UNIT 3 JAINISM

Contents
3.0 Objectives
3.1 Introduction
3.2 A Historical Overview
3.3 Sacred Scriptures of Jainism
3.4 Basic Beliefs of Jainism
3.5 Jain Idea of Human Destiny
3.6 Jain Ethics
3.7 Let us Sum up
3.8 Key Words
3.9 Further Readings and References
3.10 Answers to Check your Progresss

3.0 OBJECTIVES
In this Unit we are going to cover the key features of a religion that has come down to us right
from the pre-Aryan antiquity. It has given the world some unique doctrines in philosophy.
Though we may not be able to make a detailed analysis of those philosophical doctrines here, we
will see their impact on religious views. First, we will try to have an overview of its historical
development. Next, we will identify its basic scriptures and beliefs. Thirdly, we will try to
understand the Jain idea of salvation and finally learn the ethical teachings of this ancient
religion and still practiced by a vibrant minority. By the end of this Unit you should be able to:
• Have an over-all glance at the long history of Jainism
• Identify the basic scriptures and beliefs of Jainism
• Understand the Jain Path to Liberation
• Appreciate Jain teachings on morality

3.1 INTRODUCTION

Jainism is one of the oldest religions of the world originating on the Indian soil. Jainism has a
rich history not only because of its continuity of existence for over 2500 years in India, but also
because of its unique contributions to Indian philosophy, logic, mathematics, art, astronomy and
literature. Its special emphasis on ethical purity, religious tolerance, spiritual contentment,
ecological protection is all of topical relevance to today’s society all over the world.

Like Buddhism, Jainism also arose in opposition to the sacrificial Vedic religion, and the
domination of the high caste. It does not advocate belief in God or gods to whom we need to
pray nor does it accept the intercessory role of priestly class in society. It has empowered its
followers to be spiritually self-reliant with its key idea: ‘Everyone is maker of one’s own
destiny’. That is why it is fittingly called Jaina Dharma. The word "Jaina", derived from the
root word ji meaning ‘to conquer.’ It was established by a ‘great hero’ who was himself a
‘conqueror of self’ to make his followers also to be ‘spiritual conquerors.’

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3.2 A HISTORICAL OVERVIEW

Our attempt in this section is just to have a glance at the origin and development of the Jain
religion. After stating the traditional claim about its origin, we will devote more time to the
historical beginnings from Mahavira. Then we will trace its development in the formation of
schisms, and finally caste a quick glance at the present day situation too.

Origin from antiquity

The Jains consider their religion to be eternal and imperishable. The darkness of error may
envelop the truth periodically. But the Tirthankaras will appear again and again and make it
blossom in youthful beauty like the spring. ‘Tirthankara’ literally means a ‘bridge-maker’.
Religiously, ‘tirtha’ is the holy bridge for people to cross the ocean of the bondage of birth-
misery-death (samsara). Jains recognize 24 Tirthankaras who have enlivened the faith,
periodically. The first Tirthankara was Rishabha. The last of these was Mahavira. The Jains
know their names and can narrate many details from their life. But their narratives about them all
except the last two (Parshva and Mahavira) are legendary and mythological. Nevertheless,
Mahavira was a historical personality, as corroborated by other sources as well. The ‘Jaina
Dharma’ that has come to us is the one that was expounded by Mahavira only.

The Historical origin from Mahavira

Vardhamana ( c. 599–527 BCE) was the second son of a chieftain of a politically powerful clan
in Magadah, the present Bihar. His mother was sister of local ruler too. Obviously his upbringing
was also royal. He was also married to a beautiful lady Yasodha, and had a daughter from her.
When he was 28 years old his parents died of self imposed starvation as they were already
believing devotees of Parshva (the 23rd Tirthangara who had lived during the 9th century BCE).
May be that it had such an impact on the prince that he wanted to leave his home in pursuance of
a life of asceticism. But he was dissuaded by the family members. But he was keen on his search
that, finally after two years, he got the consent of his elder brother, renounced the family life and
joined the ascetic order of Nirgranthas (Free of Bonds) founded by the teacher Parshva himself.

Mahavira the Seeker

After some time Mahavir felt that the precepts of Nirgranthas were not strict enough. So he left
them and went on as a wanderer, without shelter to the vagaries of weather. He exposed himself
to the attacks by insects, injuries and abuse of men, eating nothing but what was offered to him
by others, often observing long fasts. He even realized the necessity of renouncing all
attachments and possessions, including the only garment he wore. After such a long search of 12
years, finally when he achieved the state of ‘omniscience’ or Kevala ( literally, aloneness) he
was called Mahavira (the Great Hero) , Jina (victor, one who had conquered the self as well as
the world). Arhat (a venerable person).

Mahavira’ Mission
Immediately after his Attainment, Mahavira realized the duty to proclaim his path of liberation to
all creatures, and revive Pasrshava’s teachings. Now he also kept up travelling on bare feet,
unclothed and begging for food. He preached to all, Aryans, barbarians, men and women, and
even to the creatures like frogs. He attracted people from all walks of life, rich and poor, kings
and commoners, men and women, princes and priests, caste-people as well as untouchables.
Many of his followers also became renouncers, abandoning worldly pleasures, and being
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convinced that renunciation was the way to conquer all passions. He organized his followers into
a fourfold orders: two for monastic life and two for lay people.
• The Order of Sadhu (Monk) and the Order of Sadhvi (Nuns). They practise self-control
and have given up all desires and earthly possessions become the spiritual practitioner
and teachers. They follow strictly five maha-vratas (you will see in details in Sec.3. 5)
• The Order of Shravak (lay men) and the Order of Shravika (lay women). They are not
required to renounce the world, but are expected to discharge household duties by honest
means and live a progressive pure life. They need to follow twelve vows of lay people.

According to tradition, Mahavira won over 14,000 monks 36000 nuns, lakhs of laymen and
laywomen as his followers. Now that he has, thus, founded the four ‘thirthas’ he came to be
called the 24th Tirthangara (Literally, Bridge-maker).

Mahavira is remembered not so much as founder of a new religion as the renewer or reviver of
Jainism. He was a great and powerful thinker too. He had taken a keen interest in all the
problems of life at his time. The answers he gave were systematic and yet analytically
interpreting even the minutest details of the issues. His spiritual power and moral greatness was
recognized even by his contemporaries, belonging to other religions. Finally at the age of 72, he
died of self- imposed starvation. This gave him still another title ‘Siddha’ (the one who has
acquired Pure Consciousness). As any other Siddah, he is living on the top of the cosmos in a
state of perfect knowledge, perfect vision, complete power and bliss. It is this night of his
salvation that people began to celebrate as the Festival of Lights (Dipavali) in his honor.

Rise of Sects
In a few centuries after Mahavira’s nirvana, the Jaina community (Sangha) grew more and more
complex. One section of the Sangha was too ascetic minded and puritanistic in their approach.
Another section was liberal. The disagreement between the two groups over largely monastic
practices led to schism in Jainism, division that began around the second century BCE and was
finalized in the formation of two sects in the first century CE: Later, many other points of
disagreements (e.g., the question regarding the life-story of Mahavira, canon of Scriptures, the
position of women etc. contributed to the schism. Thus, there arose two branches of Jainism:
Digambaras (literally, “the sky clad”) maintained that:
o Monks must be naked because nakedness is proof of the conquest of sin.
o Tirthankars should be represented naked without ornaments.
o Mahavira never married
o Only males can achieve enlightenment. Consequently, women do not become
naked ascetics. They cannot obtain Moksha.
Shvetambaras (literally "the white clad") opposed all the claims mentioned above. They
upheld wearing of a simple white garment. Probably the regional factors must have contributed
to the division. The Digamberas were principal force of culture in the South and in central India
enjoying the royal patronage from the local kings. The Digambaras contributed to the
development of vernacular language in these regions. But the Shvedamberas played much the
same role in the North and the West of India.

Later Developments

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By 11th and 12th centuries CE, the Digamberas had to retreat to the north, owing to the disfavor
they incurred from the local kings, which itself on account of the spread of Hindu Bhakti
movement.

By 16th century Janism had reached the current geographical status and from now on it witnessed
various reform movements within. From among the Sevetambaras, a reformist sect arose about
the 15th century by name Sthanakvasi Sect: criticizing image-worship, and temple-cult because
it was not even mentioned once in the Scriptures. On the contrary Lonka Sa pointed out that the
practice was not lawful. So there arose after him Lonka Sa Sect.

From the Lonka Jains still another reformer arose, Viraji of Surat. He was critical of the
Sadhus that they were leading less austere life.

In the 16th century there arose two sects from among the Digambaras too. As against
Vishvapanthis (or Bispanthis) who install images of gods like Bhairava in their temples, cover
idols with saffron clothes, offer flowers, sweets and wave lights etc., the Terapanthis did not
accept any of these.

The Present day situation

Many sects have arisen among Jains on account of minor differences. And they all agree
on the main doctrines of the Tirthankaras. Today, the Jains remain a religious minority
constituting 3.2 million of Indian population, yet they are powerful in retaining their identity.
They are the oldest practicing minority of indigenous religion originating in ancient India. They
avoid farming for fear of inflicting violence accidentally to insects. They prefer to be mainly
jewelers, merchants, moneylenders, and industrialists. As such they live in urban centers in the
modern states of Maharashtra, Rajasthan, Gujarat, Madhya Pradesh, and Karnataka. As
merchants and business people they are known for their honesty. Even though the Jains are a
wealthy community, they seek out humanitarian causes to support them and relieve suffering.
They are particularly renowned for operating centers dedicated to maintaining abused and sick
animals. Their key principles like Ahimsa had such an impact on Mahatma Gandhi’s policy-
development regarding the use of non-violent resistance in his liberation movements.

Check Your Progress I

Note: a) Use the space provided for your answer

b) Check your answers with those provided at the end of the unit

1. How did Vardhaman get the titles of ‘Jina,’ ‘Mahavira,’ and ‘Tirthangara’?
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2. State the main divisions of Jainism?
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3.3 SACRED SCRIPTURES OF JAINISM

It may be convenient to divide the Jaina scriptures into two main groups: (i) The Early Prakrit
Scriptures (ii) Later Sanskrit Scriptures.

Mahavira’s teachings were first orally transmitted to people. His disciples, Ganadharas, wrote
them down, first in the text form of 14 Purvas (earlier works) and then in 12 Angas (parts). They
were faithfully preserved by the leaders of the community among the first followers. However,
there arose some questions about parts of this canon.

Hence a Council was called around 300 BCE in Pataliputra to put together the Canon anew.
There they found out that the 12th Anga, containing the Purvas, was not authentic. Bhadrabahu
who knew this completely could not attend the Council because he was at that time on a
penitential vow of 12 years in Nepal. Therefore, Sthulabhadra was instructed to go there along
with many other monks and learn the Purvas from him. And the mission was successful too.
However, in the process of transmission for 7 generation of teachers after Sthulabhadra, the
knowledge of the 10 Purvas was completely lost.

Cannon of the Shvetambaras

In was in that context that Shvedambaras convened a Council at Valabhi in Gujarat in the 5th CE
to edit and preserve whatever remained as holy works. The earliest portions of Jain scriptures
belong to the period between 400 BCE and 200 CE. They are all in Prakrit or Ardhamagadhi
language. This Shvetambara Canon contains 45 books. They consist of 11 Angas, 12 Upangas
(Supplementary Portions), 10 Prakirnas (Scattered Pieces on variety of topics), 4 Mula sutras, 6
Chedasutras ( sections on discipline), and 2 Sutras on knowledge. They are indeed the source
books of Jaina Ethics, Yoga, Religion, Philsophy and Mythology.

Sanskrit Canon of the Digambaras

While not disputing with the dogmatic content of Shvetambara Canon, the Digambaras held that
the language and form of Shvetambara Canon was not authentic. On the contrary, they were in
possession of two very old Prakritik texts that predate the compilation of the Shvedambara
Canon. With those 2 ancient texts, the Diagambaras tried to supplement them with commentaries
and other series of works and made a claim that they were authoritative accounts of the Jain
doctrine. They called their canons as Anuyoga (Expositions)

This category of Scriptures was written in Sanskrit largely from 700 to 900 CE. They
take the position of the old lost Canon. They are distinguished into four groups and named them
as Four Vedas.
(1) The first Veda deals with history
(2) The 2nd Veda deals with Cosmography
(3) The 3rd Veda with Philosophy
(4) The Last Veda deals with Ethics and rituals

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An important feature of this Canon is that much of it deals with the lay community, and it
includes writings that give a Jaina the view of a world pre-history and of the origins of human
institutions and everyday religious activity. This shows that a major development took place
regarding systematization of lay life.

3.4 BASIC BELIEFS OF JAINISM

As regards the basic teachings of the Jaina, it may be convenient to present them in the form
of the few propositions. We take care to enumerate only those basic teachings which are of
general nature. Whatever is pertinent to the path of liberation and ethics will be treated in their
respective sections below.

Oneness of all Scriptures

The orthodox position of the Jain tradition is that Holy Scriptures from the time of the
Tirthankaras should essentially agree with one another. Only names are supposed to vary. Like
the teachings of the early Tirthankaras, Mahavira’s teachings also have been recorded in the Jain
works. Though the different Canons have emerged, yet the basic beliefs about Mahavira are not
questioned.

No Belief in God
Jainism is a non theistic religion. It does not believe a Creator God. For, it upholds that the
reality of the Universe is explainable by the six substances: Jiva (Consciousness), Matter, Space,
Motion-Ether, Resting Ether, Time. They are all eternal, having neither beginning nor end with
respect to time. Accordingly, there is no need of God to create or manage the affairs of the
universe. Universe is running on its own accord and by its own cosmic laws.

Belief in Karma
Central to Jainism is the belief in reincarnation and karma (merit and demerit). The self is
polluted by karmic particles, bits of materials generated by a person’s actions that attach to the
soul and consequently bind the soul to material bodies through many births. There are eight
kinds of karmas. The first four karmas are called Ghati karmas because they obscure the natural
qualities of the soul. The last four karmas are known as Aghati Karmas because they are related
to the body of the soul. If one successfully destroys all the eight Karmas, and when karmic
particles are wiped from the self, then one attains release from the bondage. Once it gets
enlightenment the soul no longer faces rebirth.

Jain Gods
In the path of spiritual progress, if one destroys all the eight karmas, then one is totally free, there
is no body, no birth and death cycle, no feeling of pleasure and pain, or joy and sorrow. One
attains such a liberation that one is a pure soul, now, with its omniscience, omnipotence, perfect
vision, an everlasting blissful condition. One is now a Siddha, at the top of Lokakas known as
Moksha. All siddhas possess the same quality of soul, and their attributes are same. However,
they still maintain their unique identity.

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But, if a person has destroyed only four ‘ghati’ karmas, one has regained the original attributes of
one’s soul omniscience, omnipotence, vision, power and bliss. But still one is a human being.
One preaches the religion and remains in the state of blissful condition for the rest of one’s life.
One remains a Jina (One who has conquered one’s inner enemies (passions) like anger, greed,
passion, hatred, ego).Nirgrantha (means one who has gotten rid of all attachments ) So, one is
called Arihanta, one has attained keval-jnana.

Now, there are two kinds of Arihantas : If an Arihanta has established orders of monks and
nuns, then one is called Tirthankara. If an arihanta does not establish the religious order one
remains just a kevali. But one is in the state of perfect, blissful condition for the rest of one’s life
after attaining Keval-jnana. Now, all Arihants (Tirthankaras and ordinary-kevalis) and Siddhas
are considered gods of Jain religion.

Jaina Prayer

Jainas do not ask for any favors or material benefits from their gods, the Tirthankaras or from
monks and nuns. They do not pray to a specific Tirthankara or monk by name. By saluting them,
Jains receive the inspiration from the five benevolent for the right path of true happiness and
total freedom from the misery of life. So the Navkar-mantra (Namaskar Mantra) is universal
prayer which the Jains are supposed to say every day, bowing their heads, and when they start
good work and events:
• Namo Arihantanam: - I bow to the arithantas - the ever-perfect spiritual victors; Namo
Siddhanam: - I bow to the siddhas - the liberated souls;
• Namo Ayariyanam: - I bow to acharyas - the leaders of the Jain order;
• Namo Uvajjayanam: - I bow to upadhyayas - the learned preceptors;
• Namo Loe Savva Sahunam: - I bow to all saints and sages everywhere in the world.
• Eso Panch Namukkaro: - These five obeisances,
• Savva PavapPanasano: - Erase all Sins.
• Mangalancha Savvesin : - Amongst all that is auspicious,
• Padhamam Havai Mangalam: - This is the foremost.

The Unique Doctrine of Anekanta Vada

It says that reality can be viewed from many (aneka) standpoints (anta). At least seven
standpoints (saptabhangi) can be used to describe a thing. And all can be equally true. This is
truly a Catholic outlook towards life. It is indeed an intellectual non-violence, implies respect for
other views. It contributes to the tolerance of contrary opinions among different schools of
thought. It has a special relevance for a multi religious society like ours.

Check your Progress II

Note: a) Use the space provided for your answer

b) Check your answers with those provided at the end of the unit

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1. State the central belief of the Jaina religion
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2. How did Jainism succeed in denying the belief in God as a Creator, Protector? What is the
alternative?
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3.5 JAIN IDEA OF HUMAN DESTINY

As a religious reformer Mahavir was critical of the Vedas and the Brahmins. He saw no
relevance of the priestly class and their sacrificial rites. The Jain religion is unique in this that it
eradicates from human intellect the conception of God as creator, protector, and destroyer, and
thus denouncing the worship of gods and goddesses as a means of salvation.

As an alternative to what he denounced Mahavira made religion simple and natural, free from
elaborate ritual complexities. He insisted upon the popular impulse towards internal beauty and
harmony of the soul. He expounded the features of the Soul in its pristine purity. Mahavira has
said: “A living body is not merely an integration of limbs and flesh but it is the abode of the soul
which potentially has perfect perception (anant-darshana), perfect knowledge (anant-jnana),
perfect power (anant-virya), and perfect bliss (anant-sukha).”

In contrast, he made a through analysis of the pitiable conditions of the empirical self. He
thereby established the need to fight passions and bodily senses to purify the soul and gain
‘omniscience’ or attain ‘the total freedom’ from the cycle of birth, life, pain, misery, and death,
the Jain goal, known as Kevala-jana. The idea of supremacy of human and the possibility of
attaining perfect power, knowledge, bliss. This is the sum and substance of Jain’s idea of human
destiny.

The first step in the process of self-realization is to discard superstitious beliefs and to adopt a
rational attitude in life. Jainism lays down a definitive course of practical moral discipline,
contemplation of the highest truth, and reorientation of life in light of these for attaining ultimate
reality or truth.

The whole account of the Jain path to liberation may be summed up in three terms which are
called Ratna-traya (three Jewels) in Jaina literature:

Right perception (samyak darsana): awareness of true nature of every substance of the
universe, one’s own self, religious goal, and the path. From the practical point of view, it means
to have a total faith in the preaching of Tirthankaras, and their scriptures known as agams.

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 Right knowledge (samyak jnana): Along with the 6 universal Substance-entities and 9
tatvas, two specific doctrines of Anekantvada (non-absolutism) call for an attitude of openness.
Syadvada points out limitations of knowledge and allows no room for assertions

Right conduct (samyak charitrya): proper action and proper conduct with a view to free
oneself from attachment (raga) and aversion (dvesha) and attain the state of perfect equanimity.
For practical purposes, one has to follow ethical codes, rules, and disciplines.

The three jewels, if cultivated together will ensure liberation. But if each of the three is practiced
in isolation from the other two, it will cause conflicts or tensions. Individually, they are
incomplete and insufficient because they are mutually dependent with one another. Right faith
and right knowledge are required for right conduct; proper conduct through vows upkeeps proper
perception and knowledge. Vows are to be undertaken with a full knowledge of their nature and
a determination to carry them through.

3.6 JAIN ETHICS

A strict ‘code of conduct’ is prescribed in Jainism, not so much for the sake of morality as the
path to liberation. In fact, Jainism views religion merely as a science of ethical practice. It
conceives the human body as a chariot on which the soul rides towards liberation. The conduct
of the present life should be aimed at attaining total freedom from which there is no return to the
birth and death cycle. Every soul can attain godhood, i.e., supreme spiritual individuality by
realizing its intrinsic purity and perfection.

The overall caste of Jaina’s Path to Liberation is the Three Jewels (Ratna Triya) which you have
seen just in the foregoing section: Right knowledge, Right intuition, and Right conduct. Now, the
effulgence of the last mentioned Jewel consists in the Five Great Vows or popularly called
‘Maha Punch Vrata.’ Here the Sanskrit word ‘Vrata’ is derived from ‘vri’ meaning “to select or
choose.” Technically, it means (1) choosing the right course of conduct, (2) exercising the
judgement to see what is the right course out of several possible courses and (3) the effort of will
(viria) implied. They are the following:

• Nonviolence (Ahimsa): not to cause harm to any life form.

• Truthfulness (Satya): to speak the harmless truth only
• Non-stealing (Asteya):not to take anything not properly given
• Chastity (Brahmacharya): not to indulge in sensual pleasure
• Non-possession / Non-attachment (Aparigraha): complete detachment from people,
places, and material things.

Non-violence (Ahimsa)

Nonviolence is based on love and kindness for all living beings. Nonviolence in Jainism is not a
negative virtue. It is based upon the positive quality of universal love and compassion.
According to Jainism, all living beings, irrespective of their size, shape, or different spiritual
developments, are equal. No living being has a right to harm, injure, or kill any other living

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being, including animals, insects, and plants. Every living being has a right to exist and it is
necessary to live with every other living being in perfect harmony and peace.

Truth (Satya)

Anger, greed, fear, jokes, etc., are the breeding grounds of untruth. To speak the truth requires
moral courage. Only those who have conquered greed, fear, anger, jealousy, ego, frivolity, etc.,
can speak the truth. Jainism insists that one should not only refrain from falsehood, but should
always speak the truth which should be wholesome and pleasant. One should remain silent if the
truth causes pain, hurt, anger, or death of any living being.

Non-stealing (Achaurya or Asteya)

Stealing consists of taking another’s property without consent, or by unjust or immoral methods.
Further, one should not take anything which does not belong to oneself. It does not entitle one to
take away a thing which may be lying unattended or unclaimed. One should observe this vow
very strictly, and should not touch even a worthless thing which does not belong to oneself.

Celibacy / Chastity (Brahmacharya)

Total abstinence from sensual pleasure is called celibacy. Sensual pleasure is an infatuating force
which sets aside all virtues and reason at the time of indulgence. This vow of controlling
sensuality is very difficult to observe in its subtle form. One may refrain from physical
indulgence but may still think of the pleasures of sensualism, which is prohibited in Jainism.

Non-attachment / Non-possession (Aparigraha)

Jainism believes that the more worldly wealth a person possesses, the more one is likely to
commit sin to acquire the possession, and in a long run one may be more unhappy. The worldly
wealth creates attachments which will continuously result in greed, jealousy, selfishness, ego,
hatred, violence, etc. Lord Mahavir has said that wants and desires have no end, and only the
sky is the limit for them. Attachments to worldly objects result in the bondage to the cycle of
birth and death. Therefore, one who desires of spiritual liberation should withdraw from all
attachments to pleasing objects of all the five senses.

Check your progress III

Note: a) Use the space provided for your answer

b) Check your answers with those provided at the end of the unit

1..Explain the importance of Morality in Jaina Dharma

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2. Elucidate the Maha-Vrata.

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3.7 LET US SUM UP

Jainism is one of the oldest religions that originated in India. Jains believe that every soul is
divine and has the potential to achieve enlightenment or Moksha. Any soul which has conquered
its own inner enemies and achieved the state of supreme being is called jina (Conqueror or
Victor). Jainism is the path to achieve this state. Jainism is often referred to as Jain Dharma or
Shraman Dharma or the religion of Nirgantha or religion of “Vratyas” by ancient texts. It was
revived by a lineage of 24 enlightened ascetics called tirthankaras culminating with Parsva (9th
century BCE) and Mahavira (6th century BCE). In the modern world, it is a small but influential
religious minority with as many as 4 million followers in India, and successful growing
immigrant communities in North America, Western Europe, the Far East, Australia and
elsewhere. Jains have sustained the ancient Shraman or ascetic religion and have significantly
influenced other religious, ethical, political and economic spheres in India. They have an ancient
tradition of scholarship and have the highest degree of literacy in India. Jain libraries are the
oldest in the country.

3.8 KEY WORDS

Schism: Schism means a division or a split. Originally it was used to refer to schism in
Christianity such as the East-West Schism, the split between the Roman Catholic Church and the
Eastern Orthodox Church in the eleventh century.

Incarnation and reincarnation: Incarnation, which literally means embodied in flesh, refers to
the conception and birth of a sentient creature (generally a human as in the case of Jesus Christ),
who is the material manifestation of a being or force whose original nature is immaterial or
divine. Reincarnation means “to be made flesh again.” It is a doctrine or metaphysical belief that
some essential part of a living being (in some variations only human beings) survives death to be
reborn in a new body.

3.9 FURTHER READINGS AND REFERENCES

Barth, A. The Religions of India. Tr. Wood J. New Delhi: Light & Life Publishers, 1978.

Bhattacharyya, N. N. Jain Philosophy: Historical Outline. New Delhi: Munshiram

Manoharlal Publishing, 1999.

Caillat Colette, Upadhye A.N & Patil Bal. Jainism. Delhi: The Macmillan Company of India,
1974.

Guseva, N. R. Jainism. Y.S Bombay: Sindhu Publication,1971.

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 Hinnells, John R. A Handbook of Living Religions. London: Penguin Books, Paper back
1991, Reprint.

Jain, Jagdishchandra. Studies in Early Jainism. New Delhi: Navrang, 1992.

Kalghatgi,T,G. Jaina View of Life. Sholapur: Jaina Samskrit Samrakshka Samgha,1969.

Singh, Harbans & Joshi Lal, Mani. An Introduction to Indian Religions. Patiala: Guru
Gobind Singh Department of Religious Studies, Punjabi University.

Von Glasenapp, Helmuth. Jainism: An Indian Religion of Salvation. Tr. Shrotri Shridhaer B.
Delhi: Motilal Banrsidass Publishers, Lala Sundar Lal JainResearch Series, Vol. XIV, 1999.

Warren, Herbert. Jainism In Western Garb: As a Solution to Life’s Great Problems. New
Delhi: Crest Publishing House, 1997 (Reprint).

3.10 ANSWERS TO CHECK YOUR PROGRESS

Answers to Check Your Progress I

1. The prince Vardhamana became “Jina” because he established beyond doubt his conquest of
self. However, he could achieve this conquest only through severest ascetic practices. Thus he
proved himself “great hero,” Mahavira. Tirthangara literally means “bridge-maker.” In the
religious circle, it means one who establishes order of monks / nuns and thereby makes a bridge
(‘thirtha’) for ordinary people to cross the ocean of samsara. And after his enlightenment
Mahavira organized his followers into a fourfold orders: two for monastic life (the Order of
Sadhu (Monk) and the Order of Sadhvi (Nuns), and two for lay people: (the Order of Shravak
(lay men), and the Order of Shravika (lay women).

2. The earliest division was in terms of Digambaras (literally “the sky clad”) and Shvetambaras
(literally “the white clad”). By 15th century there arose from among the Sevetambaras another
division by name Sthanakvasi Sect criticizing image-worship, and temple-cult. On the contrary,
Lonka Sa pointed out that the practice was not lawful. So there arose after him Lonka Sa Sect.
In the 16th century, there originated two sects from among the Digambaras too. The Terapanthis
rose in revolt against the idol worship of Vishvapanthis (or Bispanthis).

Answers to Check Your Progress II

1. Central to Jainism is the belief in reincarnation and karma (merit and demerit). The self is
polluted by karmic particles, bits of materials generated by a person’s actions that attach to the
soul and consequently bind the soul to material bodies through many births. It is from this factual
problem that Jainism tries to liberate the self. The whole of Jain religion is nothing but offering
the techniques that solves the problem of life.

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2 Jainism succeeded in denying Creator-God by giving an alternative theory about the structure
of the Universe. It upholds that the reality of the Universe is explainable by the six substances:
Jiva (Consciousness), Matter, Space, Motion-Ether, Resting Ether, and Time. They are all
eternal, having neither beginning nor end with respect to time. Accordingly, there is no need of
God to create or manage the affairs of the universe. Universe is running on its own accord and by
its own cosmic laws.

Answers to Check Your Progress III

1. The Jain morality is an essential component of the path to liberation. In fact, religion
according to Jainism, is nothing but a science of ethical practice. In this lies the importance of
morality.
2. Maha vratas of Jainism has been adopted by every Indian tradition. They are ahimsa, satya,
brahmacharya, asteya and aparigraha.

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