Jainism Warning: You are not logged in. Your IP address will be publicly visible if you make any edits. If you log in or create an account, your edits will be attributed to your username, along with other benefits.Anti-spam check. Do not fill this in! ==Main principles== ===Non-violence (''ahimsa'')=== {{anchor|ahiṃsā}}{{Main|Ahimsa in Jainism}} The principle of ''[[Ahimsa in Jainism|ahimsa]]'' (non-violence or non-injury) is a fundamental tenet of Jainism.{{sfn|Dundas|2002|p=160}} It holds that one must abandon all violent activity and that without such a commitment to non-violence all religious behavior is worthless.{{sfn|Dundas|2002|p=160}} In Jain theology, it does not matter how correct or defensible the violence may be, one must not kill or harm any being, and non-violence is the highest religious duty.{{sfn|Dundas|2002|p=160}}{{sfn|Markham|Lohr|2009|p=71}} Jain texts such as ''[[Acharanga Sutra|Acaranga Sūtra]]'' and ''[[Tattvartha Sutra|Tattvarthasūtra]]'' state that one must renounce all killing of living beings, whether tiny or large, movable or immovable.{{sfn|Price|2010|p=90}}{{sfn|Dundas|2002|pp=160–162}} Its theology teaches that one must neither kill another living being, nor cause another to kill, nor consent to any killing directly or indirectly.{{sfn|Markham|Lohr|2009|p=71}}{{sfn|Price|2010|p=90}} Furthermore, Jainism emphasizes non-violence against all beings not only in action but also in speech and in thought.{{sfn|Price|2010|p=90}}{{sfn|Dundas|2002|pp=160–162}} It states that instead of hate or violence against anyone, "all living creatures must help each other".{{sfn|Dundas|2002|pp=160–162}}{{efn|This view, however, is not shared by all Jain sub-traditions. For example, the Terapanthi Jain tradition, with about 250,000 followers, considers both good karma such as compassionate charity, and bad karma such as sin, as binding one's soul to worldly morality. It states that any karma leads to a negation of the "absolute non-violence" principle, given man's limited perspective. It recommends that the monk or nun seeking salvation must avoid hurting or helping any being in any form.{{sfn|Flügel|2002|pp=1266–1267}}}} Jains believe that violence negatively affects and destroys one's soul, particularly when the violence is done with intent, hate or carelessness, or when one indirectly causes or consents to the killing of a human or non-human living being.{{sfn|Dundas|2002|pp=160–162}} The doctrine exists in Hinduism and Buddhism, but is most highly developed in Jainism.{{sfn|Dundas|2002|p=160}}{{sfn|Sundararajan|Mukherji|1997|pp=392–417}}{{sfn|Izawa|2008|pp=78–81}}{{sfn|Sethia|2004|p=2}}{{sfn|Winternitz|1993|p=409}} The theological basis of non-violence as the highest religious duty has been interpreted by some Jain scholars not to "be driven by merit from giving or compassion to other creatures, nor a duty to rescue all creatures", but resulting from "continual self-discipline", a cleansing of the soul that leads to one's own spiritual development which ultimately affects one's salvation and release from rebirths.{{sfn|Dundas|2002|pp=88–89, 257–258}} Jains believe that causing injury to any being in any form creates bad [[Karma in Jainism|karma]] which affects one's rebirth, future well-being and causes suffering.{{sfn|Taylor|2008|pp=892–894}}{{sfn|Granoff|1992}} Late medieval Jain scholars re-examined the ''Ahiṃsā'' doctrine when faced with external threat or violence. For example, they justified violence by monks to protect nuns.{{sfn|Dundas|2002|pp=162–163}}{{sfn|Lorenzen|1978|pp=61–75}} According to [[Paul Dundas|Dundas]], the Jain scholar [[Jinadattasuri]] wrote during a time of destruction of temples and persecution that "anybody engaged in a religious activity who was forced to fight and kill somebody would not lose any spiritual merit but instead attain deliverance".{{sfn|Dundas|2002|p=163}} However, examples in Jain texts that condone fighting and killing under certain circumstances are relatively rare.{{sfn|Dundas|2002|pp=162–163}}{{efn|Jain literature, like Buddhist and Hindu literature, has also debated the aspects of violence and non-violence in food creation.{{sfn|Olson|2014|pp=1–7}}}} ===Many-sided reality (''anekāntavāda'')=== {{Main|Anekantavada}} [[File:Medieval Jain temple Anekantavada doctrine artwork.jpg|thumb|Jain temple painting explaining Anekantavada with [[Blind men and an elephant]]]] The second main principle of Jainism is ''anekāntavāda'',{{sfn|Charitrapragya|2004|pp=75–79}}{{sfn|Dundas|2002|pp=229–231}} from ''anekānta'' ("many-sidedness") and ''vada'' ("doctrine").{{sfn|Charitrapragya|2004|pp=75–79}}{{sfn|Dundas|2002|pp=229–231}} The doctrine states that truth and reality are complex and always have multiple aspects. It further states that reality can be experienced, but cannot be fully expressed with language. It suggests that human attempts to communicate are ''Naya'', "partial expression of the truth".{{sfn|Charitrapragya|2004|pp=75–79}} According to it, one can experience the taste of truth, but cannot fully express that taste through language. It holds that attempts to express experience are ''syāt'', or valid "in some respect", but remain "perhaps, just one perspective, incomplete".<ref>{{cite encyclopedia |first=Mark Owen |last=Webb |url=http://www.iep.utm.edu/jain/ |title=Jain philosophy |archive-url=https://web.archive.org/web/20150221042158/http://www.iep.utm.edu/jain/ |archive-date=21 February 2015 |access-date=22 February 2015 |url-status=live |encyclopedia=[[Internet Encyclopedia of Philosophy]] |issn=2161-0002}}</ref> It concludes that in the same way, spiritual truths can be experienced but not fully expressed.{{sfn|Charitrapragya|2004|pp=75–79}} It suggests that the great error is belief in ''ekānta'' (one-sidedness), where some relative truth is treated as absolute.{{sfn|Schwartz|2018}} The doctrine is ancient, found in Buddhist texts such as the ''Samaññaphala Sutta''. The Jain Agamas suggest that Mahāvīra's approach to answering all metaphysical philosophical questions was a "qualified yes" (''syāt'').{{sfn|Matilal|1990|pp=301–305}}{{sfn|Balcerowicz|2015|pp=205–218}} These texts identify ''anekāntavāda'' as a key difference from the [[Buddha]]'s teachings. The Buddha taught the Middle Way, rejecting extremes of the answer "it is" or "it is not" to metaphysical questions. The Mahāvīra, in contrast, taught his followers to accept both "it is", and "it is not", qualified with "perhaps", to understand Absolute Reality.{{sfn|Matilal|1998|pp=128–135}} The permanent being is conceptualized as ''[[Jiva (Jainism)|jiva]]'' (soul) and ''[[ajiva]]'' (matter) within a dualistic ''anekāntavāda'' framework.{{sfn|Dundas|2002|pp=90–99, 104–105, 229–233}} According to [[Paul Dundas]], in contemporary times the ''anekāntavāda'' doctrine has been interpreted by some Jains as intending to "promote a universal religious tolerance", and a teaching of "plurality" and "benign attitude to other [ethical, religious] positions". Dundas states this is a misreading of historical texts and Mahāvīra's teachings.{{sfn|Dundas|2002|pp=232–234}} According to him, the "many pointedness, multiple perspective" teachings of the Mahāvīra is about the nature of [[Absolute (philosophy)|absolute reality]] and human existence.{{sfn|Sethia|2004|pp=86–91}} He claims that it is not about condoning activities such as killing animals for food, nor violence against disbelievers or any other living being as "perhaps right".{{sfn|Dundas|2002|pp=232–234}} The five vows for Jain monks and nuns, for example, are strict requirements and there is no "perhaps" about them.{{sfn|Long|2009|pp=98–106}} Similarly, since ancient times, Jainism co-existed with Buddhism and Hinduism according to Dundas, but Jainism disagreed, in specific areas, with the knowledge systems and beliefs of these traditions, and vice versa.{{sfn|Dundas|2002|p=233}} ===Non-attachment (''aparigraha'')=== {{anchor|aparigraha}}{{Main|Aparigraha}} The third main principle in Jainism is ''aparigraha'' which means non-attachment to worldly possessions.{{sfn|Natubhai Shah|2004|p=112}} For monks and nuns, Jainism requires a vow of complete non-possession of any property, relations and emotions.{{sfn|Dundas|2002|pp=117, 152}} The ascetic is a wandering mendicant in the Digambara tradition, or a resident mendicant in the [[Śvētāmbara]] tradition.{{sfn|Dundas|2002|pp=117, 152}} For Jain laypersons, it recommends limited possession of property that has been honestly earned, and giving excess property to charity.{{sfn|Natubhai Shah|2004|p=112}} According to Natubhai Shah, ''aparigraha'' applies to both the material and the psychic. Material possessions refer to various forms of property. Psychic possessions refer to emotions, likes and dislikes, and attachments of any form. Unchecked attachment to possessions is said to result in direct harm to one's personality.{{sfn|Natubhai Shah|2004|pp=112–113}} ===Jain ethics and five vows=== {{Main|Ethics of Jainism}} {{see also|Yamas#Five Yamas}} [[File:Nishidhi stone with 14th century Old Kannada inscription from Tavanandi forest.JPG|thumb|upright|[[Doddahundi nishidhi inscription|Nishidhi stone]], depicting the vow of ''sallekhana'', 14th century, [[Karnataka]]]] Jainism teaches five ethical duties, which it calls five vows. These are called ''anuvratas'' (small vows) for Jain laypersons, and ''mahavratas'' (great vows) for Jain mendicants.{{sfn|von Glasenapp|1925|pp=228–231}} For both, its moral precepts preface that the Jain has access to a ''[[guru]]'' (teacher, counsellor), ''deva'' (Jina, god), doctrine, and that the individual is free from five offences: doubts about the faith, indecisiveness about the truths of Jainism, sincere desire for Jain teachings, recognition of fellow Jains, and admiration for their spiritual pursuits.{{sfn|von Glasenapp|1925|p=228}} Such a person undertakes the following Five vows of Jainism: # ''[[Ahiṃsā]]'', "intentional non-violence" or "noninjury":{{sfn|von Glasenapp|1925|p=228}} The first major vow taken by Jains is to cause no harm to other human beings, as well as all living beings (particularly animals).{{sfn|von Glasenapp|1925|p=228}} This is the highest ethical duty in Jainism, and it applies not only to one's actions, but demands that one be non-violent in one's speech and thoughts.<ref name=pkshah5v>{{cite web |last=Shah |first=Pravin K. |title=Five Great Vows (Maha-vratas) of Jainism |url=http://www.fas.harvard.edu/~pluralsm/affiliates/jainism/jainedu/5greatvows.htm |publisher=[[Harvard University]] Literature Center |date=2011 |access-date=7 May 2017 |archive-url=https://web.archive.org/web/20141231033127/http://www.fas.harvard.edu/~pluralsm/affiliates/jainism/jainedu/5greatvows.htm |archive-date=31 December 2014 |url-status=live}}</ref>{{sfn|Vijay K. Jain|2012|p=33}} # ''[[Satya]]'', "truth": This vow is to always speak the truth. Neither lie, nor speak what is not true, and do not encourage others or approve anyone who speaks an untruth.{{sfn|von Glasenapp|1925|pp=228–231}}<ref name=pkshah5v/> # ''[[Asteya]]'', "not stealing": A Jain layperson should not take anything that is not willingly given.{{sfn|von Glasenapp|1925|p=228}}{{sfn|Vijay K. Jain|2012|p=68}} Additionally, a Jain mendicant should ask for permission to take it if something is being given.{{sfn|von Glasenapp|1925|p=231}} # ''[[Brahmacharya]]'', "celibacy": Abstinence from sex and sensual pleasures is prescribed for Jain monks and nuns. For laypersons, the vow means chastity, faithfulness to one's partner.{{sfn|von Glasenapp|1925|pp=228–231}}<ref name=pkshah5v/> # ''[[Aparigraha]]'', "non-possessiveness": This includes non-attachment to material and psychological possessions, avoiding craving and greed.{{sfn|von Glasenapp|1925|pp=228–231}} Jain monks and nuns completely renounce property and social relations, own nothing and are attached to no one.{{sfn|Natubhai Shah|2004|p=112}}{{sfn|Long|2009|p=109}} Jainism prescribes seven supplementary vows, including three ''guņa vratas'' (merit vows) and four ''śikşā vratas''.{{sfn|Vijay K. Jain|2012|pp=87–88}}{{sfn|Tukol|1976|p=5}} The ''[[Sallekhana]]'' (or ''Santhara'') vow is a "religious death" ritual observed at the end of life, historically by Jain monks and nuns, but rare in the modern age.{{sfn|Dundas|2002|pp=179–180}} In this vow, there is voluntary and gradual reduction of food and liquid intake to end one's life by choice and with dispassion,{{sfn|Jaini|2000|p=16}}{{sfn|Tukol|1976|p=7}} This is believed to reduce negative karma that affects a soul's future rebirths.{{sfn|Williams|1991|pp=166–167}} Summary: Please note that all contributions to Christianpedia may be edited, altered, or removed by other contributors. If you do not want your writing to be edited mercilessly, then do not submit it here. You are also promising us that you wrote this yourself, or copied it from a public domain or similar free resource (see Christianpedia:Copyrights for details). Do not submit copyrighted work without permission! Cancel Editing help (opens in new window) Discuss this page