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Gunasthana
An illustration of the Gunasthanas (Sanskrit: "levels of virtue") are the fourteen stages of spiritual development and growth through which a soul gradually passes before it attains ''moksha'' (liberation). According to Jainism, it is a state of soul from a complete dependence on ''karma'' to the state of complete dissociation from it. Here the word ''virtue'' does not mean an ordinary moral quality, but it stands for the nature of soul — knowledge, belief and conduct. Classification The fourteen ''Gunasthāna'' represents the soul's gradual manifestation of the innate qualities of knowledge, belief and conduct in a more and more perfect form. Following are the stages of spiritual development: The Fourteen stages ;1. Mithyadristi The first stage signifies gross ignorance. If at this stage, a person meditates on his existence, there is a temporary suspension of the following: *The first three energies of ''darsanamohaniya karma'' (which obstructs right belief) #''mithy� ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Causes Of Karma
The 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 ( āsrava), bondage (''bandha''), stoppage ('' saṃvara'') and release ('' nirjarā'')—pertain to the karmic process. Karma gets bound to the soul on account of two processes: *'' āsrava'' – Influx of karmas, and *'' 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 prolonging the cycle of reincarnations. On the other hand, the ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Jain Philosophy
Jain philosophy refers to the ancient Indian philosophical system found in Jainism. One of the main features of Jain philosophy is its dualistic metaphysics, which holds that there are two distinct categories of existence, the living, conscious or sentient being (''jiva'') and the non-living or 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 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 tirthankaras ("ford-makers"). Historians trace the develo ... [...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] |
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] |
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 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 ('' leśyā''). Based on its karma, a soul undergoes transmigration and reincar ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
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 further divided into four types. The harming karmas (''ghātiyā karmas'') directly affect the soul powers by impeding its perception, knowledge and energy, and also bring about delusion. These harming karmas are: ''darśanāvaraṇa'' (perception obscuring karma), ''gnanavarniya'' (knowledge obscuring karma), ''antarāya'' (obstacles creating karma) and ''mohanīya'' (deluding karma). The non-harming category (''aghātiyā karmas'') is responsible for the reborn soul's physical and mental circumstances (nāma), longevity (āyuś), spiritual potential (gotra) and experience of pleasant and unpleasant sensations (vedanīya). In other terms these non-harming karmas are: ''nāma'' (body determining karma), ''āyu'' (life span determining karma), ''gotra'' (status determining karma) and ''vedanīya'' (feeling prod ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Aghatiya 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 further divided into four types. The harming karmas (''ghātiyā karmas'') directly affect the soul powers by impeding its perception, knowledge and energy, and also bring about delusion. These harming karmas are: ''darśanāvaraṇa'' (perception obscuring karma), ''gnanavarniya'' (knowledge obscuring karma), ''antarāya'' (obstacles creating karma) and ''mohanīya'' (deluding karma). The non-harming category (''aghātiyā karmas'') is responsible for the reborn soul's physical and mental circumstances (nāma), longevity (āyuś), spiritual potential (gotra) and experience of pleasant and unpleasant sensations (vedanīya). In other terms these non-harming karmas are: ''nāma'' (body determining karma), ''āyu'' (life span determining karma), ''gotra'' (status determining karma) and ''vedanīya'' (feeling prod ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Ghatiya 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 further divided into four types. The harming karmas (''ghātiyā karmas'') directly affect the soul powers by impeding its perception, knowledge and energy, and also bring about delusion. These harming karmas are: ''darśanāvaraṇa'' (perception obscuring karma), ''gnanavarniya'' (knowledge obscuring karma), ''antarāya'' (obstacles creating karma) and ''mohanīya'' (deluding karma). The non-harming category (''aghātiyā karmas'') is responsible for the reborn soul's physical and mental circumstances (nāma), longevity (āyuś), spiritual potential (gotra) and experience of pleasant and unpleasant sensations (vedanīya). In other terms these non-harming karmas are: ''nāma'' (body determining karma), ''āyu'' (life span determining karma), ''gotra'' (status determining karma) and ''vedanīya'' (feeling prod ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Yoga
Yoga (; sa, योग, lit=yoke' or 'union ) is a group of physical, mental, and spiritual practices or disciplines which originated in ancient India and aim to control (yoke) and still the mind, recognizing a detached witness-consciousness untouched by the mind ('' Chitta'') and mundane suffering (''Duḥkha''). There is a wide variety of schools of yoga, practices, and goals in Hinduism, Buddhism, and Jainism,Stuart Ray Sarbacker, ''Samādhi: The Numinous and Cessative in Indo-Tibetan Yoga''. SUNY Press, 2005, pp. 1–2.Tattvarthasutra .1 see Manu Doshi (2007) Translation of Tattvarthasutra, Ahmedabad: Shrut Ratnakar p. 102. and traditional and modern yoga is practiced worldwide. Two general theories exist on the origins of yoga. The linear model holds that yoga originated in the Vedic period, as reflected in the Vedic textual corpus, and influenced Buddhism; according to author Edward Fitzpatrick Crangle, this model is mainly supported by Hindu scholars. Accordi ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Kashaya (Jainism)
In Jainism, ''Kashaya'' (loose translation: ''Passion'') are aspects of a person that can be gained during their worldly life. According to the Jaina religion as long as a person has Kashayas, they will not escape the cycle of life and death. There are four different kind of Kashayas, each being able to gain their own kinds of intensity. Overview According to the Jain text '' Sarvārthasiddhi'', "He who has passions causes injury to himself by himself. Whether injury is then caused to other living beings or not, it is immaterial." Spiritually, the goal of Jainism is to rid oneself of the worldly life and become free from the cycle of reincarnation. When one develops attachment or passions, this hinders the spiritual progress of their soul. Jainas believe that by reacting without passion and staying tranquil, one can break the cycle which forms more karma. The Four Kashayas The four ''kasaya'' are: ''krodha'' (anger), ''lobha'' (greed), ''mana'' (ego) and ''maya'' (deceit) ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Arihant (Jainism)
''Arihant'' ( pka, arihant, italic=yes, sa, अरिहन्त, lit=conqueror) is a jiva (soul) who has conquered inner passions such as attachment, anger, pride and greed. Having destroyed four inimical karmas, they realize pure self. ''Arihants'' are also called ''kevalins'' ( omniscient beings) as they possess '' kevala jnana'' (pure infinite knowledge). An ''arihant'' is also called a ''jina'' ("victor"). At the end of their life, ''arihants'' destroy remaining ''karmas'' and attain ''moksha'' (liberation) and become ''siddhas''. ''Arihantas'' have a body while ''siddhas'' are bodiless pure spirit. The Ṇamōkāra mantra, the fundamental prayer dedicated to '' Pañca-Parameṣṭhi'' (five supreme beings), begins with ''Ṇamō arihantāṇaṁ'', "obeisance to the arihants". ''Kevalins'' - omniscient beings - are said to be of two kinds # ''Tirthankara kevalī'': 24 human spiritual guides who after attaining omniscience teach the path to salvation. # ''Sāmānya ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
