Introduction to Jainism

SR No.: 006919
Original Sutra Author: N/A
Author: Rudi Jansma, Sneh Rani Jain
Publisher: Prakrit Bharti Academy
Publication Year: 2006
Total Pages: 256
Language: English
Classification: Book_English
File Size: 5 MB

Page 45

HISTORY AND TIRTHAMKARAS
beings and animals, and the first “sermon” contained the essence of all his teachings. He said: “The aim of life is not indulgence in sense pleasures but self-denial and self-sacrifice for the wellbeing of others and the Self. Life is not for attachment but it is for detachment for the sake of selfrealization. Don't fall a victim to instincts and impulses. But make efforts towards the realization of the Self [full conscious awareness of what you really are)” (Kalghatgi p. 23). According to Digambaras he did not actually “say” anything at all, but in his selflessness he only murmured “OM," bringing great ease and relaxation to those who attended him and inwardly understood his teaching. This sound could be perceived by humans as well as animals, but could not be exactly understood. Hence, ganadharas (chief disciples) came quickly to listen to him. They asked questions and he answered.
Rishabha founded four orders: that of male śramanas, female śramanis (monks and nuns) and a male and female lay order (śravakās and śravikās respectively).
The eternal religion
The Tīrthamkara Rishabha went from place of place proclaiming the eternal religion of nonviolence and nonattachment. He taught the seven fundamental metaphysical-ethical principles (tattvas): 1. living substance, i.e. jīva (soul), 2. non-living substance (matter, pudgala), 3. the influx of karmas, 4. bondage, 5. the stopping of the influx of karmas, 6. the removal of accumulated karmas, and 7. the ultimate goal of existence: moksha/nirvāna. He also taught that the universe is eternal, that it was never created, and can never perish.
Here too we see strong similarities with Buddhism. In his very first sermon Buddha taught the essence of all things – the four noble truths: 1. There is suffering (compare: bondage in Jainism); 2. there is a cause of suffering (compare: attraction of karmas); 3. it is possible to remove that cause