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BACKGROUND INFORMATION ON JAINISM
Jainism believes that universe and all its substances or entities are eternal. It has no beginning or end with respect to time. There is no need of some one to create or manage the affairs of the universe. Universe in run own its own accord by its own cosmic laws. Hence Jainism does not believe in God as a creator, survivor, and destroyer of the universe.
However Jainism does believe in God. When a living being destroys all his karmas, he possesses perfect knowledge, vision, power, and bliss. He becomes omniscient and omnipotent. This living being is a God of Jain religion. Hence Jains do not believe in one God. Gods in Jain religion are innumerable and the number is continuously increasing as more living beings attain liberation. Every living being has a potential to become God of the Jain religion.
While travelling on the path of spiritual progress, a person destroys all eight types of his karmas in the following sequence.
First Mohaniya (delusion), then Jnana-varaniya (knowledge), Darasna-varaniya (vision), and Antaraya (natural qualities) all three together.
Lastly the remaining four namely Nama (body), Ayu (life span), Gotra (social standing), and Vedniya (pleasure and pain of the body). He then attains liberation.
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. Once a person destroys all Ghati karmas, automatically he will destroy all his Aghati karmas at the end of his present life. No fall back can occur.
A person who destroys all eight types of karmas is called Siddha. A person who destroys only four ghati karmas is called Arihanta (Tirthankara, Jina etc). Both Arihantas and Siddhas are classified as Gods in Jainism.
PRINCIPALS: Non-violence - Ahimsa Truth - Satya Non-stealing - Achaurya or Asteya Celibacy/Chastity - Brahmacharya Non-attachment/Non-possession - Aparigraha
Jain Philosophy does not give credence to the theory that the God is a creator, survivor, or destroyer of the universe. On the contrary, it asserts that the universe has always existed and will always exist in exact dherence to the laws of the cosmos. There is nothing but infinity both in the past and in the future.
The world of reality or universe consists of two classes of objects:
Living beings (conscious, chetan, jiva) and
Non-living objects (unconscious, achetan, ajiva). Non-living objects are further classified into five categories
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matter (Pudgal)
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space (Akas)
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medium of motion (Dharmastikay)
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medium of rest (Adharmastikay)
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time (Kaal or Samay)
The five nonliving entities together with the living beings, totalling six are aspects of reality in Jainism. They are also known as six universal entities, substances or dravyas.
These six entities of the universe however do undergo countless changes, but nothing is lost or destroyed. Everything is recycled in another form.
The Concept of Reality or Entity or Substance (Dravya):
A reality is defined to have an existence (Sat).
Each reality or entity continuously undergoes countless changes known as origination and destruction. This is known as Paryaya of a substance.
In the midst of changes its qualities remain unchanged which is called permanence. This is also known as Gunas of the substance.
Hence every entity (substance or object) in the universe has three aspects:
- Origination - Utpada (continuous changes)
- Destruction - Vyaya (continuous changes)
- Permanence - Dhrauvya (permanent)
Both attributes (Gunas) and modes (Paryayas) are inseparable from an entity.
The same principle can be explained differently as follows: An entity is permanent (nitya) from the stand point of its attributes or qualities (Guna). This is known as substancial stand point (dravyarthik naya).
An entity is transient (anitya) from the stand point of its forms or modifications (Paryaya). This is known as modal stand point (Paryayarthik Naya).
A natural description of reality takes into consideration these three aspects:
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permanence in the midst of change
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identity in the midst of diversity
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unity in the midst of multiplicity
The modifications that an entity undergoes refer to the various shapes and forms into which a substance is transformed, either naturally or artificially.
Examples:
A living being through the process of growth, undergoes various changes, such as childhood, youth, and old age. These changes are the natural modifications of the living being.
Childhood, youth, and old age are transient forms (Paryaya) of a living being. The soul of a living being is permanent (Dravya).
Clay is molded by a potter into various shapes. Gold is crafted by a goldsmith into various ornaments. These changes are artificial modifications of the nonliving being.
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ornaments and clay shapes are transient (paryaya)
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gold and clay are permanent (dravya)
While undergoing various modifications, either natural or artificial, the basic substance remains unchanged and is permanent, while the forms change and are transient.
The six universal substances:
As explained above Jainism believes that the universe is made from the combination of the six universal substances. All of the six substances are indestructible, imperishable, immortal, eternal and continuously go through countless changes.
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Soul/Consciousness - Jiva (Living being)
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Matter - Pudgala (Nonliving being)
- Medium of motion - Dharma (Nonliving being)
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Medium of rest - Adharma (Nonliving being)
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Space - Akasa (Nonliving being)
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Time - Kaal (Nonliving being
PRAYERS AND SONGS IN THE JAIN TRADITION PRAYER
Highly auspicious are the adorable ones And so are the emancipated; The saints too are the auspicious ones And so is the speech divine. Best in the world are the adorable ones And so are the emancipated; The saints too are the best in the world, And so is the speech divine. Refuge do I take in the adorable ones. And also in the emanicpated; Saints are also the place of my refuge. And so is the speech divine. Thus do I pay homage and veneration Unto the great Arihants every day In devotion deep with the purity in mind, In speech and in deed indeed. THE IMMORTAL SONG
- May the sacred stream of amity flow forever in my heart. May the universe prosper -- such is my cherished desire. 2. May my heart sing with ecstasy at the sight of the virtuous, and may my life be an offering at their feet. 3. May my heart bleed at the sight of the wretched, the cruel, the irreligious, and my tears of compassion flow from my eyes. 4. May I always be there to show the path to the pathless wanderers of life. Yet if they should not hearken to me, may I bide in patience. 5. May the spirit of goodwill enter all our hearts. May we all sing in chorus the immortal song of human concord. FIGHT AGAINST DESIRES O man! Control thyself. Only then can you get salvation. If you are to fight, fight against your own desires. Nothing will be achieved by fighting against external enemies; if you miss this occasion, it will be lost forever. One's own unconquered soul is one's greatest enemy. PRAYER 1. May my thoughts and feeling be such that I may always act in a simple and straightforward manner. May I ever, so far as I can, do good in this life to others.
- May I never hurt and harm any living being; may I never speak a lie. May I never be greedy of wealth or the wife [spouse] of another. May I ever drink the nectar of contentment!
- May I always have a friendly feeling towards all living beings of the world and may the stream of compassion always flow from my heart towards distressed and afflicted living beings.
- May I never entertain an idea of egotism; nor may I be angry with anybody! May I never become jealous on seeing the worldly prosperity of other people.
- May I never become fretful towards bad, cruel and wicked persons. May I keep tolerance towards them. May I be so disposed!
- May I ever have the good company of learned ascetics and may I ever keep them in mind. May my heart be always engrossed and inclined to adopt the rules of conduct which they observe.
- May my heart be overflowing with love at the sight of the virtuous, and may I be happy to serve them so far as possible.
- May I never be ungrateful (towards anybody); nor may I revolt (against anybody). May I ever be appreciating the good qualities of other persons and may I never look at their faults.
- May my mind neither be puffed up with joy, nor may it become nervous in pain and grief. May it never be frightened even if I am in a terrible forest or strange places of cremation or graveyards.
- May my mind remain always steady and firm, unswerving and unshaken; may it become stronger every day. May I bear and endure with patience the deprivation of dear ones and occurrences of undesired evils.
- May all living beings of the world be happy! May nobody ever feel distressed! May the people of the world renounce enmity, sin, pride and sing the songs of joy every day.
- May Dharma (truth) be the topic of house-talk in every home! May evil be scarce! May (people) increase their knowledge and conduct and thereby enjoy the blessed fruit of human birth.
- May disease and pestilence never spread, may the people live in peace, may the highest religion of Ahimsa (non-injury) pervade the whole world and may it bring about universal good!
- May universal love pervade the world and may ignorance of attachment remain far away. May nobody speak unkind, bitter, and harsh words! 15. May all become "heroes of the age" heartily and remain engaged in elevating the Cause of Righteousness. May all gain the sight of Truth called "Vastuswarupa" (Reality of substance) and may they bear, with pleasure, trouble and misfortunes!
AMEN NAMOKAR MAHA MANTRA
(The Universal Prayer) Obeisance to the Arihantas, perfect souls -- Godmen: I bow down to those who have reached omniscience in the flesh and teach the road to everlasting life in the liberated state. Obeisance to the Siddhas -- liberated bodiless souls: I bow down to those who have attained perfect knowledge and liberated their souls of all karma. Obeisance to the masters -- heads of congregations: I bow down to those who have experienced self-realization of their souls through self-control and self-sacrifice. Obeisance to the teachers -- ascetic teachers: I bow down to those who understand the true nature of soul and teach the importance of the spiritual over the material. Obeisance to all the ascetic aspirants in the universe: I bow down to those who strictly follow the five great vows of conduct and inspire us to live a virtuous life. This five-fold obeisance mantra: To these five types of great souls I offer my praise. Destroys all demerit: Such praise will help diminish my sins. And is the first and foremost of all Giving this praise is most auspicious -- Auspicious recitations: So auspicious as to bring happiness and bliss.
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