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Tattvarthsutra
''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] |
Jain Text
Jain literature (Sanskrit: जैन साहित्य) refers to the literature of the Jain religion. It is a vast and ancient literary tradition, which was initially transmitted orally. The oldest surviving material is contained in the canonical ''Jain Agamas,'' which are written in Ardhamagadhi, a Prakrit ( Middle-Indo Aryan) language. Various commentaries were written on these canonical texts by later Jain monks. Later works were also written in other languages, like Sanskrit and Maharashtri Prakrit. Jain literature is primarily divided between the canons of the ''Digambara'' and ''Śvētāmbara'' orders. These two main sects of Jainism do not always agree on which texts should be considered authoritative. More recent Jain literature has also been written in other languages, like Marathi, Tamil, Rajasthani, Dhundari, Marwari, Hindi, Gujarati, Kannada, Malayalam and more recently in English. Beliefs The Jain tradition believes that their religion is eternal, and the ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Umaswami
Umaswati, also spelled as Umasvati and known as Umaswami, was an Indian scholar, possibly between 2nd-century and 5th-century CE, known for his foundational writings on Jainism. He authored the Jain text ''Tattvartha Sutra'' (literally '"All That Is", also called ''Tattvarthadhigama Sutra''). Umaswati's work was the first Sanskrit language text on Jain philosophy, and is the earliest extant comprehensive Jain philosophy text accepted as authoritative by all four Jain traditions. His text has the same importance in Jainism as ''Vedanta Sutras'' and ''Yogasutras'' have in Hinduism. Umaswati is claimed by both the Digambara and Śvētāmbara sects of Jainism as their own. On the basis of his genealogy, he was also called ''Nagaravachka''. Umaswati was influential not only in Jainism, but also other Indian traditions over the centuries. The 13th- to 14th-century Madhvacharya, founder of Dvaita Vedanta school of Hindu philosophy, for example referred to Umaswati in his works as ''Uma ... [...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] |
Moksa (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] |
Tattva
According to various Indian schools of philosophy, ''tattvas'' () are the Classical element, elements or aspects of reality that constitute human experience. In some traditions, they are conceived as an aspect of deity. Although the number of ''tattvas'' varies depending on the philosophical school, together they are thought to form the basis of all our experience. The Samkhya philosophy uses a system of 25 ''tattvas'', while Shaivism recognises 36 ''tattvas''. In Buddhism, the equivalent is the list of ''dhammas'' which constitute reality, as in Nama-rupa. Etymology ''Tattva'' () is a Sanskrit word meaning 'thatness', 'principle', 'reality' or 'truth'. Hinduism Samkhya The Samkhya philosophy regards the Universe as consisting of two eternal realities: ''Purusha'' and ''Prakrti''. It is therefore a strongly dualism (Indian philosophy), dualist philosophy. The ''Purusha'' is the centre of consciousness, whereas the ''Prakriti'' is the source of all material existence. The twe ... [...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] |
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] |
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] |
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] |
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] |
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] |
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] |
