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Samyaktva
Jainism emphasises that ratnatraya (triple gems of Jainism) — the right faith (''Samyak Darshana''), right knowledge (''Samyak Gyana'') and right conduct (''Samyak Charitra'') — constitutes the path to liberation. These are known as the triple gems (or jewels) of Jainism and hence also known as ''Ratnatraya'' The Path to liberation According to Jainism, purification of soul and liberation can be achieved through the path of three jewels: ''Samyak darśana'' (Correct View), meaning faith, acceptance of the truth of soul (''jīva''); ''Samyak jnana'' (Correct Knowledge), meaning undoubting knowledge of the ''tattvas''; and ''Samyak charitra'' (Correct Conduct), meaning behavior consistent with the Five vows. Jain texts often add ''samyak tap'' (Correct Asceticism) as a fourth jewel, emphasizing belief in ascetic practices as the means to liberation (moksha). The four jewels are called ''moksha marg''. According to Jain texts, the liberated pure soul (''Siddha'') goes up to the ... [...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] |
Euclidean Geometry
Euclidean geometry is a mathematical system attributed to ancient Greek mathematics, Greek mathematician Euclid, which he described in his textbook on geometry: the ''Euclid's Elements, Elements''. Euclid's approach consists in assuming a small set of intuitively appealing axioms (postulates) and deducing many other propositions (theorems) from these. Although many of Euclid's results had been stated earlier,. Euclid was the first to organize these propositions into a logic, logical system in which each result is ''mathematical proof, proved'' from axioms and previously proved theorems. The ''Elements'' begins with plane geometry, still taught in secondary school (high school) as the first axiomatic system and the first examples of mathematical proofs. It goes on to the solid geometry of three dimensions. Much of the ''Elements'' states results of what are now called algebra and number theory, explained in geometrical language. For more than two thousand years, the adjective " ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Satya
''Satya'' (Sanskrit: सत्य; IAST: ''satya)'' is a Sanskrit word loosely translated as truth, essence. A. A. Macdonell, ''Sanskrit English Dictionary'', Asian Educational Services, , pp. 330–331 It also refers to a virtue in Indian religions, referring to being truthful in one's thought, speech and action. In Yoga, ''satya'' is one of five yamas, the virtuous restraint from falsehood and distortion of reality in one's expressions and actions.GR Garg, ''Encyclopaedia of the Hindu World'', Volume 3, , p. 733 Etymology and meaning In the Vedas and later sutras, the meaning of the word satya () evolves into an ethical concept about truthfulness and is considered an important virtue.KN Tiwari (1998), ''Classical Indian Ethical Thought'', Motilal Banarsidass, , p. 87 It means being true and consistent with reality in one's thought, speech, and action. Satya is said to have cognates in a number of diverse Indo-European languages, including the word "sooth" and "sin" in Englis ... [...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'' (liberatio ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Mahavrata
Jain ethical code prescribes two ''dharmas'' or rules of conduct. One for those who wish to become ascetic and another for the ''śrāvaka'' (householders). Five fundamental vows are prescribed for both votaries. These vows are observed by '' śrāvakas'' (householders) partially and are termed as ''anuvratas'' (small vows). Ascetics observe these fives vows more strictly and therefore observe complete abstinence. These five vows are: * ''Ahiṃsā'' (Non-violence) * '' Satya'' (Truth) * '' Asteya'' (Non-stealing) * '' Brahmacharya'' (Chastity) * '' Aparigraha'' (Non-possession) According to Jain text, ''Puruşārthasiddhyupāya'': Apart from five main vows, a householder is expected to observe seven supplementary vows (''śeelas'') and last '' sallekhanā'' vow. ''Maha vratas'' (major vows) ''Mahavrata'' (lit. major vows) are the five fundamental observed by the Jain ascetics. According to Acharya Samantabhadra’s Ratnakaraņdaka śrāvakācāra: Ahiṃsā Ahimsa (no ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Sāmāyika
''Sāmāyika'' is the vow of periodic concentration observed by the Jains. It is one of the essential duties prescribed for both the ''Śrāvaka'' (householders) and ascetics. The preposition ''sam'' means one state of being. To become one is ''samaya''. That, which has oneness as its object, is ''sāmāyikam''. ''Sāmāyika'' is aimed at developing equanimity and to refrain from injury. On the third '' pratimā'' (stage) the householder resolves to observe the ''sāmāyika'' vow three times a day. According to the Jain text, '' Purushartha Siddhyupaya'': ''Sāmāyika'' is also one of the five kinds of conduct (''cāritra'') other kinds being reinitiation, purity of non-injury, slight passion and perfect conduct. It is of two kinds — with and without time limit. Duration The ''sāmāyika'' is performed for an ''antara-muhurta'' (about 48 minutes) every day. Champat Rai Jain in his book ''The Key of Knowledge'' writes: Procedure In performing ''sāmāyika'', the ''śr ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Syadvada
( hi, अनेकान्तवाद, "many-sidedness") is the Jain doctrine about metaphysical truths that emerged in ancient India. It states that the ultimate truth and reality is complex and has multiple aspects. According to Jainism, no single, specific statement can describe the nature of existence and the absolute truth. This knowledge ('' Kevala Jnana''), it adds, is comprehended only by the Arihants. Other beings and their statements about absolute truth are incomplete, and at best a partial truth. All knowledge claims, according to the ''anekāntavāda'' doctrine must be qualified in many ways, including being affirmed and denied. Anekāntavāda is a fundamental doctrine of Jainism. The origins of ''anekāntavāda '' can be traced back to the teachings of Mahāvīra (599–527 BCE), the 24th Jain . The dialectical concepts of ''syādvāda'' "conditioned viewpoints" and ''nayavāda'' "partial viewpoints" arose from ''anekāntavāda'' in the medieval era, providin ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Anekanta
( hi, अनेकान्तवाद, "many-sidedness") is the Jain doctrine about metaphysical truths that emerged in ancient India. It states that the ultimate truth and reality is complex and has multiple aspects. According to Jainism, no single, specific statement can describe the nature of existence and the absolute truth. This knowledge ('' Kevala Jnana''), it adds, is comprehended only by the Arihants. Other beings and their statements about absolute truth are incomplete, and at best a partial truth. All knowledge claims, according to the ''anekāntavāda'' doctrine must be qualified in many ways, including being affirmed and denied. Anekāntavāda is a fundamental doctrine of Jainism. The origins of ''anekāntavāda '' can be traced back to the teachings of Mahāvīra (599–527 BCE), the 24th Jain . The dialectical concepts of ''syādvāda'' "conditioned viewpoints" and ''nayavāda'' "partial viewpoints" arose from ''anekāntavāda'' in the medieval era, providin ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Anekantavada
( hi, अनेकान्तवाद, "many-sidedness") is the Jain doctrine about metaphysical truths that emerged in ancient India. It states that the ultimate truth and reality is complex and has multiple aspects. According to Jainism, no single, specific statement can describe the nature of existence and the absolute truth. This knowledge ('' Kevala Jnana''), it adds, is comprehended only by the Arihants. Other beings and their statements about absolute truth are incomplete, and at best a partial truth. All knowledge claims, according to the ''anekāntavāda'' doctrine must be qualified in many ways, including being affirmed and denied. Anekāntavāda is a fundamental doctrine of Jainism. The origins of ''anekāntavāda '' can be traced back to the teachings of Mahāvīra (599–527 BCE), the 24th Jain . The dialectical concepts of ''syādvāda'' "conditioned viewpoints" and ''nayavāda'' "partial viewpoints" arose from ''anekāntavāda'' in the medieval era, providin ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Uttaradhyayana Sutra
Uttaradhyayana or Uttaradhyayana Sutra is one of the most important sacred books of the Svetambara Jains. It consists of 36 chapters, each of which deals with aspects of Jain doctrine and discipline. It is believed by some to contain the actual words of Bhagwan Mahavira (599/540 - 527/468 BCE). See also * List of Jain texts This is a list of important texts written by Jain ascetics and those which are of important value to Jainism. Digambara texts *Ādi purāṇa *Dravyasamgraha *Ratnakaranda śrāvakācāra *Pancastikayasara * Pravachanasara *Puruşārthasidd ... References Citations Sources * * * Jain texts {{Jainism-book-stub ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Acharanga Sutra
The Acharanga Sutra (; First book c. 5th–4th century BCE; Second book c. 2nd–1st century BCE) is the first of the twelve Angas, part of the agamas (religious texts) which were compiled based on the teachings of 24th Jina Mahavira. The existing text of the Acharanga Sutra which is used by the Svetambara sect of Jainism was recompiled and edited by KshamaShraman Devardhigani, who headed the council held at Valabhi c. 454 CE. The Digambaras do not recognize the available text, and regard the original text as having been lost in its original form. The Digambara text, ''Mulachara'' is said to be derived from the original Acharanga and discusses the conduct of a Digambara monk. Introduction The Acharanga Sutra is the oldest agam, from a linguistic point of view, written in Ardhamagadhi Prakrit. The Sutra contains two books, or Srutaskandhas. The first book is the older part, to which other treatises were later added. It describes the conduct and behavior of ascetic life: the ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Jain Philosophy
Jain philosophy refers to the ancient Indian philosophy, Indian philosophical system found in Jainism. One of the main features of Jain philosophy is its Mind–body dualism, dualistic metaphysics, which holds that there are two distinct categories of existence, the living, conscious or sentient being (''jiva'') and the non-living or Matter, material (''ajiva''). Jain texts discuss numerous philosophical topics such as epistemology, metaphysics, ethics, cosmology and soteriology. Jain thought is primarily concerned with understanding the nature of living beings, how these beings are bound by karma (which are seen as fine material particles) and how living beings may be liberated (''moksha'') from the cycle of reincarnation. Also notable is the Jain belief in a beginning-less and Cyclic model, cyclical universe and a rejection of a Creator deity. From the Jain point of view, Jain philosophy is eternal and has been taught numerous times in the remote past by the great enlightened ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
