Introduction to Jainism:

Jainism is an ancient and profound religious tradition that originated in India. It is one of the oldest
religions, about 2,500 years ago. Jainism is a philosophy and way of life that has been shaping the lives
of its followers for centuries.

At the core of Jainism, there are five fundamental principles:

1. Non-violence (ahimsa): Absolute non-violence towards all living beings.

2. Truth (satya): Value of truthfulness and honesty in all aspects of life.

3. Aparigraha (no acquiring of property): It is the concept in which possessions should include only what
is necessary at a particular stage in one's life. It is a form of self-restraint that avoids greed by which
material gain destroys or hurts people, other living things, and nature in general.

4. No stealing (Asteya): Refraining from stealing or taking what does not belong to you.

5. Abstinence/Celibacy (Brahmacharya) - A monk or nun should not enjoy sensual pleasures, which
includes all the five senses, nor ask others to do the same, nor approve of another monk or nun
engaging in sexual or sensual activity.

Jainism is unique in its respect for spiritual leaders known as Tirthankaras. Among these respected
figures, Vardhaman Mahavira stands out as one of the most prominent and is often regarded as the
founder of Jainism.

• Mahavira left his home in pursuit of spiritual awakening and adopted an ascetic life at 30. He
wandered for about 12 years, practiced severe austerities, and eventually attained
enlightenment of 42 under the Sāla tree.
• The enlightenment he attained is Kevala Jnana (omniscience, or infinite knowledge).
• His teachings emphasize the importance of renouncing worldly attachments and leading a life of
discipline and asceticism.

Core beliefs and practices:

1. NON-VIOLENCE: It is a cornerstone of Jainism. Jains believe in non-violence towards humans and
all living beings, including animals and plants, as a crucial aspect of Jainism.
2. VEGETARIAN DIET: This commitment extends to their strict vegetarian diet and meticulous harm
avoidance, even to the fewest creatures.
3. ASCETICISM: Severe self-discipline and avoidance of all forms of indulgence, typically for
religious reasons. The monks and nuns take an ascetic vow after renouncing all relations and
possessions.
4. PATH TO SPIRITUAL LIBERATION: The Jain path to spiritual liberation involves rigorous ethical
and spiritual practices. Followers fast, meditate, and seek to purify their souls. The goal is to
break free from the cycle of birth and death and attain spiritual enlightenment.
 • Reincarnation: Where the soul undergoes numerous cycles of reincarnation until it achieves
liberation from the cycle of samsara.
• One's karma determines this cycle of birth, death, and rebirth. Jains believe bad karma is caused
by harming living things.
• To avoid bad karma, Jains must practice ahimsa, a strict code of nonviolence.

When was Jainism Founded?

• Jainism's history can be traced through 24 Tirthankaras. In Jainism, Tirthankaras were supreme
preachers and spiritual leaders of dharma, the righteous path.
• The 1st tirthankara is believed to be Shree Rishabh Nath Bhagwan. He spoke about rebirths,
death and reincarnation and is rewarded as the person who helped people break out of the
chain of these rebirths.
• The first Jain figure that we do have historical evidence for is the 23rd tirthankara,
Parshvanatha. He lived between 9th-7th BCE.
• Jainism was established by Mahavira, also known as Vardhamana, and he is known to be the
24th or last Tirthankara. He was born in Patna, Bihar, and he was a Kshatriya, which is the
warrior caste. He was the successor of Parshvanath.
• Mahavira was called 'Jina', meaning winner, and that is where the name Jainism came from. The
two major sects or schools of Jainism are Digambara and Svetambara.
• Digambara literally means sky-clad, which refers to their traditional practice of neither
possessing nor wearing clothes. From the previous point, we can establish that this sect focused
on non-attachment and non-possession of any material goods. People who follow Svetambara,
meaning white-clad, wear white clothes. This is one of the main differences between them,
apart from their difference in beliefs about their texts and origins.
• These two sects started forming roughly around the 3rd century BCE and had completely split by
5th century CE.

What did Jainism Propound?

• Mind control - According to Jainism, the path of liberation from suffering starts with mind
control. This includes accomplishing certain goals or being in control of one’s immense desires.
Jainism suggests meditation.
• Jiva (soul) - It means ‘self’ which refers to consciousness. This consciousness manifests itself in
terms of intelligence, intuition, perception, pleasure and pain. Jainism believes that the mind is
not a permanent entity and that it is exists only during conscious processes. After each bodily
death, Jiva is born into another body until it achieves liberation.
• Ajiva (inanimate substance) - Has no soul and therefore cannot die. It is non-living and therefore
cannot feel pain and pleasure, cannot die or be born.
• Jiva's behaviors and experiences are influenced by the Ajiva with whom it interacts.
• Knowledge - Distinguishing attribute soul therefore it is the nature of the soul to know. This
knowledge is derived from various factors - senses, power of the soul etc. There are two types of
knowledge, Naya (partial knowledge) and Pramana (holistic knowledge).
 • Preaches that even the smallest living beings should be protected and not harmed - believes
that all living beings in the world desire to live. They desire happiness and dislike misery.
• In Jainism, actions that carry moral significance are considered to cause certain consequences in
just the same way as, for instance, physical actions that do not carry any special moral
significance. The main classification includes two types, Ghatiyã Karma (Destructive Karma) and
Aghatiya Karma (Non-Destructive Karma).
• Karma and Jiva: A Jiva's acts and intentions result in the accrual of karma. Karma is drawn to the
soul because of its deeds, thoughts, and emotions. Karmic particles cling to the soul and shape
its future experiences and situations.

Conception of Self:
According to Jainism the self also known as jiva is different from the material body. The self is a
nonmaterial substance, which is of the nature of consciousness. The self is not inert, however. It is an
active, knowing and feeling agent. They consider self to be the enduring factor binding the momentary
states into a coherent continuum. The Jaina thinkers consider self from two different perspectives.

Self-as-such is unsullied by karma and unhindered by the physical body.

In the existential condition the inherent omniscience and illumination of the self are obscured by karma.

Self as-such is infinite in four ways (Ananta Catuṣṭaya).

It is infinite in knowledge.

It has infinite intuitive capabilities.

The unsullied self enjoys infinite bliss and can exercise infinite power.

Jainism in Psychology:
• Jain scriptures describe a philosophy of mind and a science of nature that can well be compared
to modern psychology. Epistemology was the basis of the psychological analysis of mental states
and events.
• Knowledge of metaphysics was necessary for the understanding of Jain psychology. This
psychology relied upon introspection and the insights of the seers and, to some extent, the
behaviour of other ascetics and laypeople that helped them to develop the study of mental
phenomena.
• Experimental investigation had little interest to them.
• The soul is a fundamental principle according to the Jain scriptures. It’s basic characteristic being
Upayoga, which refers to any conscious activity considered the source of all experience:
cognitive, connotative and affective.
 • This conscious activity expresses itself as Jnaana (knowledge) and darsana (perception) in the
light of cetanaa (consciousness). Consciousness is manifested in the empirical processes of life.
Empirical experience arises out of the contact of the sense organs with objects. Empirical
processes make a distinction in consciousness between knowing, feeling and experiencing the
results of karma (deeds).
• Jains have developed a systemic theory of mind. It is a quasi-sensory organ and it has two
components: the material (dravya and mana) and the psychic (bhaava and mana). Dravya and
mana consists of infinite, fine, coherent particles of matter (manovarganaas), necessary for
mental functioning. Bhaava and mana is expressed in mental processes such as thought and
recollection.
• Jains are aware of the interaction between the mind and the body. The empirical approach shows
that there is a mutual influence between mind and body. Jain seers recognised two types of
experiences: sensory and extra-sensory. Sensory experience is indirect, it is conditioned by the
sense organs and the mind, while extra-sensory experience is direct, apprehended by the self
without the help of the sense organs or the mind. The sensory organs are the 'windows' through
which the self apprehends the external world. The mind performs the function of organising
impressions received through the sensory organs to arrive at coherent experience. Jains have
developed a systemic theory of mind. It is a quasi-sensory organ and it has two components: the
material (dravya and mana) and the psychic (bhaava and mana). Dravya and mana consists of
infinite, fine, coherent particles of matter (manovarganaas), necessary for mental functioning.
Bhaava and mana is expressed in mental processes such as thought and recollection.
•
Jains are aware of the interaction between the mind and the body. The empirical approach shows
that there is a mutual influence between mind and body. Jain seers recognized two types of
experiences: sensory and extra-sensory. Sensory experience is indirect, it is conditioned by the
sense organs and the mind, while extra-sensory experience is direct, apprehended by the self
without the help of the sense organs or the mind. The sensory organs are the 'windows' through
which the self apprehends the external world. The mind performs the function of organizing
impressions received through the sensory organs to arrive at coherent experience.
Philosophical basis of Jaina Psychology:

• Umāsvāti’s (first century CE) Tattvārtha-Sūtra is the main and standard text of Jaina philosophy.
• Jaina philosophy follows the philosophy of the Upanishads regarding a number of philosophical
issues:
➢ Doctrine of soul
▪ Svabhava- pure or natural form
▪ Vibhava- impure or unnatural form
➢ Doctrine of transmigration- human soul is constrained to a cycle of rebirth and this
transmigration is completely dependent on its karma.
➢ Doctrine of karma- Jains believed that karma is a physical substance that is everywhere
in the universe. Karma particles are attracted to the soul by the actions of the soul.
➢ Doctrine of liberation- salvation of soulfrom samsara upon the destruction of all karmic
bonds.
▪ Its psychology was based on detailed foundations of THE DOCTRINE OF KARMA.
• Jain philosophy accepts three reliable means of knowledge(Pramana):
• PERCEPTION- Pratyuksha
• INFERENCE- Anumana
 • TESTIMONY- Sabda ( or word of scriptures)

Nature of Consciousness:

• Consciousness is the essential characteristic of the Self

• It is something that is innate rather than something that is influenced by the external factors
• There are 8 parts talked about in Jainism under consciousness.
o Cognition:

▪ Modification of consciousness
▪ 2 types:
• Darsana: corresponds to indeterminate perception
• Jnana: corresponds to determinate perception
▪ I.P - indeterminate perception
▪ D.P - determinate perception
▪ Views regarding the distinction between the two above:
• I.P is introspective in character, D.P is observational
• I.P is the knowledge of generic characters, D.P is knowledge of specific
characteristics
• I.P is the first stage of cognition by the apprehension of the existence of
an object, D.P next stage with specific determination
▪ I.P & D.P occur successively
▪ 2 kinds of D.P
• Sensory and mental: depends on the senses
• Super sensory : directly derived from soul
▪ Perception is the direct and immediate knowledge of objects (
visdajnanasvabhavam
▪ Primary form of perception (mukhya) dependent on mind and senses
▪ Secondary form of perception (samvyavaharika) conditioned by the senses and
mind
o Sense Organs:

▪ 5 sense organs
▪ Each sense has two parts - physical and psychical
▪ Physical sense :
• Organ itself
• Protecting environment
▪ Psychical sense:
• Attainment
• Activity
▪ For perception, the senses remain in the same state and mind cognises the
object without any connection with them
o Non-Verbal Comprehension:

▪ Two types of comprehension:

• Verbal: sruta
• Nonverbal: mati
▪ Seven categories of non-verbal:
• Sensation - avagraha
 • Speculation - iha
• Perceptual judgment - avaya
• Retention, recollection, recognition, reasoning - Dharana
▪ Sensation is vague cognition, and the first result of contact between sense and
organ
▪ Speculation : knows it more clearly
▪ Perceptual judgment is when we distinguish between right and wrong
▪ Retention is absence of forgetting
▪ Recollection is based on latent mental impressions
▪ Recognition combines perception and recollection
▪ Reasoning helps in drawing conclusions
o Verbal Comprehension:

▪ Cognition based on words read or heard from trustworthy people, preceded by

nonverbal comprehension
▪ Language is an essential factor
▪ Performs two functions:
• Reals content to knower himself
• Content to others as well
▪ 8 qualities:
• Reading
• Questioning
• Attention
• Grasping
• Enquiry
• Conviction
• Retention
• Right action
o Extrsa sensory Perception:

▪ 3 types:
• Clairvoyance - avadhi
• Telepathy - manah paryaya
• Omniscience - sarvajnatva
▪ Clairvoyance confined to material objects
▪ Telepathy cognition of the states of mind of others
▪ Omniscience perfect manifestation of consciousness, highest type of cognition
o Affection (Emotion):

▪ Pleasure and pain are the bases of emotion

▪ Emotions can categorized into passions( or strong emotions and quasi emotions
or mild emotions)
▪ Four major passions are
• Anger
• Pride
• Deceit
• Greed
▪ Mild emotions: ( nonsexual)
• Laughter
 •Sorrow
•Liking
•Disliking
•Disgust
•Fear
▪ Sexual emotions:
• Male-sexuality
• Female-sexuality
• Mixed-sexuality
o Conation:

▪ 4 types of mental activity:

• True
• Untrue
• True and untrue
• Neither true or untrue
▪ True activity corresponds with the object and untrue activity does not
o Control of Mental Activity:
▪ If mental activity is controlled, flow of new Karmic matter can be checked , and
the old annihalated resulting in emancipation
▪ Means of control of mental activities:
• Self regulation
• Moral virtue
• Contemplation
• Conquest of affliction
• Auspicious conduct
• Austerity
• Physical: non-attachment, lightness of body, conquest of
senses, self discipline, and cessation of karmic particles
• Mental: meditation which includes dharana, dhyana, and
samadhi, pratyahara
Jaina Theory of Perception:

• According to Jainism consciousness or awareness is the essential quality of each individual soul.
By itself a soul does not require any external means to gain knowledge because knowledge is
inherent in its essential nature and by that it has omniscience or the all knowing awareness
without the need to depend upon perception or cognition.
• Knowledge does not arise because of perception or mental activity. It exists in itself, whether we
know or not and whether we perceive things or not. In other words the world is real, not an
illusion.
• Means of Knowledge
o 1. Mati(Sensory Knowledge):
▪ Mati is mind. Mati jnana is the knowledge of the mind, usually gained through
your senses, memory, remembrance, cognition, and deductive reasoning.
▪ From a soul's perspective, this is indirect knowledge derived through the agency
of the mind and its faculties (senses).
o 2. Sruthi(Scriptural Knowledge):
 ▪ When you learn something from other sources, other people or beings, through
your observation of signs, symbols or words, we call it sruthignana or the
knowledge of sruthi or hearing.
▪ This type of knowledge is gained through association (labdhi), attention
(bhavana), understanding (upayoga) and naya or varied interpretations of the
meaning of things (naya). This is indirect knowledge obtained through
description, authority, study, hearing and listening.
o 3. Avadhi(Clairvoyance):
▪ You gain this type of knowledge not through physical means such as the senses
or the mind, but through your psychic abilities, or through clairvoyance and
intuitive awareness, by overcoming the limitations of time and space.
▪ It is beyond the boundaries of your ordinary awareness and faculties and not
generally available to everyone. This is direct knowledge.
o 4. Mahaparyaya(Telepathy):
▪ This knowledge is gained by reading the minds and thoughts of others.
▪ It is also direct knowledge obtained from others through extra sensory
perception such as telepathy or mind reading.
▪ Mahaprayaya is facilitated when an individual attains or nears the state of
perfection. In that state his own ego becomes silent and dormant. Thereby he is
able to enter into any consciousness at will and experience oneness with it.
o 5. Kevala:
▪ It is the highest knowledge gained when you transcend your ordinary self and
attain perfection or aloneness (kaivalya).
▪ Hence only a Jina or Kevalin has access to it, and through him others may learn
it as shruti.
▪ By itself this knowledge does not require any outward agency for its
transmission because it is always there, in the consciousness of the soul which
flowers full in an enlightened Jina, unattached, unlimited and without any
constraint of time and space, duality and objectivity.
▪ Since it is transcendental, it cannot be conveyed or expressed adequately to the
satisfaction of others.
▪ However, it can be obtained omnisciently in a state of perfection, when the soul
becomes liberated from the bondage to the cycle of births and deaths.

Relevance of Jainism Today:

• Jainism follows basic principles like Non-violence, Truth, Chastity, Non-Stealing, Non-
Possessiveness which is fundamental to a society and for Individual sense of development.
• Jainism in fact, plays a pivotal role for the protection of the environment, for nurturing morality,
ethics and universal brotherhood.
• Jainism with Psychology has elucidated the concepts like “The Theory of Emotion”, “Extra
Sensory Perception” and the most Importantly Mental Control by Meditation and Austerity.
• Jains call meditation Samayik, a word in the Prakrit language roughly meaning "equanimity". The
aim of Samayik is to transcend our daily experiences as "constantly changing" human beings,
(Jiva), and identify with Atma, our "unchanging" reality.
• Jainism persisted in meditation, concentrating the mind until the set goal is achieved. Jain
meditation seeks as its hopeful result of this practice the lessening of the dross of karma, which
holds the soul and the body down.
• Though with each generation the concept of meditation has changed with the current need,
today meditation has been wide spread to practice mental control and develop mental well-
being which is essential to our day-to-day life.