|
Jainism,in
its origin seems to be as old as the Vedic religion. This is
because, the Rigvedic literature mentions two of it's saints-Tirthankaras.
However foundations of modern day Jainism are result of teachings,
practice and sayings of the great Mahavira- the twenty fourth
Tirthankar.
Modern
day Jainism is practiced by several million people most of whom,
stay in Bharat. Keyword in Jain philosophy is Ahimsa- non-violence
in total. A look on the Hindu society 2500 years ago throws
a good light on the emergence of Jainism.
During
this later Vedic period, utmost importance was attached to sacrificing
various items-those including life of animals, to attain the
favors of god. Animal slaughter was a distinctive feature of
all these days. Eating flesh of all these animals was very popular
in walks of life. Mahavira believed that, if no body likes pain
and even these animals do have soul, principle of non-injury
is universal to all living beings. In Ahimsa three kinds of
violence should be prohibited. One the physical violence-killing
or wounding or causing pain. Secondly, violence with use of
harsh words. Third kind of violence is mental meaning having
an ill feeling or feeling of hatred towards another being.
Born
in 599 B.C.in a village near Patana, Mahavira (meaning the great
hero) received a princely education in young age. His family
followed teachings of Parsva, the twenty third Tirthankara.
These teachings were later on consolidated by Mahavira. He renounced
worldly life, at the age of thirty-two, soon after the death
of his parents. From the Eastern part of Bharat, he led a life
of a wanderer, to the Gangetic plain in Bharat. He preached
the Jain religion to a large audience and organized the Jain
community into monks and nuns. At the age of seventy-two while
sitting alone, he passed peacefully to 'Nirvana' (emancipation).
The
universe according to Jain philosophy has no beginning and no
end. The universe according to them operates by natural laws.
In Jainism reality exists in two states, Jiva (soul, alive)
and Ajiva (inanimate). In its liberated state Jiva is perfect
knowledge, purity, peace, power. In it's 'bound' state,, Jiva
is associated with the body and Karmic forces.
Ajiva,the
second component of reality, consists of five entities, matter
(pudgala), space (akash), time (kaal), dharma and adharma. These
entities govern the material phenomenon in the universe. Time
in Jain philosophy is an unbroken, never ending succession of
cosmic cycles. These cycles swing in an upward swing (Utsar-pini)
and one downward swing (Awa-sarpini)
Jainism
in it's daily course of life, follows the principles, enunciated
by 'Jina'- the conqueror or the victorious, i.e. one who has
conquered all the worldly possessions by one's own strenuous
efforts. Jainism has purely human origin and does not depend
on any 'apaurusheya' (non-human) origin volume or a sacred book.
Spread
of Jainism was slow in the beginning. In the fourth century
B.C. the famous Mauryan emperor who had defeated the Greek invader
Alexander embraced Jainism and vigorously spread it throughout
Bharat.
However
a major split within the sect occurred in the 1st century B.C.
giving rise to two subsects, the Swetambara Jains (white clad)
and the Digambara Jains (sky-clad who discarded all kind of
clothing following the teachings of Mahavira).
Differing
significantly from the Vedic tradition of priests, Jainism has
a 'Shramana' (monk) tradition, in any of the sects. Shramanas
or the laboring monks are ascetic individuals who have their
perception arrived after intense concentration and self-observation.
They believe that within itself, a human possesses all the resources
necessary for leading a life without fear and mental suffering.
In
their outward appearances monks of various sects do differ.
The exact reason of split between the Swetambara and Digambara
tradition is not known. Probably it was a drift caused by basically
due to vastness of Bharatiya subcontinent, rather than any grave
difference in the philosophy.
Other
sects amongst the Jains are Sthanakawasi and Terapanth. Monks
of these sects wear a Muh-patti (a piece of cloth covering their
mouth to avoid killing of the micro organisms during talking)
shwetambara monks and nuns don't wear this but cover their mouth
with a white cloth in hand, to attain the same purpose.
Jain
art, architecture, although created with a specific purpose,
resembles the other prevalent walks of life- Buddhism and Hinduism
in many ways, although the motivation was different.
©
2001 vandemataram.com All rights reserved
|