History and theory of religions. Jainism (most important)

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History and theory of religions. Jainism (most important)

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21. Jainism

Mahavira Vardhamana is considered the founder of Jainism. According to the Jain tradition, he was only the last of the 24 teachers - tirthakars (creators of the path), whose teaching arose in the distant past. The Jain teaching existed for a long time only in the form of an oral tradition, and a canon was compiled relatively late (in the XNUMXth century AD). The Jain doctrine proclaims dualism. The essence of a person's personality is twofold - material (ajiva) and spiritual (jiva). The connecting link between them is karma, understood as subtle matter, which forms the body of karma and enables the soul to unite with gross matter. The connection of inanimate matter with the soul by the bonds of karma leads to the emergence of an individual, and karma constantly accompanies the soul in an endless chain of rebirths. Jains have developed the concept of karma in detail and distinguish between eight types of different karmas, which are based on two fundamental qualities. Evil karmas negatively affect the main properties of the soul. Good karmas keep the soul in the cycle of rebirths. And only when a person gradually gets rid of evil and good karmas, will his liberation from the fetters of samsara occur.

Jains believe that a person, with the help of his spiritual essence, can control and manage the material essence. Only he himself decides what is good and evil. God is just a soul that once lived in a material body and was freed from the fetters of karma and the chain of rebirth. In the Jain concept, god is not seen as a creator god or a god who interferes in human affairs.

The liberation of the soul from the influence of karma and samsara is possible only with the help of austerity and the performance of good deeds. Therefore, Jainism places great emphasis on the development of an ethic traditionally referred to as the three jewels (triratna). Man can only free himself, and no one can help him. This explains the egocentric character of Jain ethics.

Jainism absolutizes, in particular, the principles of non-causing harm to living beings, principles relating to sexual abstinence, removal from worldly wealth; norms of activity, behavior, etc. are determined.

An integral part of the Jain canon are also various speculative constructions, for example, about the ordering of the world. The cosmos, according to the Jains, is eternal, it was never created and cannot be destroyed.

In Jainism, two directions were formed: orthodox views were defended by the Digambaras, a more moderate approach was proclaimed by the Shvetambaras.

Author: Pankin S.F.

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