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Tattvartha Sutra
''Tattvārthasūtra'', meaning "On the Nature '' ''artha">nowiki/>''artha''.html" ;"title="artha.html" ;"title="nowiki/>''artha">nowiki/>''artha''">artha.html" ;"title="nowiki/>''artha">nowiki/>''artha''of Reality [''tattva'']" (also known as ''Tattvarth-adhigama-sutra'' or ''Moksha-shastra'') is an ancient Jain text written by ''Acharya (Jainism), Acharya'' Umaswami in Sanskrit, sometime between the 2nd- and 5th-century CE. The ''Tattvārthasūtra'' is regarded as one of the earliest, most authoritative texts in Jainism. It is accepted as authoritative in both its major sub-traditions – ''Digambara'' and '' Śvētāmbara'' – as well as the minor sub-traditions. It is a philosophical text, and its importance in Jainism is comparable with that of the ''Brahma Sutras'' and ''Yoga Sutras of Patanjali'' in Hinduism. In an aphoristic sutra style of ancient Indian texts, it presents the complete Jainism philosophy in 350 sutras over 10 chapters. The text has attracted numerous ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Jainism
Jainism ( ), also known as Jain Dharma, is an Indian religion. Jainism traces its spiritual ideas and history through the succession of twenty-four tirthankaras (supreme preachers of ''Dharma''), with the first in the current time cycle being Rishabhadeva, whom the tradition holds to have lived millions of years ago, the twenty-third ''tirthankara'' Parshvanatha, whom historians date to the 9th century BCE, and the twenty-fourth ''tirthankara'' Mahavira, around 600 BCE. Jainism is considered to be an eternal '' dharma'' with the ''tirthankaras'' guiding every time cycle of the cosmology. The three main pillars of Jainism are ''ahiṃsā'' (non-violence), ''anekāntavāda'' (non-absolutism), and '' aparigraha'' (asceticism). Jain monks, after positioning themselves in the sublime state of soul consciousness, take five main vows: ''ahiṃsā'' (non-violence), '' satya'' (truth), '' asteya'' (not stealing), '' brahmacharya'' (chastity), and '' aparigraha'' (non-possessiveness) ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Jīva (Jainism)
''Jīva'' ( sa, जीव) or ''Atman'' (; sa, आत्मन्) is a philosophical term used within Jainism to identify the soul. As per Jain cosmology, ''jīva'' or soul is the principle of sentience and is one of the '' tattvas'' or one of the fundamental substances forming part of the universe. The Jain metaphysics, states Jagmanderlal Jaini, divides the universe into two independent, everlasting, co-existing and uncreated categories called the ''jiva'' (soul) and the ''ajiva'' ( sa, अजीव non-soul). This basic premise of Jainism makes it a dualistic philosophy. The ''jiva'', according to Jainism, is an essential part of how the process of karma, rebirth and the process of liberation from rebirth works. Soul substance Jains regard soul as one of the six fundamental and eternal substances ('' dravyas'') which forms the universe. The two states of soul substance are mentioned in the Jain texts. These are — Svābhva (pure or natural) and Vibhāva (impure or unna ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Ahimsa In Jainism
''Ahimsā'' (', alternatively spelled 'ahinsā', Sanskrit: अहिंसा IAST: ', Pāli: ') in Jainism is a fundamental principle forming the cornerstone of its ethics and doctrine. The term '' ahinsa'' means nonviolence, non-injury and absence of desire to harm any life forms. Vegetarianism and other nonviolent practices and rituals of Jains flow from the principle of ahimsa. There are five specific transgressions of Ahinsa principle in Jain scriptures - Binding of animals, beating, mutilating limbs, overloading, withholding food and drink. Any other interpretation is subject to individual choices and not authorized by scriptures. The Jain concept of ''ahimsa'' is very different from the concept of nonviolence found in other philosophies. Violence is usually associated with causing harm to others. But according to the Jain philosophy, violence refers primarily to injuring one's own self – behaviour which inhibits the soul's own ability to attain ''moksha'' (libera ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Nirjara
''Nirjara'' is one of the seven fundamental principles, or Tattva in Jain philosophy, and refers to the shedding or removal of accumulated karmas from the atma (soul), essential for breaking free from samsara, the cycle of birth-death and rebirth, by achieving moksha, liberation. Singh, p. 4525 Literally meaning "falling off", the concept is described first in chapter 9 of the classical Jain text, Tattvartha Sutra (True nature of Reality) written by Acharya Umasvati, in 2nd century CE, the only text authoritative in both Svetambara and Digambara sects of Jainism. Later it also finds mention in Dravyasamgraha (Compendium of substances), a 10th-century Jain text by Acharya Nemichandra. Nemichandra, p. 93 Preparation Nirjara is preceded by stoppage of karma accumulation, or '' samvara'', thereby ending ''asrava'' or influx of karma which leads to '' bandha'' or bondage due '' kasaya'' or passions of the soul, namely, ''krodha'' (anger), ''lobha'' (greed), ''mana'' (ego) an ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Saṃvara
''Samvara'' (''saṃvara'') is one of the ''tattva'' or the fundamental reality of the world as per the Jain philosophy. It means stoppage—the stoppage of the influx of the material karmas into the soul consciousness. The karmic process in Jainism is based on seven truths or fundamental principles (''tattva'') of Jainism which explain the human predicament. Out of the seven, the four influxes ('' āsrava''), bondage (''bandha''), stoppage (''saṃvara'') and release ('' nirjarā'')—pertain to the karmic process. Philosophical overview ''Saṃvara'' is the first step in the destruction of accumulated harmful karmas. The world or the '' samsara'' is often described as an ocean and the soul as a boat trying to cross it and reach the shores of liberation. The boat is leaking i.e. karmic particles are getting attached to the soul. Hence the first step is to stop the leak and prevent new water from entering the boat. This is ''saṃvara''. Jains assert that emancipation is not ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Āsrava
''Asrava'' (''āsrava'' "influx") is one of the ''tattva'' or the fundamental reality of the world as per the Jain philosophy. It refers to the influence of body and mind causing the soul to generate karma. The karmic process in Jainism is based on seven truths or fundamental principles (''tattva'') of Jainism which explain the human predicament. Out that the seven, the four—influx (''āsrava''), bondage (''bandha''), stoppage (''saṃvara'') and release ('' nirjarā'')—pertain to the karmic process. Overview The ''āsrava'', that is, the influx of karmic occurs when the karmic particles are attracted to the soul on account of vibrations created by activities of mind, speech and body. p.112 According to the Jain text, Tattvartha sutra, translates S.A. Jain: The karmic inflow on account of ''yoga'' driven by passions and emotions cause a long term inflow of ''karma'' prolonging the cycle of reincarnations. On the other hand, the karmic inflows on account of actions tha ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Ajīva
''Ajiva'' (Sanskrit) is anything that has no soul or life, the polar opposite of " jīva" (soul). Because ''ajiva'' has no life, it does not accumulate ''karma'' and cannot die. Examples of ajiva include chairs, computers, paper, plastic, etc. Five categories of Ajiva In Jainism, there are five categories which ''ajīva'' can be placed into. Out of these, four categories, ''Dharma'' (medium of motion), ''Adharma'' (medium of rest), '' Akasha'' (space) and ''Pudgala'' (matter) are described as the ''asti-kaya dravya's'' (substances which possess constituent parts extending in space) while the fifth category ''Kala'' is an ''anasti-kaya dravya'' (which has no extension in space). Dharma-Astikaya Dharmastikaya is formed from the two words: Dharma & Astikaya. Dharma here isn't referring to religion, but instead its referring to the medium of motion. Astikay itself is formed of two words: Asti & Kaya. Asti means space, body or mode and Kaya means collection. So Astikaya means a c ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Moksha (Jainism)
Sanskrit ' or Prakrit ''mokkha'' refers to the liberation or salvation of a soul from ''saṃsāra'', the cycle of birth and death. It is a blissful state of existence of a soul, attained after the destruction of all karmic bonds. A liberated soul is said to have attained its true and pristine nature of infinite bliss, infinite knowledge and infinite perception. Such a soul is called '' siddha'' and is revered in Jainism. In Jainism, ''moksha'' is the highest and the noblest objective that a soul should strive to achieve. In fact, it is the only objective that a person should have; other objectives are contrary to the true nature of soul. With the right view, knowledge and efforts all souls can attain this state. That is why Jainism is also known as ' or the "path to liberation". According to the Sacred Jain Text, Tattvartha sutra: Bhavyata From the point of view of potentiality of , Jain texts bifurcates the souls in two categories–''bhavya'' and ''abhavya''. ''Bhavya' ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Nirjara
''Nirjara'' is one of the seven fundamental principles, or Tattva in Jain philosophy, and refers to the shedding or removal of accumulated karmas from the atma (soul), essential for breaking free from samsara, the cycle of birth-death and rebirth, by achieving moksha, liberation. Singh, p. 4525 Literally meaning "falling off", the concept is described first in chapter 9 of the classical Jain text, Tattvartha Sutra (True nature of Reality) written by Acharya Umasvati, in 2nd century CE, the only text authoritative in both Svetambara and Digambara sects of Jainism. Later it also finds mention in Dravyasamgraha (Compendium of substances), a 10th-century Jain text by Acharya Nemichandra. Nemichandra, p. 93 Preparation Nirjara is preceded by stoppage of karma accumulation, or '' samvara'', thereby ending ''asrava'' or influx of karma which leads to '' bandha'' or bondage due '' kasaya'' or passions of the soul, namely, ''krodha'' (anger), ''lobha'' (greed), ''mana'' (ego) an ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Samvara
''Samvara'' (''saṃvara'') is one of the '' tattva'' or the fundamental reality of the world as per the Jain philosophy. It means stoppage—the stoppage of the influx of the material karmas into the soul consciousness. The karmic process in Jainism is based on seven truths or fundamental principles (''tattva'') of Jainism which explain the human predicament. Out of the seven, the four influxes ('' āsrava''), bondage (''bandha''), stoppage (''saṃvara'') and release ('' nirjarā'')—pertain to the karmic process. Philosophical overview ''Saṃvara'' is the first step in the destruction of accumulated harmful karmas. The world or the '' samsara'' is often described as an ocean and the soul as a boat trying to cross it and reach the shores of liberation. The boat is leaking i.e. karmic particles are getting attached to the soul. Hence the first step is to stop the leak and prevent new water from entering the boat. This is ''saṃvara''. Jains assert that emancipation is no ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Bandha (Jainism)
''Bandha'' (also ''karma-bandha'') in Jainism, is the mutual intermingling of the soul and '' karmas'' (fine matter). ''Bandha'' (Bondage) comes immediately after the ''asrava'' (influx of ''karmas''). Overview According to the Jain text Tattvartha sutra, the activities that causes the bondage (or ''bandha'') are: *Wrong belief *Non-abstinence *Negligence *Passions According to the Jain text '' Samayasāra'', a right believer is free from the ''karma-bandha'' i.e. bondage. Champat Rai Jain, an influential Jain writer of the 20th century in his book ''The Key of Knowledge'' wrote: Classification The bondage is of four kinds: # according to the nature or species of karma # depending upon the duration of karma # Fruition of karma, and # The quantity of space-points of karma See also *Types of Karma According to Jain karma theory, there are eight main types of karma (''Prikriti'') which are categorized as either ‘harming’ or ‘non-harming’, with each category ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Asrava
''Asrava'' (''āsrava'' "influx") is one of the '' tattva'' or the fundamental reality of the world as per the Jain philosophy. It refers to the influence of body and mind causing the soul to generate karma. The karmic process in Jainism is based on seven truths or fundamental principles (''tattva'') of Jainism which explain the human predicament. Out that the seven, the four—influx (''āsrava''), bondage (''bandha''), stoppage ('' saṃvara'') and release ('' nirjarā'')—pertain to the karmic process. Overview The ''āsrava'', that is, the influx of karmic occurs when the karmic particles are attracted to the soul on account of vibrations created by activities of mind, speech and body. p.112 According to the Jain text, Tattvartha sutra, translates S.A. Jain: The karmic inflow on account of ''yoga'' driven by passions and emotions cause a long term inflow of ''karma'' prolonging the cycle of reincarnations. On the other hand, the karmic inflows on account of actions ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
