Teachings or Doctrines of Jainism

Doctrines of Jainism

The Jaina doctrine is much older than Buddhism and it is accepted that in each hafe cycle of the there are total 24 Trithankaras. It is rather interesting to note that the Jaina conception of time is divided into endless sequence of progressive and regressive half cycles in terms of degree of happiness. These vast spans of time are further divided into 6 kalas (stages).The first founder Trithankara Rishabhadeva (symbole-bull), whose reference is also found in Rig Veda and Vayu Purana, belongs to our current half cycle of avasarpini (that is a period of regressive happiness). The historicity of all the 22nd Trithankara, and the 23nd Trithankara is believed to be Parshvanatha (of Benaras) having the emblem of the snake. The 24th Trithankara was Mahavira, who had the emblem of he lion. The core of Jaina doctrine is expressed in the principle of :

1. Anekantavada (doctrine of manifold nature of          reality),

2. Syadavada (the theory of conditioned prediction),

3. Nayavada (theory of partial standpoints),

4. Triratna (three gems),

5. Pancha Mahavrata (five great vows), and 

6. Ahimsa (doctrine of non-violence).

Opposed to the philosophy of ekanta (one-sidedness or solitary attribute), Jaina doctrine of Anekantavada is literally the  doctrine of 'non-one-sidedness' or 'manifoldness' or 'non-absolutism'. It is one of the basic principles of Jainism that encourage acceptance of relativism and pluralism. According to this doctrine, truth and reality are perceived differently from different points of view, and no single point of view is the complete truth. Jainas compare all attemptes to proclaim absolute truth with adhgajanyayah (the 'maxim of the blind men and elephant'). In this story, one man felt the trunk, another felt the ears, while the third felt the tail. All the blind men claimed to explain the true appearence of the elephant, but could only partly succeed, due to their narrow perspectives. Jaina doctrne states that objects have infinite modes of existence and qualities, so they cannot be completely grasped in all aspects and manifestations by finite human perception. Only the Kevalins - the omniscient beings - can comprehend objects in all aspects and manifestations, while all others are capable of only partial knowledge. 

The doctrine of Syadavada (doctrine of 'may be') emhasises on the relativity of all knowledge. According to this doctrine, all judgments are conditional, holding good only in certain conditions, circumstances, or senses. All that is possible is a number of partially true statements about any reality but the whole reality cannot be determined for certain. Every statement about reality should be prefixed with syat (meaning 'may be'). The doctrine of Nayavada signifes the system of describing reality from different points of view. 'Naya' can be understood as partially true statements but they cannot lay claim to absolute validity. 'Naya' can also be defined as a particular opinion framed with a viewpoint, a partial truth about an object, as entertained by a knowing agent. 

To achieve liberation of the soul, a Jaina must follow the three jewels of Jaina ethics, popularly called Triratna. They are:

1. Right faith (Samyag darshana): This does not mean believing what you are told, but means seeing things properly, and avoiding preconceptions and superstitions that get in the way of seeing clearly. 

2. Right knowledge (Samyag jnana): This means having an accurate and sufficient knowlwdge of the real universe - this requires a true knowledge of the five substances and nine truths of the universe - and having that knowledge with the right mental attitude. 

3. Right conduct (Samyag charitra): This means living one's life according to Jaina ethical rules; to avoid doing harm to living things; and freeing oneself from attachment and other impure attitudes and throghts. 

In order to help attain Triratna one must obseve Pancha Mahavrata (five great vows):

1. Non-violence (Ahimsa): Among these five vows,non-violence is the cardinal principle of Jainism, and hence it is known as the cornerstone of Jainism. Non-violence is the supreme religion. According to Jainism, all living beings, irrespective of their size, shape, or different spiritual developments, are equal. No living being has the right to harm, injure, or kill any other living being, including animals, insects and plants. Jainism recognises fur forms of existance-that of gods (deva), humans (manushya), hell beings (naraki) and animals and plants (tiryancha who are further divided on the basis of the faculty of sense into smaller sub-categories: ekendriyas (single-sense bodies); and nigodas (lowest of ekendriya having sense of only touch, who are born in clusters and whose lives last only a fraction of a second). The general laity following Jainism is supposed to avoid harming beings with two or more sense, but the monks/renunciants are supposed to refrain from harming even ekendriyas and element bodies. It is more painful if a life of the higher forms (with more than one sense)is killed. Since all non-vegetarian food is made by killing a living being with two or more senses, Jainism preaches strict vegetarianism, and prohibits non-vegetarian foods. In Jainism, it is the intention to harm, the absenceof compassion, unawareness and ignorance that makes an action violent. Violence is not defined by actual harm, for this may be unintentional. Without violence thought there can be no violent action. Non-violence is to be observed in action, speech and thought. One should not be violent, ask others to do so, or approve of such an activity. Jainism prohibited the practice of war, and even agriculture for its followers. Eventually Jainas, confined themselves to trade and merccantile activities. 

2. Truth (Satya): 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 an living being. Anger, greed, fear and jokes are the breeding grounds of untruth. To speak the truth requires moral courage. Only those who have conquered greed, fear, anger, jealousy, ego, and frivolity can speak the truth. Truth is to be observed in speech, mind and deed. 

3. Non-stealing (Achaurya or Asteya): Stealing consists of taking another's property without his consent, or by unjust or immoral methods. 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 him. When accepting alms, help, or aid, one should not take more than what is the minimum requirement. To take more than one's need is also considered theft in Jainism.

4. Celibacy/Chastity (Brahmacharya, added by Mahavira): Total abstinence from sensual pleasure and the pleasure of all five senses 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 sensual pleasures, which is prohibited in Jainism. Monks are required to observe this vow strictly and completely. They should not enjoy sensual pleasures and pleasure of all five senses. There are several rules laid down for observing this vow for householders. They should not indulge in any physical relationship other than with one's own spouse, and that too of limited nature. 

5. Non-attachment/Non-possession (Aparigraha): An attachment to worldly objects results in the bondage to the cycle of birth and death. Therefore, one who desires spiritual liberation should withdraw from all attachments to objects that please any of the five senses. Jainism believes that the more wordly wealth a person possesses, the more he is likely to commit sin to acquire and maintain the possession, and in the long run he may be unhappy. Worldly wealth creates attachment, which will continuously result in greed, jealousy, selfishness, ego, hatred, violence, etc. Mahavira has said that 'wants and desires have no end, and only the sky is the limit for them'.

It should be noted that if these vratas or vows are very strictly observed, they are known as 'Mahavratas', i.e. great or full vows; and normally theese are meant for the ascetics. Laymen, however, cannot observe the vows so strictly and therefore they are allowed to practice them as far as their conditions permit. The same vratas or vows - when partially observed - are termed as 'Anuvratas', i.e. small or partial vows. The highest form of death achieved by a person, whether a monk or a laymen, involved death by meditating and fasting.