SCRIPTURE - JAINISM

Done by, Gokul nath.K.S B-38 Akash Sharma B-52 Gaurav setia B-33 Bhimsain B-20 Jodh B-32 Abhinauv B-29

JAINISM
Jain scriptures are popularly known as Aagamas. The term means what comes out (from the mouth of the Lord). Lord Mahavir's preaching was orally complied by his disciples into many texts. This knowledge was orally transferred from acharyas (gurus) to the disciples over the course of about one thousand years.

PHILOSOPHIES OF JAINISM

Jainism emphatically asserts that every soul is capable of attaining perfection if it wilfully exerts in that direction. But the real situation is that from time eternal the soul is bound with matter and it is the aim of every person to get the soul rid of matter so that soul can assume its true state. This spiritual emancipation requires the knowledge of the beatific condition and of the causes which stand in the way of its attainment. To find out these causes it is necessary to understand what are the existing elements or substances of nature and mode of their interaction.

It involves following seven propositions. Firstly, that there is something called the living. Secondly, that there is something called the non-living. Thirdly, that the two (i. e. the living and non-living) come into contact with each other. Fourthly, that the contact leads to the production of some energies. Fifthly, that the process of this contact could be stopped. Sixthly, that the existing energies could also be exhausted; and Lastly, that salvation could be achieved.

 These seven propositions are called the seven tattvas or realities in Jainism. These seven tattvas are termed as follows: Jiva (i. e. Living substance) Ajiva (i. e. matter or non-living substance) Asrava (i. e., the influx of Karmic matter in the soul Bandha (i. e., bondage of soul by Karmic matter) Samvara (i. e., the stopping of Asrava) Nirjara (i. e., the gradual removal of Karmic matter). Moksha (i. e., the attainment of perfect freedom or salvation).

AGAM LITERATURE
Lord Mahavir's preaching was methodically compiled by his followers into many texts. These texts are collectively known as Agams, the sacred books of the Jain religion. Hence, the Jain religion does not have one sacred book like the Bible or Koran, but it has many books complied by many followers. They are 45 in numbers. They contain the Knowledge and information about total consideration about all the substances, the master-key of all round development of the life, Geography, Astrology, Biology, Philosophy, Karma, Religion, Spiritualism, and the religious avenues of the total conditions of human beings.

 Agamas show ways to Moksha (liberation) to the religious people. The Jain scriptures are the sources of Jain ethics, yoga, religion, philosophy and mythology. Contents of Jain Scriptures: The Tattvarthasutra is a famous book which summarizes Jain teachings. A most remarkable description of hell is given in Sutrakritangar. The contents of other book are mixed and varied. They deal with myths and legends, ethical and monastic discipline, hells and heavens, cosmology and astrology.

What are Basic Philosophies of Jainism?

Jainism believes in Godhood but does not believe God to be the First Cause. God is not a Creator, Preserver or Destroyer of the universe. God does not Punish or Reward. Each person is responsible for improving life by ones self-endeavor. Each person is capable of achieving Godhood. All Living Beings have Souls & are Equal All life is sacred. Therefore, living in peace & harmony is essential Equality. Elimination of our Karmas is the Path to Liberation & Achievement of Godhood. It requires multiple re-birth Ultimate Goal of Life is to be free from all karmas

The universal values of Jainism

It prescribes a path to liberation (Moksha), which consists of the three jewels (trinity or ratna-traya) of Jainism: Right perception (samyak darsana) Right knowledge (samyak jnana) Right conduct (samyak charitrya)

 Right Perception (Samyak Darsana): Right perception consists in seeing the true nature of every substances of the universe. Jainism advocates that one should first try to know, comprehend, and understand the nature of reality, one's own self, religious goal, and the path. From the practical point of view, perception in the nature of the reality means to have a total faith in the preachings of tirthankars, and their scriptures known as agams.

 Right Knowledge (Samyak Jnana): Right perception or faith makes us realize the reality of life, and the seriousness of our purpose in life. Right knowledge is the true, correct, proper, and relevant knowledge of the reality, Nine Tattvas (Principles) - Jiva, Ajiva, Asrava, Bandh, Punya, Papa, Samvara, Nirjara, and Moksha

Right Conduct (Samyak Charitrya): Proper, correct, appropriate, and truly natural conduct of the living being (soul) is known as right conduct. The main purpose for a human being is to free himself from attachment (raga) and aversion (dvesha). That is to be free from all impure activities of thought, word, and deed. This will attain the state of perfect equanimity. For practical purposes, right conduct comprises ethical codes, rules, and disciplines which an aspirant is required to pursue for the ultimate freedom. Ahimsa - Non-violence Satya - Truth Achaurya - Non-stealing Aparigraha - Non-possession/Non-attachment

 Virtue of Jainism: Jainism teaches us to practice the vows of nonviolence (AHIMSA), truth (SATYA), non-stealing (ACHAURYA), chastity or purity of mind and body (BRAHMACHARYA, partial or total celibacy), and nonpossessiveness (APARIGRAH) in our daily lives Path of divine practice in jainism

Yoga Yoga is a generic term for the physical, mental, and spiritual practices or disciplines which originated in ancient India with a view to attain a state of permanent peace

How can we apply these values to build great teams?

 Arrogance is a serious destructive human emotion like anger, deception, jealousy, and greed. Encarta dictionary defines it as contemptuous pride-a strong feeling of self-importance that is expressed by treating others with contempt or disregard. Other equivalent words for arrogance are: Conceit, Egotism, Superiority, False Pride, Overconfidence, Superciliousness, Selfimportance, and Condescension. Many world religions such as Christianity, Islam, Hinduism, Judaism, Buddhism, Jainism, and Taoism have described arrogance as a sin and condemned it in no uncertain terms.

 If we study the history of mankind, we will find that it is replete with stories of people who fell from grace or were destroyed or were bruised badly by arrogance. Arrogance is very difficult to get rid of because the person who has this vice usually is close minded, tends to be vindictive and possesses a large dose of anger as well.

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 Recognize the equality of souls - We need to respect all life and all our human beings. Jainism clearly says: All souls are equal. This means that any temporary perception of superiority should not blind us and make us arrogant.

Humility produces positive results - We need to understand that humility generates respect, co-operation and pleasant vibrations while dealing with our fellow human beings. Arrogance on the other hand invites contempt, dislike and hate. Our choice should be obvious.

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 Arrogance obstructs and humility fosters resolution of conflicts. More problems have existed throughout history because of ego clashes. If we show humility to others in resolving a conflict, even our opponents will calm down and show a way to get out of it. On the other hand, if we are perceived as arrogant, our opponents will play hard ball and devise ways to teach us a lesson, thereby lowering the chances of resolution.

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How can we eradicate social issues from the society?

INTRODUCTION
As human beings the problems, humanity is facing today, are our own and thus remove the sense of fear and insecurity, which is the sole cause of armament, race and second for check the mad race for weapons. For Jainas, it is the sense of insecurity which causes fear and vice a versa. It is through firm faith in mutual credibility and non-violence that humanity can get rid of this mad race for nuclear weapons and thus can solve the problem of its survival.

The Problem of War and Violence

At the root of all types of wars and violence lies, the feeling of discontentment and the will for power and possession. The book `Tension that causes war' tells us the causes that create group conflicts. Causes of war in old days: will for power and possession of women or land or money. Causes of war now-a-days: economic inequality, over population, sense of insecurity and unequal treatment on the basis of caste, creed and color. Jaina thinkers have all the time, condemned war and violence. In Uttradhyayana, it is said "If you want to fight, fight against your passions. It is much better to fight with one's own passionate self than to fight with others, If some one is to be conquered, it is no other than your own self. One who has got victory over one's own self is greater than the one who conquers thousand and thousand of warriors.

 Though Jainas aim at complete eradication of war and violence, it is not possible as long as we are attached to have possession for any thing. They also agree on the point that those who have a social obligation to protect others life and property are unable to dispense with defensive war. The problem of war and violence is mainly concerned with worldly beings. They cannot dispense with defensive and occupational violence. But what is expected of them is to minimize the violence at its lowest. Ignorant and innocent persons should not be killed in wars at any cost.

 Jaina thinkers have suggested the following two measures: First, minimizing the war should be fought without weapons and in the referee ship of some one. Only a man, who is detached even to his body and has heart free from malice can protect his right non-violently. In addition to this such efforts can bear fruits only when raised against one who has human heart. Its success becomes dubitable when it has to deal with some one, who has no faith in human values and wants to serve his selfish motives. But the fact remains that violence for Jainas is an evil and it cannot be justified as a virtue in any case.

Problem of Disintegration of Human Society

The disintegration of human race also, is one of the basic problems, humanity is facing today. Really, the human race is one and it is us who have erected the barriers of caste, creed, color nationalities etc. and thus disintegrated the human race. We must be aware of the fact that our unity is natural while these divisions are artificial and man made. Due to these artificial man made divisions, we all are standing in opposition to one another. Instead of establishing harmony and mutual love, we are spreading hatred and hostility in the name of these man-made artificial divisions of caste, creed and color. Jainism, from its inception, accepts the oneness of human race and oppose these man made divisions of caste and creed. Lord Mahavira declared that' human race is one. He further says that there is nothing like inferiority and superiority among them.

 All men are equal in their potentiality. None is superior and inferior as such. It is not the class but the purification of self or a good conduct that makes one superior. It is only through the concept of equality. The pity is that we have become thirsty of the blood of our own fellow beings. It is a well known fact that countless wars have been fought on account of these man-made artificial divisions. Not only this, we are claiming the superiority of our own caste, creed and culture over others and thus throwing one class against the other. Now, not only in India but all over the world class- conflicts are becoming furious day by day and thus disturbing the peace and harmony of human society unity of mankind, which Jainism preached ,from the very beginning, that we can eradicate the problem of disintegration and class conflict. It is mutual faith and co-operation which can help us in this regard. Jaina hold that it is not the mutual conflict but mutual co-operation, which is the law of living. In his work Tattvartha sutra Umaswati maintains that mutual co-operation is the essential nature of human beings13. It is only through mutual faith, co-operation and unity that we can pave the way to prosperity and peace of mankind.

 Though Jainas believe in the unity of mankind, yet for them unity doesn't mean absolute unity. By unity they mean an organic-whole, in which every organ has its individual existence but works for a common goal, i.e. human good. For them unity means ,'unity in diversity'. They maintain that every race, every religion and every culture has full right to exist, with all its peculiarities, but at the same time, it is its pious duty to work for the welfare of the whole humanity and be prepared to sacrifice its own interest in the larger interest of humanity. In the Jaina text namely Sthanangasutra there is the mention of Gram dharma, Nagardharma, Rastradharma etc. referring to one's duty to- wards one's village, city and nation that has to be fulfilled.

Present status of women mentioned in various scripture and compare with todays scenario.
For some Jains a woman's very femaleness creates spiritual inequality: in todays scenario women have got equal rights as the male gender. Women do enjoy every single right in terms of equality in all aspect in the modern era, but it is not as same in the jainism religion. It is said that jainism is dedicated to equality but the female sex itself draws the line of inequality in the jainism.

 We know that there are 2 sects in the jainism: 1. Digambara Jain 2. Svetambara Jain The Digambara Jain sect believes that women cannot achieve liberation without being reborn as men first. The modern era does not believe in any such rituals. The present world believes one can only be liberated by the karma and his doings for both the men and women. Although The Svetambara sect disagrees with it.

 Nakedness Digambara Jains hold this view because they believe that nakedness is an essential element of the road to liberation. Mahavira himself, whose life shows Jains the way to liberation, set an example of total nudity that Digambaras believe monks should follow. Since women are not allowed to be naked in public they cannot achieve liberation directly, and so are seen as second-class citizens.

This ban on female nakedness is partly intended to protect both men and women: If women went around naked it would cause men to experience sexual desire and the desire produced would hinder the man's progress to liberation. Naked women would feel ashamed of being naked and the feeling of shame would hinder their progress to liberation. It's also intended to prevent the disruptive consequences of allowing women to walk around naked.

AHIMSA AND WOMEN

Digambaras also believe that women are inherently himsic (which is best translated as harmful). This comes partly from a belief that menstrual blood kills microorganisms living in the female body. The killing of the micro-organisms is said to show that a female body is less non-violent than a male body

Q7) How to manage conflict and stress by practicing values of scriptures?

DHARMA: the path or Dharma (truth, teaching) was one of strict asceticism, renunciation and moral cultivation. He instructed his followers to cultivate the three jewels of: Right belief Right knowledge Right conduct

 Right belief: This doesn't mean believing what you're told, but means seeing (hearing, feeling, etc.) things properly, and avoiding preconceptions and superstitions that get in the way of seeing clearly. Right knowledge: this means having an accurate and sufficient knowledge of the real universe - this requires a true knowledge of the five (or six) substances and nine truths of the universe - and having that knowledge with the right mental attitude.

Right conduct: This means living your life according to Jain ethical rules, to avoid doing harm to living things and freeing yourself from attachment and other impure attitudes and thoughts.

Jains believe that a person who has right faith and right knowledge will be motivated and able to achieve right conduct.

 Emerging from these three jewels and relating to right conduct are the five abstinences, which are the vows of: Ahimsa (non-violence) Satya (truthfulness) Asteya (not stealing) Aparigraha (non-acquisition) Brahmacharya (chaste living)

LEARNING
The Jain Acaryas have discussed same of the social issues that confront us today such as sexual relationships, marriage and family and the role and status of women. Modern scholars also provide us with updated interpretations of ancient principles. On the matter of sexual relationships, Jainism sets celibacy (Bramacharya) as the norm. For the monk, the vow is defined as total abstinence, but for the layman it means inner purity. The householder must be content with his own wife and must consider all other women as his sisters, mothers and daughters. The Acaryas had a realistic understanding of the power of sex and counselled against its indulgence through suggestive literature, sexual fantasies and intimacy.
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 Sexual deviations were to be avoided, including contact with lower animals and inanimate objects. The scriptures provide many examples of positive sexual relationships that are applicable to the present situation. Unlike the Hindus who look upon marriage as a sacrament, Jains treat the institution as a contract. Its purpose is to make sex licit within a family. The role of sex between husband and wife is strictly procreational, so that its engagement is limited to the ovulation period. Notwithstanding many of its own unique features, the Jain concept of the family is strongly influenced by the prevailing Hindu culture.

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 Women have been accorded equal status to men within the Jain religion. As a matter of fact, there were more women in the order of Lord Mahavira than men. The scriptures record many tributes to exceptional women. The care of women, especially in critical situations, is given a higher priority than that of men. Mothers of the Tirthankaras are given special honor through communal worship. Legends abound in which heroines such as Brahmi, Sundari, Mallikumari, and Rajimati have come to the aid of men.

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 Women have also been celebrated for their learning and have been recognized for their exceptional contributions in the field of education, culture and religion. So far as their legal and social status within the community is concerned, Jaina women are on a par with their Hindu sisters.

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THANK YOU!!!

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