The Nine Tatwas: These logically explain the process of salvation:
  • Jiva & Ajiva: The fundamental categories of existence.
  • Papa & Punya: Bad and good actions.
  • Ashrava: Inflow of karmas.
  • Bandhan: The binding of the soul by karmas.
  • Samvara: Stoppage of the inflow of karmas.
  • Nirjara: Destruction of accumulated karmas, achieved through suffering with equanimity (Akama Nirjara) or through purposeful austerities (Sakama Nirjara).
  • Moksha: The ultimate liberation from all karmic bondage.
• Types of Knowledge (Jnana): Jainism categorizes knowledge into five types:
  • Mati-Jnana: Sensory and mental knowledge (indirect).
  • Shruta-Jnana: Knowledge from hearing or reading (indirect).
  • Avadhi-Jnana: Direct knowledge within a limited scope.
  • Manah-paryaya Jnana: Direct knowledge of others' minds.
  • Kevalya Jnana: Omniscient, direct knowledge of everything (the highest state).
• Lesya: The aura or reflection of an individual's mental disposition, categorized into six types (Krishna, Neela, Kapota, Pita, Padma, Shukla), with Shukla being the purest.
• Guna Sthanakas: The fourteen stages of the soul's spiritual development, illustrating the journey from ignorance to liberation, characterized by overcoming karmic obstructions and cultivating virtues.
• Syadvada, Anekantavada, and Nayavad:
  • Nayavad: The theory of aspects, acknowledging that reality has many facets and our perception is limited.
  • Syadvada: The doctrine of conditional predication, using "Syat" (perhaps, may be) to acknowledge multiple possible viewpoints on reality. It forms the basis of Saptabhangi (sevenfold prediction).
  • Anekantavada: The "many-sidedness" of reality, advocating for the synthesis of various perspectives to arrive at a comprehensive truth. These principles promote tolerance, rational thinking, and non-violence in thought.
• Bhavanas (Conceptions): Twelve mental conceptions to guide daily life, including awareness of impermanence (Anitya), self-reliance (Asharana), aloneness (Ekatva), otherness (Anyatva), the cycle of rebirth (Sansar), karmic inflow and stoppage (Asrav, Samvara), impurities (Ashuchi), Dharma, the universe (Loka), and enlightenment (Bodhi).
• Vratas (Vows): The five Anuvratas (Panchsheel) for householders, with stricter observance, supplemented by three Guna Vratas (limiting actions, enjoyments) and four Shiksha Vratas (spiritual training).
• Prayer and the Navakar Mantra: Jain prayers are not for favors but for expressing respect to liberated souls (Arihants, Siddhas, Acharyas, Upadhyayas, Sadhu/Sadhvi). The Navakar Mantra exemplifies this, offering salutations without requests.
• Dhyana (Meditation): Jain meditation focuses on the mind's disposition. Arta and Rudra Dhyana generate karma, while Dharma Dhyana (focus on intrinsic nature) and Shukla Dhyana (pure consciousness leading to omniscience) are paths to progress.
• Tapascharya (Austerities): Essential for shedding karma. It is considered meaningful only when internally driven, not for physical punishment or fame. Internal austerities (Abhyantara Tapa) like virtues, service, study, and meditation are emphasized, alongside external ones (Bahya Tapa) like limited eating and solitude.
• Samlekhana: A noble act of voluntary fasting until death when life is no longer useful, distinct from suicide. It is a controlled sublimation of desires through deep meditation.
• Proof of Atman: The existence of the soul (Atman or Jiva) is fundamental, evidenced by consciousness, memory, and the very phenomenon of life and death.
• Incidents from Mahavira's Life: The book illustrates Jain doctrines through episodes from Lord Mahavira's life, such as his respect for elders, detachment from possessions, indifference to worldly disturbances during meditation, his encounter with the serpent Chandkaushik (demonstrating karma and compassion), and his interaction with Gosala (highlighting the contrast between karma and fatalism). These stories emphasize concepts like detachment, self-reliance, karma, compassion, and the cyclical nature of existence.

In essence, "What is Jainism" presents Jainism as a rational, ethical, and scientific path focused on individual effort, self-control, and non-violence, leading to ultimate spiritual liberation.