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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 not ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Tattva (Jainism)
Jain philosophy explains that nine (Śvetāmbara tradition) or seven (Digambara tradition) ''tattva'' (truths or fundamental principles) constitute reality. These are: #''jīva (Jainism), jīva'' – the soul which is characterized by consciousness #''ajiva, ajīva'' – the non-soul #''puṇya'' (alms-deed) – which purifies the soul and provide happiness to others #''pāpa'' (sinful acts) – which impurifies the soul #''āsrava'' (influx) – inflow of auspicious and evil karmic matter into the soul. #''bandha (Jainism), bandha'' (bondage) – mutual intermingling of the soul and ''karmas''. #''samvara, saṃvara'' (stoppage) – obstruction of the inflow of karmic matter into the soul. #''nirjara, nirjarā'' (gradual dissociation) – separation or falling-off of parts of karmic matter from the soul. #''moksha (Jainism), mokṣa'' (liberation) – complete annihilation of all karmic matter (bound with any particular soul). The knowledge of these realities is said to be ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Karma In Jainism
Karma is the basic principle within an overarching psycho-cosmology in Jainism. Human moral actions form the basis of the transmigration of the soul ('). The soul is constrained to a cycle of rebirth, trapped within the Temporality, temporal world ('), until it finally achieves liberation ('). Liberation is achieved by following a path of purification. Jains believe that karma is a physical substance that is everywhere in the universe. Karma particles are attracted to the soul by the actions of that soul. Karma particles are attracted when we do, think, or say things, when we kill something, when we lie, when we steal and so on. Karma not only encompasses the causality of transmigration, but is also conceived of as an extremely subtle matter, which infiltrates the soul—obscuring its natural, transparent and pure qualities. Karma is thought of as a kind of pollution, that taints the soul with various colours (''Lesya, leśyā''). Based on its karma, a soul undergoes transmigr ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Anupreksha
In Jain tradition, twelve contemplations, (Prakrit: बारस अणुवेक्खा ) are the twelve mental reflections that a Jain ascetic and a practitioner should repeatedly engage in. These twelve contemplations are also known as ''Barah anuprekṣā'' or ''Barah bhāvana''. According to Jain Philosophy, these twelve contemplations pertain to eternal truths like nature of universe, human existence, and karma on which one must meditate. Twelve contemplations is an important topic that has been developed at all epochs of Jain literature. They are regarded as summarising fundamental teachings of the doctrine. Stoppage of new Karma is called ''Samvara''. Constant engagement on these twelve contemplations help the soul in ''samvara'' or stoppage of karmas. Twelve Contemplations Following are twelve anuprekṣās or bhavanas that one must constantly reflect or contemplate upon: ''Anitya'' – Impermanence (of everything), that is, contemplation on the fact that every ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Jain Philosophy
Jain philosophy or Jaina philosophy refers to the Ancient India, ancient Indian Indian philosophy, philosophical system of the Jainism, Jain religion. It comprises all the Philosophy, philosophical investigations and systems of inquiry that developed among the Jain schools and branches, early branches of Jainism in ancient India possibly developed by followers of Parswanath()and later following the ''Parinirvana, parinirvāṇa'' of Mahavira, Mahāvīra (). 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 Jīva (Jainism), living, conscious, or sentient beings (''jīva'') and the non-living or Matter, material entities (''ajīva''). Jain literature, Jain texts discuss numerous philosophical topics such as cosmology, epistemology, ethics, metaphysics, ontology, the philosophy of time, and soteriology. Jain thought is primarily concerned with understanding the nature o ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Ontology
Ontology is the philosophical study of existence, being. It is traditionally understood as the subdiscipline of metaphysics focused on the most general features of reality. As one of the most fundamental concepts, being encompasses all of reality and every entity within it. To articulate the basic structure of being, ontology examines the commonalities among all things and investigates their classification into basic types, such as the Theory of categories, categories of particulars and Universal (metaphysics), universals. Particulars are unique, non-repeatable entities, such as the person Socrates, whereas universals are general, repeatable entities, like the color ''green''. Another distinction exists between Abstract and concrete, concrete objects existing in space and time, such as a tree, and abstract objects existing outside space and time, like the number 7. Systems of categories aim to provide a comprehensive inventory of reality by employing categories such as Substance t ... [...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 tha ... [...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 Śvetāmbara 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'' (e ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Jainism
Jainism ( ), also known as Jain Dharma, is an Indian religions, Indian religion whose three main pillars are nonviolence (), asceticism (), and a rejection of all simplistic and one-sided views of truth and reality (). Jainism traces its spiritual ideas and history through the succession of twenty-four , supreme preachers of ''dharma''. The first in the current time cycle is Rishabhadeva, who tradition holds lived millions of years ago; the 23rd is Parshvanatha, traditionally dated to the 9th century Common Era, BCE; and the 24th is Mahāvīra, Mahavira, who lived . Jainism is considered an eternal ''dharma'' with the guiding every time cycle of the Jain cosmology, cosmology. Central to understanding Jain philosophy is the concept of ''bhedavijñāna'', or the clear distinction in the nature of the soul and non-soul entities. This principle underscores the innate purity and potential for liberation within every Jīva (Jainism), soul, distinct from the physical and menta ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Causes Of Karma
The Karma in Jainism, karmic process in Jainism is based on seven truths or fundamental principles (''tattva'') of Jainism which explain the human predicament. Out of those, four—influx (asrava, āsrava), bondage (''bandha''), stoppage (''samvara, saṃvara'') and release (''nirjara, nirjarā'')—pertain to the karmic process. Karma gets bound to the soul on account of two processes: *''asrava, āsrava'' – Influx of karmas, and *''Bandha (Jainism), bandha'' – bondage or sticking of karmas to consciousness Influx of Karma The ''āsrava'', that is, the influx of karma occurs when the karmic particles are attracted to the soul on account of vibrations created by activities of mind, speech and body. p.112 ''Tattvārthasūtra'', 6:1–2 states: "The activities of body, speech and mind is called ''yoga''. This three-fold action results in ''āsrava'' or influx of karma." The karmic inflow on account of ''yoga'' driven by passions and emotions cause a long term inflow of karma ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Tattvarthasutra
''Tattvārthasūtra'', meaning "On the Nature 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 between the 2nd and 5th centuries 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 commentaries, translations and interpretations since the 5th-century. One of its sutras, '' ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
