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Jainism


In today's video, we explore Jainism, one of the world’s oldest spiritual traditions. Rooted in the belief that every living being has an eternal soul, Jainism teaches liberation from suffering through a path of non-violence, truthfulness, and self-discipline. We'll delve into its origins, the Five Vows, and the journey toward spiritual freedom. Let's uncover the wisdom of Jainism and its timeless insights on life, karma, and the soul.
Jainism is among the world's oldest religions. Its name is rooted in the word "jiva" (soul or life force), which, when capitalized, also means "Spiritual Conqueror." Jainism holds that every living being has an eternal soul, capable of being freed from suffering by following Jain principles.

Jainism began in Northern India and later spread south, though its exact origins remain unclear. Often mistakenly attributed to the sage Vardhamana, also known as Mahavira (599-527 BCE), Mahavira was actually the 24th tirthankara, or “ford builder” of Jainism. Similar to how Hindus believe the Vedas have eternally existed and were later “heard” and written down, Jains believe their doctrines are timeless, passed down by 23 sages before Mahavira solidified them in their current form.

Jainism is a nontheistic religion, meaning it does not rely on a creator god but acknowledges higher beings, or devas, who are mortal. Jainism embraces karma as the force guiding one’s current life and future rebirths, but the devas lack power over individuals and are not called upon for liberation from karmic bonds. In Jainism, every person must pursue their salvation — freedom from the cycle of rebirth (samsara) — by following a strict spiritual and ethical code based on the Five Vows, as outlined in the foundational Tattvartha Sutra:

Ahimsa (non-violence)
Satya (truthfulness)
Asteya (non-stealing)
Brahmacharya (chastity or fidelity)
Aparigraha (non-attachment)
The Five Vows shape one’s thoughts and actions, as Jains believe thoughts precede behavior. Therefore, it's not enough to avoid acts like violence or lying; one should not even contemplate them. By adhering to this discipline, a person can transcend samsara and attain liberation, becoming a tirthankara, a “ford builder” who helps others navigate life’s challenges by letting go of desires, overcoming ignorance, and resisting worldly temptations. According to Jainism, suffering is due to ignorance of reality, and liberation comes from spiritual awakening and living out the truth discovered.
Mahavira's development of Jainism emerged during a period of religious reform in 5th and 4th century BCE India. This movement arose in response to Hinduism, the dominant religion, which some thinkers believed had lost touch with people’s spiritual and practical needs. Alongside Jainism, other philosophical and religious systems, like Charvaka and Buddhism, gained popularity. Jainism endured over time, supported by royal patrons, such as the Mauryan Empire (322-185 BCE), and later survived persecutions under Muslim rulers from the 12th to 16th centuries and resisted Christian missionary efforts in the 19th century, continuing as a vibrant faith today.

Origins & Development
The belief system that evolved into Hinduism (called Sanatan Dharma, or “Eternal Order,” by followers) arrived in the Indus Valley before the 3rd millennium BCE when Aryan tribes migrated from Central Asia. Aryan described a social class rather than a nationality and meant “free” or “noble.” Only in the 19th-20th centuries did “Aryan” gain associations with Caucasians, and claims of a light-skinned “Aryan Invasion” are now discredited. These Aryans brought the Sanskrit language, which, after blending with indigenous cultures, became the language of the Vedas, the sacred texts of Hinduism.

An early form of Hinduism, Brahmanism, held that the universe was governed by an eternal order set by Brahman, the absolute reality and the source of all function in the world. This reality was expressed in sacred truths, “heard” by ancient sages and written in Sanskrit as the Vedas between around 1500 and 500 BCE. Hindu priests chanted these texts, but as few people understood Sanskrit, this led to calls for religious reform.

Philosophical and religious beliefs from this era divided into two groups:

Astika (“there exists”) – accepted the Vedas as the highest spiritual authority
Nastika (“there does not exist”) – rejected the authority of the Vedas and the Hindu priests.
The three main nastika schools that emerged were Charvaka, Buddhism, and Jainism. Jainism was led by the spiritual ascetic Vardhamana, known as Mahavira (“Great Hero”), though little is known of his life aside from this. His birthplace, influence, and place of death remain debated. According to tradition, he grew up in a wealthy family, renounced his possessions at around 28 or 30 years old, and lived a strict ascetic life for twelve years. Upon realizing the soul’s true nature and gaining omniscience (kevalajnana), he became a spiritual conqueror (Jina) and tirthankara, or “ford builder,” of Jainism.

Jains, however, believe Mahavira did not found their faith but was part of a lineage of enlightened sages who realized the eternal truths of reality and the soul. Jainism’s precepts are seen as eternal, “received” by 24 enlightened sages over time. This is similar to Hindu claims about the Vedas. Scholar Jeffrey D. Long notes:

“Perhaps both traditions emerged simultaneously and interdependently, from different points within the sub-continent, evolving through dialogue and mutual transformation.”

Although some claim Jainism developed from Hinduism, this view is rejected by Jains, though held by some Hindus and religious scholars.

Beliefs

Jainism teaches that all living beings possess an eternal soul, caught in a cycle of birth and death due to karmic matter accumulated from past actions. This karmic buildup attaches to the soul much like dust to a surface, leading to endless reincarnations in samsara, which blinds one to the soul’s true nature. Scholar John M. Koller explains the Jain perspective on the soul:

"The soul’s essence (jiva) embodies life, with key qualities of perception, knowledge, bliss, and energy. When free from matter, it is omniscient, pure in bliss, and boundless in energy. However, matter obscures this bliss, limits its knowledge, and restricts its energy, thus binding the soul. The term for matter, pudgala (mass-energy), is derived from ‘pum’ (coming together) and ‘gala’ (coming apart), reflecting the Jain view of matter as a fusion of atoms that constantly changes form. ‘Karma’ in Jainism refers to the material binding of the soul, a view that sets Jainism apart from other Indian philosophies where karma is seen as a psychological or metaphysical force.”

In Hinduism and Buddhism, karma is understood as action that either liberates or further entangles the soul in samsara. In Jainism, karma naturally binds the soul to illusion and suffering, clouding its perception of its true essence.

An intriguing element of Jainism is its acknowledgment of perspective’s limitations, making objective truth difficult to grasp. To illustrate, Jains use the parable of the elephant and the five blind men: each man, encountering a different part of the elephant, concludes something distinct – a fan, a post, or a wall. Similarly, every human being, constrained by subjective understanding, experiences only partial truths, bound by illusion and limited perspectives.

To achieve enlightenment and escape matter’s bonds, one must observe the Five Vows and take actions aligned with these vows. Following these steps leads one through a 14-stage journey from ignorance to liberation.

Scriptures, Sects, & Practices

Jain scriptures, the Agamas (and some include the Purvas), outline this path, believed to have been divinely “heard” and passed down orally by tirthankaras through generations. Other texts, like the Tattvartha Sutra (2nd-5th centuries CE), as well as the Upangas, Chedasutras, Mulasutras, Prakinasutras, and Culikasutras, survived by oral transmission until eventually written down. Scholar Long observes:

"With oral tradition, knowledge risks being lost if holders of a text pass away without fully sharing it, akin to a book lost forever. This risk likely drove the early Jain community’s decision to transcribe their texts [during the reign of Chandragupta, Mauryan Empire, 4th century BCE]."

Jainism has two main sects: the Digambara (“sky-clad”) and the Svetambara (“white-clad”). The Digambara are more orthodox, rejecting the Svetambara’s scriptural canon, believing only men can achieve liberation, and their monks, like Mahavira’s first disciples, embrace nudity to signify detachment. Svetambara clergy wear seamless white garments, believe they retain most original texts, and recognize that both men and women can attain liberation.

This liberation, as mentioned, is reached through the 14 stages of spiritual progression, guided by the scriptures and the Five Vows.
Stage 1: The soul lingers in darkness, unaware of its true essence, ruled by passions and illusions.

Stage 2: The soul glimpses truth but remains too entangled in illusion to hold onto it.

Stage 3: Realizing its bondage, the soul attempts to break free but falls back to Stage 1 due to lingering attachments and illusions.

Stage 4: Aware of its chains, the soul tries once more to escape, but only suppresses its attachments, staying bound.

Stage 5: Enlightened, the soul understands it must adopt the Five Vows and adhere to them to free itself from bondage.

Stage 6: By following the Five Vows, the soul begins to control attachments and passions.

Stage 7: The soul gains strength through meditation and discipline, growing in self-awareness and expanding its understanding of the soul and reality.

Stage 8: Harmful karma is shed, self-control perfected, and a deeper understanding is achieved.

Stage 9: Further karmic debt is reduced through mindful living, allowing greater spiritual insight.

Stage 10: Attachments are nearly gone, but there remains a subtle attachment to the body as “self.” This “greed for a body” must be overcome to advance.

Stage 11: The soul works to release the notion of the body as self and lets go of all attachments, understanding the fleeting nature of people and objects.

Stage 12: All karma-inducing passions are now gone, including attachment to the body.

Stage 13: With full awareness of reality and the soul, the soul meditates deeply to withdraw from activities that could reignite karma-inducing passions or lead to setbacks.

Stage 14: Approaching death, the soul is freed from karmic debt, achieving moksha – complete understanding, wisdom, and freedom from bondage. The soul is liberated, never to reincarnate on earth to suffer and die.

For some, like the tirthankaras, Stage 14 is attained long before death (reaching nirvana). They are hailed as Spiritual Conquerors and “ford builders,” who then teach others the path to liberation. This mastery is achieved through a balance of faith, knowledge, and action, known as the Ratnatraya or Three Jewels.
True Faith
True Faith is belief in the authenticity of the Jain perspective.

Right Knowledge
Right Knowledge involves understanding the true nature of the soul and reality.

Pure Conduct
Pure Conduct is living in alignment with True Faith and Right Knowledge, respecting all living beings and the environment, which underpins Jain vegetarianism. Jains, particularly monastics, gently sweep the ground before walking to avoid harming insects and wear face masks to prevent inhaling them, ensuring no living creature is harmed. This respect for all forms of life, both animate and inanimate, is core to Jain beliefs.

The Jain Symbol
This respect is represented by the Jain symbol, created in 1974 CE on the 2,500th anniversary of Mahavira’s nirvana, which encapsulates the full Jain belief system. The urn-shaped form represents the universe; the dot at the top symbolizes liberation from earthly bondage, and the three dots beneath represent the Three Jewels. The swastika, an ancient symbol of transformation, represents the four states of existence: heavenly spirits, humans, demonic spirits, and subhuman spirits like plants and insects, all part of the cycle of samsara.

The swastika is also interpreted as the true qualities of the soul: infinite energy, happiness, knowledge, and perception. The hamsa, or open hand, symbolizes non-violence and commitment, with the mandala inside it representing samsara. The hand inscription translates to “Souls provide service to one another” or “Life is joined by mutual support and interdependence,” emphasizing the Jain belief that all life is sacred and every aspect of nature deserves respect, love, and care.
Conclusion
Jain tradition states that Chandragupta Maurya became a disciple of the sage Bhadrabahu, the last monk to retain full oral scripture knowledge before it was written. In Bhadrabahu’s honor, Chandragupta supported Jainism, much like his grandson, Ashoka the Great, later did for Buddhism. Later Hindu rulers also backed Jainism, commissioning temples, and Siddhartha Gautama, the Buddha, practiced Jain asceticism before attaining enlightenment and founding Buddhism.

Between the 12th and 16th centuries CE, invading Muslims persecuted Jains, often destroying or repurposing temples as mosques and targeting Jain monks. Jain non-violence was sometimes set aside to protect oneself, family, or sacred sites. In the 19th century, British missionaries labeled Jainism as a Hindu sect, attempting to convert Jains along with the broader population, though with limited success.

Jainism survived these challenges, thriving in India and spreading globally. While most Jains still live in India, around 5 million adherents are spread from Australia to Europe, Japan, and the United States. India’s renowned Jain temples include Ranakpu and Dilwara in Rajasthan, Gomateshwara in Karnataka—home to the world’s largest monolithic statue—and Hanumantal in Jabalpur, where Mahavira’s birthday is celebrated annually. Jains honor tirthankaras and acharyas through regular worship and support each other in the faith.

Famous temples in India serve as pilgrimage sites, while temples worldwide, like the Jain Center of America in Queens, New York, also fulfill an essential role. Through these sacred sites, Jainism continues to promote non-violence, self-discipline, and respect for all life today, as it has since ancient times.