Jainism

Life of Mahavira

Jainism is an ancient religion that is rooted in the philosophy that teaches the way to liberation and a
path to spiritual purity and enlightenment through disciplined nonviolence to all living creatures.

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 fThe Concept of God in Jainism

 AGAINST - Nothing can be destroyed or created in the universe.

o There is no need for someone to create or manage the affairs of the universe.

o Hence Jainism does not believe in God as a creator, survivor, and destroyer of the
universe.

 FOR- does believe in God, not as a creator, but as a perfect being.

o When a person destroys all his karmas, he becomes a liberated soul. He lives in a
perfect blissful state in Moksha forever.

o The liberated soul possesses infinite knowledge, infinite vision, infinite power, and
infinite bliss. This living being is a God of Jain religion.

o Every living being has a potential to become God.

Anekantavada

 Anekantavada (theory of plurality or multisideness)

 The doctrine of anekantavada states that all entities have three aspects: substance (dravya),
quality (guna), and mode (paryaya).

o Dravya serves as a substratum for multiple gunas, each of which is itself constantly
undergoing transformation or modification.

o entity has both an abiding continuous nature and qualities that are in a state of
constant flux.

Syadvada

 Syadvada, in Jaina metaphysics, the doctrine that all judgments are conditional-theory of
may be or perhaps

 The ways of looking at a thing (called naya) are infinite in number.

 7 mode(saptabhangi nayavada)

Difference between Anekantavada and Syadvada

 Anekantavada is the knowledge of all differing but opposite attributes

 Syadvada is a process of the relative description of a particular attribute SECTS OF JAINISM

 Shvetambara and Digambara. This division occurred mainly due to famine in Magadh, which
compelled a group led by Bhadrabahu and Chandragupta Maurya to move to South India (Shravan
Belgola) in 298 BC.

 The leader of the group that stayed back at Magadha was Sthulbhadra.

 During the 12 years of famine, the group in South India stuck to strict practices, while the
group in Magadha adopted a more lax attitude and started wearing white clothes.

 Later on, further splits occurred among both sections, the most significant of which
renounced idol worship entirely and devoted itself to the worship of the scriptures.

o They were known

as Terapanthis among Shvetambaras and Samaiyas among Digambaras. (This sect
came into existence about the sixth century CE).

Shvetambara Sect(THOSE WHO PUT ON WHITE ROBES)

The Sanskrit term ‘ ‘white-clad’

PRESERVATION OF ORIGINAL SCRIPTURES

believe true self consists of freedom from passions,

The only essential point is that when one attains the state of perfect non-attachment, one definitely
attains liberation, irrespective of one’s being nude or not. Clothing is not an obstacle to salvation.

 attachment that acts as an obstacle to salvation.

 The Shvetambaras also allow women to join the monastic order on the assumption that they
will achieve Nirvana.

Sub-sects of Shvetambara

Sthanakavasi, Murtipujaka, and Terapanthi.

Sub-sects of Shvetambara

- They believe in praying to saints rather than to an idol in a temple.

Sthanakavasi
- Saints wear a muhapatti near their mouth to cover it.

- They keep Tirthankara idols in their temples and worship them.

Murtipujaka (Deravasi)
- Saints do not wear a muhapatti.

- They pray to saints rather than idols in temples, such as Sthanakavasi.

Terapanthi
- Terapanthi saints also wear a muhapatti near their mouth to cover it.

Digambara Sect(those who were stark naked)

sky-clad.

perfection cannot be reached by anyone who wears clothing. They think that a man should abstain
from food and possessions, including clothing, to become a saint.

 They also denied women the right to salvation. Women are said to be incapable of salvation
because they cannot go without clothes.

 adamant that there can be no salvation without nakedness.

 believe that no original canonical text exists now.

Sub-sects of Digambara

Mula Sangh, Bisapantha, Terapantha, Taranapantha or Samaiyapantha, Gumanapantha, and

Totapantha.

Sub-sects of Digambara

- Associated with Acharya Kundakunda.

Mula Sangh - The oldest known from 430 AD.

- Branches: Nandi Gana, Sena Gana, Deva Gana, Simha Gana

- They worship Tirthankaras, Yakshas and Yakshinis.

- aarti and offerings of flowers, fruits, and prasad offerings.

Bisapantha
- Bhattarakas are considered dharma gurus.

- They are concentrated in Rajasthan and Gujarat.

- Worship the idols with ‘ashtadravya’, but replace flowers and fruits with dry
Digambar substitutes.
Terapantha
- They worship only Tirthankaras.

- The Taranapanthis strongly refute idolatry, but they have their own temples
where they keep their sacred books for worship.
Taranpantha
- Taranapanthis gives more importance to spiritual values and the study of sacred
literature.

Difference between Two Sects of Jainism

The main difference between the two sects of Jainism, i.e., Shvetambara and Digambara, are based
on clothing, followers, teachings, literature, etc.

Sects Digambaras Shvetambaras

 Led by Bhadrabahu Sthulbhadra

- They do not wear clothes, as this sect

View on believes in complete nudity.
- They wear simple white clothes.
Clothing - Female monks, known as Aryikas,
wear unstitched, plain white sarees.

Question on - They believed that women could not - They believe that Tirthankaras can be
women be Tirthankaras and Malli was a man. men or women.

Follow the - Mahavira, that is, “Pancha - Preachings of Parshvanatha, that is, only
teachings of Mahavratas”, to attain Kaivalya. four restraints (except Brahmacharya).

Follow the Jain - Believed in the validity and sacredness of

- Prakrit Suttapahuda of Kundakunda.
literature the twelve angas and sutras.

- When a saint attains the status

Food for of kevali or Kevala-jnani, or - This view is not acceptable to the
omniscient omniscience, he no longer requires Shvetambaras.
food.

- They represent the idols of

- Depicts the idols of Tirthankars as
Idols of Tirthankaras as nude. Unadorned and
wearing a loin-cloth adorned with jewels
Tirthankaras with downcast eyes in a contemplative
and with glass eyes inserted in the marble.
mood.

Lord Mahavir's preachings were orally

compiled by his immediate disciples, known as the Ganadharas, elder monks,( Srut-kevalis,). The
sacred books -Jain Agam or Agam Sutras. ( compiled by the Ganadharas,)

two major categories: Canonical or religious texts (Jain Agamas)

Agam and Non-canonical literary works.

Language- Prakrit , Ardha Magadhi, During the Sangam period in South India, they wrote in Tamil.
They also used Sanskrit, Shauraseni, Gujarati, and Marathi to write.

Evolution of Jain Literature

Tirthankaras taught in a divine preaching hall called Samava sarana,

These discourses were called Shrut Jnana and always comprised eleven angas and fourteen purvas.

 According to Jain tradition, the divine Shrut Jnana of a Tirthankara is then converted
into Sutta by his disciples, and from such suttas emerge the formal canons.

 Tattavartha Sutra: written by Umaswami in Sanskrit.

 o One of its sutras, Parasparopagraho Jivanam- "Souls render service to one
another"., is the motto ofJainism.

o It is accepted as authoritative in both Svetambara and Digambara.

Types of Jain Literature

The Jain literature is classified into two major categories: Digambara and Svetambara.

Svetambara Siddhanta

According to Svetambara tradition, the agamas were composed in the first Jain council (300 BC) at
Patliputra.

 The canons of Svetambara are composed of twelve Angas, twelve Upangas, ten Prakirnakas,
four Mulasutras, six Chedasutras, and two Chulika sutras.

 Acharanga Sutra: It is the first of twelve angas compiled based on the teachings of Mahavira.

o It was recompiled and edited by KshamaShraman Devardhigani.

Siddhanta of Svetambaras

- Upasakadasa
- Acaranga
- Antakritdasa
- Sutrakratnga
Twelve Angas: (The Angas treat the life of the monks - Anuttaraupapatikadasa
- Samvayanga
and are mostly made up of sermons on various - Prasna Vyakarana
themes of importance to the Jains). - Thananga
- Vipaka Sutra
- Bhagavati
- Dristivada (The 12th
- Jnatadharmkatha
agnga is lost.)

Twelve Upangas: (They are based on the Angas and - Uvavaiya-sutta - Canda-pannatti
are by the seers).
- Raya-pasenaijja - Nirayavaliyao or Kappiya
 - Jivajivabhigama
- Kappavadamsiao
- Pannavana
- Pupphaio
- Suriya-pannatti
- Puppha-culiao
- Jambudvipa-
- Vanhi-dasao
pannatti

- Biha Kappa - Nisiha

Six Chedasutras (text related to the behaviour of
- Vavahara - Jiya-kappa
monks and nuns)
- Ayara-dasao - Maha-nisiha

- Dasaveyaliya- - Uttarajjhayana-sutta
Four Mulasutras (these texts provide a base in the sutta
earlier stages of monkhood) - Pinda-nijjutti and Ogha-
- Avassaya-sutta nijutti

- Nandi-sutra
Two Culikkasutras (enhance or decorate the
meanings of Angas) - Anuyogadvara-
sutra

10 parikarnas

Svetambara Texts

Author Text description

- Yogasastra: It is a treatise on the rules of conduct for laypeople and ascetics.

 Language: Sanskrit

Hemachandra - Salakapurusa: The 63 illustrious beings who appear during each half-time cycle.

- Parishishtaparvan: Details the history of the earliest Jain teachers.

- Arhanniti: It is work on politics from a Jain perspective.

Shubhachandr - Jnanarnava, or Yogapradipadhikara, is a Sanskrit text on various topics, primarily

a focusing on meditation.

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Digambara Siddhanta
The Digambara canon, or Siddhanta, comprises numerous texts. Two are believed to be all that
remains of the original Purvas, composed in the 2nd to 3rd centuries.

 The two oldest scriptures are the holiest because they contain elements of
the Purvas created by Mahavira’s chief disciples that captured and shaped his teachings.

 Both the Shatkhandagama and Kasayapahuda are highly technical works on karma.

Main texts of Digambara Siddhanta

- Author: Pushpadanta and Bhutabali

- Language: Prakrit

- The Shatkhandagama, the first agama, is also known as Prathama

Sruta-Skandha.

- karma theory, including calculations and subdivisions.

+ connection to the soul+ the nature of karma.

- aphoristic style.
Shatkhandagama (Scripture in Six - It is highly technical
Parts)
- It is a scripture in six parts:

 Jiva Sthana (Categories of living beings)

 Kshudraka Bandha (Minutiae of Bondage)

 Bandhasvamitva (Ownership of Bondage)

 Vedana (Perception)

 Maha bandha (Great bondage)

 Vargana (Divisions of Karmas)

- Compiled by the monk Guṇabhadra in the 2nd to 3rd century AD.

- 180 verses.

- Virasena started writing Kasayapahudain Prakrit and Sanskrit. But

Jinasena finished it in 820 AD.
Kasayapahuda or Kasayapranhrta
- It is also based on the Purvas.
(Treatise on Passions)
- It deals with the passions – kasayas – or attachments to things of
the world.

 These passions are the result of the deluding karma

– mohaniya-karma.

Anuyogas (Expositions) - Anuyogas 2nd and 11th centuries AD.

 - Language: Either in Jaina Sauraseni (a variety of Prakrit) or in
Sanskrit.

- They are grouped into four categories, representing various fields

of knowledge and learning.

 Pratham-anuyoga (Religious stories)

 Charn-anuyoga (conduct)

 Karan-anuyoga (Mathematics)

 Dravy-anuyoga (Philosophy)

- Pratham-anuyoga: Jain epics presenting Digambara versions of:

 Ramayana: For example, Padma-Purana by Ravisena (7th

century).

 Mahabharata: For instance, Jinasena’s Harivamsa Purana

(8th century).

 Jain universal history (Maha-Purana) comprises:

o Jinasena’s 8th-century Adi-Purana

o Guṇabhadra’s 9th-century Uttara-Purana

Digambara texts

Digambara texts

Author Text description

- Kalpa-sutra: Contains biographies of the Jain Tirthankaras,

Acharya notably Parsavanatha and Mahavira.
Bhadrabahu - His other works include four Chedda sutras, Bhadrabahu Samhita and
Vasudevcharita.

- Lilavatisara: It tells the stories of the lives of a group of souls as they pass
Acharya Jinaratna
through a series of embodiments on their way to final liberation.

- Samayasara: It expounds the Jain concepts like Karma, Asrava, Bandha, and
Moksha.

Acharya - Niyamsara: It expounds on the path to liberation.

Kundakunda - Pravachanasara deals with correct ascetic and spiritual behaviour based on his
dualism.

- All the texts mentioned above are in Prakrit.

 Samantabhadra - Ratnakaranda sravakacara: Discusses the conduct of Sravaka.
Swamy  Language: Sanskrit

- Sarvarthasiddhi: oldest commentary on the Tattvartha Sutra.

Pujyapada
 Language: Sanskrit

- Trishasthilkshana Mahapurana: Composed during the rule of Rashtrakuta ruler

Amoghavarsha.

Jinasena  Its first part (Adi Purana) is written by Jinasena in Sanskrit.

 The second part is Uttara Purana, which Gunabhadra writes in

Apabhramsa.

councils

First Jain Council

Place -pataliputra

Time period- beginning of the 3rd century BCE

Motive -12 angas

!)Bhadrabahu was a contemporary of Chandragupta Maurya

Sthulabhadra - president of the first Jain Council

Patron:Chandra gupta

Second Jain Council

time period and place-512 CE in Vallabhi (Gujarat)

reign of the Maitraka Dynasty.

President-Devardhi Kshemasarmana.

 The goal of this Council was to collect sacred texts and write them down in a systematic
manner.

 However, the 12th Anga drawn at the first Council was lost this time. All the remaining Angas
were written in Ardhamagadhi.
  In the second Jain council, new additions were made in the form of ‘Upangas’ or minor
sections.

 Twelve Angas: The Angas treat the lives of the monks and are mostly made up of sermons on
various themes of importance to the Jains.

o Acaranga

o Sutrakratnga

o Samvayanga

o Thananga

o Bhagavati

o Jnatadharmkatha

o Upasakadasa

o Antakritdasa

o Anuttaraupapatikadasa

o Prasna Vyakarana

o Vipaka Sutra

o Dristivada (The 12th anga is lost)

 The Acharanga sutta and Bhagavati sutta are the most important of the 12 Angas. While the
former deals with the code of conduct that a Jaina monk must follow, the latter
comprehensively expounds the Jaina doctrines.

 Twelve Upangas: Uvavaiya-sutta, Raya-pasenaijja, Jivajivabhigama, Pannavana, Suriya-

pannatti, Jambudvipa-pannatti, Canda-pannatti, Nirayavaliyao or Kappiya, Kappavadamsiao,
Pupphaio, Puppha-culiao, Vanhi-dasao.

royal patrons of Jainism - North India

 the first tirthankara, Risabhdeva, in Ayodhya.

 Many tirthankaras were born in northern India, the most recent being Parsvanatha, who
was born in Varanasi.

 The oldest Jain inscription discovered in Mathura dates from 150 BCE. - Jain centre

Haryanka dynasty

Bimbisara

 Bimbisara (545/544 BCE - 493/492 BCE) was a Magadha

 he was a student of Lord Mahavira.

 Bimbisara would become a Tirthankara (completely realised entity) in the next cycle of life as
a result of his relationship with Mahavira.
Ajatasatru

Ajatasatru

 Ajatashatru, ( Kunika), was nurtured in Rajagriha

 his father Bimbisara.

 Ajatashatru's birth story may be found in both Jain and Buddhist literature.

 .

udayin

Chandragupta Maurya

 The Mauryan Empire founded by Chandragupta Maurya.

 Jainism entered a new era in Indian history with his ascent to the throne.

 Jain literature- he was born into a prominent household of the kshatriya caste.

 According to a Jain tradition mentioned in the Tiloyapannatti and Rajavalikatha, he is a Jain.

 For numerous years, Chandragupta Maurya resided in a cave in Shravanabelagola.

 He spent his time there worshipping his teacher Bhadrabahu's footprints. He ultimately
took his own life in the Jain tradition.

 According to the Tibetan story, Kautilya saw Chandragupta Maurya's abdication.

 The Greek ambassador to Chandragupta's court, Megasthanes, cites Sarmanas (Sramanas)

throughout his kingdom.

 He also claims that Chandragupta accepted the Sramanas' spiritual message.

Bindusara

 Bindusara was the son of Chandragupta,

 A mythology regarding Bindusara's name appears in both Buddhist and Jain writings.

 According to both stories, Chandragupta's minister Chanakya used to inject small quantities
of poison to the emperor's diet to strengthen his immunity against prospective poisoning
attempts.

 Bindusara's father, Chandragupta, joined Jainism before his death, according to Jain sources.

 there is no proof that Bindusara was a Jain.

Magadha-chandra,Bindusara and samprapati

Kharavela(kalinga)

 his capital, Kalinganagar, and in preparing a formidable infantry, elephant force, and so on.
  The majority of his knowledge comes from the Hathigumpha inscription in the Udayagiri
hills near Bhubaneswar.

 According to the inscription, Kharavela supported a variety of religious groups, including

Jainism.

 Pradyota (avanti)

 Udayan(sindhu-sauvira)

South India

 According to early Tamil literature, Jainism was quite prominent in the districts south of the
Kaveri.

 The Jain ascetics of Bengal and Orissa were responsible for the early spread of Jainism in
Tamil Nadu, not Karnataka, as is commonly assumed.

 The Silappadikaram details Jain temples and offers an overview of Jainism in the three
Dravidian nations of Chola, Pandya, and Chera.

 Many south Indian kingdoms supported Jainism, including the Chalukyas, Gangas,
Rashtrakutas, Kadambas, Pandyas, Cholas, Amoghvarsha, Vijaynagar, and others.

Kadamba dynasty

 .

 Jainism was sponsored by the Kadambas, who built Jain temples at Banavasi, Belgaum,
Mangalore, and Goa.

 The first Kadamba donation related to Jainism is associated with King Kakusthavarman.

Ganga Dynasty

 When King Shivamara I erected numerous Jain basadis in the ninth century, Jainism gained
popularity in the realm.

 King Butuga II and minister Chavundaraya, both devoted Jains, erected the Gomateshwara
monolith.

 Jains worshipped the 24 tirthankaras (Jinas), whose sculptures were housed in temples.

 They believed that the tirthankaras held both creative and destructive abilities, similar to
Hindu beliefs about the holy trinity (Trimurti) of Brahma, Vishnu, and Shiva.

Amoghavarsha

 Amoghavarsha, also known as Amoghavarsha Nrupathunga I, was the greatest ruler of

the Rashtrakuta.

 Amoghavarsha practised both Jainism and Hinduism.

 .
  During his rule, the UNESCO World Heritage Site Jain Narayana temple at Pattadakal, the
Konnur basadi, and the Neminatha basadi at Manyakheta were built.

Kumarapala

 Kumarapala was a Chaulukya (Solanki) dynasty Gujarat.

 He was born as Bhima I's son under the Chaulukya dynasty.

 The majority of his information is derived from two sources: many Sanskrit and Apabhramsa-
Prakrit language inscriptions, as well as Jain literature.

 Kumarapala was born into a Shaivite family but converted to Jainism later in life.