Jainism

Jainism is the sixth largest religion in India and is followed throughout the India. Lakshadweep is the only Union Territory/state without Jains. Maharashtra has the highest number of Jain population. Like most ancient Indian religions, Jainism has its roots from the Indus Valley Civilization, reflecting native spirituality prior to the Indo-Aryan migration into India.

Principles of Jainism
Jainism encourages spiritual development through cultivation of one's own personal wisdom and reliance on self control through vows. Ascetics of this religion undertake five major vows:

1.      Ahimsa (Non-violence): The first major vow taken by ascetics is to cause no harm to living beings. It involves minimizing intentional as well as unintentional harm to other living creatures.
2.      Satya (Truth): The vow is to always speak of truth. Given that non-violence has priority, other principles yield to it whenever there is a conflict. In a situation where speaking truth could lead to violence, silence is to be observed.
3.      Asteya: Asteya, is to not take into possession, anything that is not willingly offered. Attempt to squeeze material wealth from others or exploit the weak is considered theft.
4.      Brahmacharya: The vow of brahmacharya requires one to exercise control over senses from indulgence in sexual activity.
5.      Aparigraha: Aparigraha is to observe detachment from people, places and material things. Ascetics live a life of complete renunciation of property and human relations.

Jain metaphysics is based on seven or nine fundamentals which are known as Tattva. These are an attempt to explain the nature and solution to the human predicament. These are:

1.      Jīva: The living entities are called Jiva. It is a substance which is different from the body that houses it. Consciousness, knowledge and perception are the fundamental attributes of the Jiva.
2.      Ajīva: The non-living entities which consists of matter, space and time falls into the category of Ajiva.
3.      Asrava: Due to the interaction between the two substances, jīva and ajīva, there is influx of a special ajiva called karma into the soul. This karma then sticks to the soul.
4.      Bandha: The karma masks the jiva and restricts it from having its true potential of perfect knowledge and perception.
5.      Saṃvara: Through right conduct, it is possible to stop the influx of additional karma.
6.      Nirjarā: By performing asceticism, it is possible to shred or burn up the existing karma.

7.       Moksha: The jiva which has removed its karma is said to be liberated and have its pure, intrinsic quality of perfect knowledge in its true form.


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