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10Oct, 2019

Learning More About Jainism

Posted by : Universal Life Church Ministry Comments Off on Learning More About Jainism
In Jainism, those who teach the dharma are known as tirthankaras, or spiritual guides.

For many Westerners, there are two “main” Eastern religions: Buddhism and Hinduism. The Abrahamic trio of Judaism, Christianity, and Islam are more popular in the West, leaving many people unfamiliar with a majority of religions and beliefs in the East. Jainism, for example, is an ancient religion practiced predominantly in India. According to scholars, this religion has roots that date back to the sixth century BCE, where it developed alongside Buddhism, which itself was a somewhat new school of thought at the time.

Though the average Westerner might not know much about it, statistics show there are more than 4 million followers of Jainism located in India alone. Give yourself a moment to explore some of the main facts about this religion and discover what Jainism is all about.

Systems of Belief

There are several guiding principles when it comes to Jainism. The main view of Jainism is that the universe is eternal and populated with both mortals and gods who work together in a complex hierarchical system. The texts that make up the Jain dharma are thought by Jains to be filled with truths that can apply to all times throughout history. Those who teach the dharma are known as tirthankaras, or spiritual guides. Tirthankaras do not merely become teachers, they must survive the cycle of birth and death and find a path for others to follow.

One of the biggest tenets of Jainism is Ahinsā, which is about nonviolence. Not only must Jains abstain from violent actions, they are also called to actively work on eliminating violent thoughts from their minds and hearts. Jains believe that harming others inevitably leads back to harming one’s own soul, which is why living a life free of violence is promoted above all else. This philosophy of noninjury applies to human beings as well as animals, with many Jains being vegetarians. The only exception comes during war, when leaders might need to harm others to protect their kingdoms.

Many Sides

Many religions and societies tend to see issues in terms of black and white. There is a clear, defined right and wrong in these systems. Still, most people tend to understand the world exists in shades of gray and many circumstances are contextual. Jains admit openly that the universe is complex and difficult to understand. This principle, known as Anekāntavāda, is centered on metaphysical truth and the idea that reality has many aspects. Anekāntavāda loosely translates to “many-sidedness,” and a great deal of the teachings in this school of thought elaborate on the limitations of language.

According to Anekāntavāda , the universe can be experienced by human beings in a truthful way. Unfortunately, human beings are limited in how they can express their thoughts and experiences. Since language cannot fully capture the complicated nature of life, Jains believe that humans can only attempt to express what they believe to be true. Jains also believe all philosophies must have limitations or conditions, since no human mind can fully express truth. Without these limitations, many Jains will not consider a philosophical point of view as valid.

Nonattachment from Possessions

Finally, another important principle for Jains is aparigraha, also known as nonattachment. Jains, like many other religious groups, believe too many possessions can ultimately be problematic. While this applies to physical, worldly items, it also refers to internal possessions. Followers of Jainism are encouraged to free themselves from pride, anger, deceitfulness, wrong-belief, and whatever else might be holding them back from truly living a life of nonattachment.

Though Jainism has been around for centuries, many people around the world are still somewhat unfamiliar with this religion. By learning about this belief system, you are giving yourself a chance to open your mind and see things from a fresh perspective.

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