Abstract This paper explains that Jainism often is seen as very similar to Hinduism and Buddhism, since all three religions preach the doctrine of achieving 'moksh' or release from the recurring cycle of reincarnation. Jainism, however, differs significantly in its conception of the universe and soul and in its conception of life and death. The author points out Jainism's central doctrine of 'ahimsa,' or non-violence, non-action, and non-attachment, is based on Jainism's worldview that there is too much violence and suffering involved in the continuous cycle of birth and death. The paper relates that Jainism helps its followers overcome the fear of death by projecting the promise of a state of eternal bliss, painting a rather divine picture of liberated souls rising through the universe to inhabit the 'siddha loka,' which is not 'the heaven' as understood by many world religions, but rather a place above the highest heaven at the very top of the universe.
From the Paper "According to Jain doctrine, the universe is composed of both dead (ajiva) and living (jiva) matter. However, jiva and ajiva matter are not disparate. In other words, jiva matter contains ajiva elements, and the ajiva, jiva elements. The idea that living and dead matter are intermingled is an important one in understanding Jain doctrine, for it forms the very basis of the religion's conceptualization of ahimsa and the cycle of reincarnation."
Abstract This paper explains that, while Buddhism has developed different sects, Jainism has developed as a distinctive endogamous community marked by its religious tradition. The author points out that Buddhism was a product of Kshastriya groups, who questioned Brahmanism; whereas, Jainas flatly rejected various Vedic teaching in favor of concepts of the individual, regardless of birth, who must work to purify his or her own soul. The paper relates that the Buddha is much more famous due to his philosophy having moved through all of Asia; whereas, Jainism spread through Indian trading communities liberated from a lower status bestowed by the Brahmanical system of varna. The author underscores that both traditions continue to offer a daily and personal prescription for life just as they offer choices in monastic and lay devotional activities.
Outline:
Introduction
The Appeal of Buddhism and Jainism Jainism - Another Reflection of the Same Tradition?
Jainism's Soul and Personality
Syncretism and Appeal
Conclusion - Religion and Location
From the Paper "Jains are much concerned by matters of action or karman, believing that acts can especially darken or interfere with the soul which should by bright and free, as is its nature, if properly maintained. Bad deeds will pollute the soul and have a way of adhering to it, harder to correct than good deals which are easily dispelled. According to Robinson, austerity can help to remove karman already incurred just as restraint stops the arrival of new karman. The jina or 'victors' are the true followers who achieve moksha when still in the body, living out the last of their lives through forces of residual karman."
Tags: india, balanced life, community sutras interior
Abstract This paper examines and explains the essential differences and similarities between Jainism and Hinduism. The paper explains that the main aspect that differentiates Jainism from Hinduism is the mode of thought in Jainism, which denies the theistic and ritualistic aspect that Hinduism incorporated into its doctrine. Another difference noted in the paper is Jainism's emphasis on liberation through self-knowledge and through the radical denial of the world and all sensual aspects associated with it. Finally, the paper notes that there are also many similarities between the two religions, one of which is the shared acceptance of Hindu gods.
From the Paper "A comparison of these two faiths also brings attention to bear on the various interpretations of Hinduism. It should also be noted that Hinduism is not one homogenous body of clear-cut practice and doctrine, it is in fact a complex amalgam of various interpretations and views that form a sometimes contradictory whole. Jainism also cannot be seen in isolation from the cultural and philosophical substratum from which it broke away."
Abstract The author of this paper describes how the Jains practice their religion, as observed by her visit to the Jain center of Northern California. The author points out that Jainism, also known as Jain Dharma, which is one of the most ancient religions in the world still existing today, was traditionally developed in ancient India in the 6th century B.C. The paper stresses that the basic structure of Jainism and beliefs in God differs from the beliefs of Christianity. The author relates that Jainism is a transtheistic religion; whereas, Christianity is a monotheism religion. The paper underscores that Jains do not believe in a God as a creator but rather in an eternal world ruled by natural laws. The author relates that both Christians and Jains have a strong belief in participating in good behavior in hopes of reaching different forms of liberation.
From the Paper "In an interview with Deepak Shah, one of the Jain followers, I was able to understand more about the unique ways the Jain practice their religion. Deepak, who tries to visit the temple once a week, shared some of his personal ritual and practices. In the Jain religion, there are prayers that take place every morning. In daily prayers, Deepak does not pray to a particular Tirhankar by name but bows down to the five noble souls. The prayer known as Navakara Mantra is to show their respects to all noble souls known as Arihantas, Siddhas, Acharyas, Upadhyayas and all the Sadhus and Sadhvis."
Attempts to answer the question of how a non-monotheistic religion, such as Jainism, offers a credible alternative to a monotheistic religion, such as Christianity.
2,780 words (approx. 11.1 pages), 2 sources, 2001, $ 82.95
Abstract The author of this paper looks at the language of logical argumentation, and its need for proofs which he contends has a grounding in the cultural zeitgeist born of monotheistic Christianity. He further contends that the purpose of both is to somehow escape the historically and socially located perspectives from which we see or speak, seeking for incontrovertible, singular, and non-contradictory Truths.
From the paper:
"Should we not, ethically speaking, imagine that Jainism is not in anyway dependent for its worth on the lens through which it is observed? Does it not, in a certain sense, already have an experience-independent existence, unless we assume phenomenology? But the problem is that the philosophical inquiry in Yandell begins with the assumption that religions need to somehow defend the truth value of their claims. While monotheistic Christianity dwells in the house of dependency and the subjugation to the prying eyes of a radical Other, like God; Jainism does not."
From the Paper "Should we not, ethically speaking, imagine that Jainism is not in anyway dependent for its worth on the lens through which it is observed? Does it not, in a certain sense, already have an experience-independent existence, unless we assume phenomenology? But the problem is that the philosophical inquiry in Yandell begins with the assumption that religions need to somehow defend the truth value of their claims. While monotheistic Christianity dwells in the house of dependency and the subjugation to the prying eyes of a radical Other, like God; Jainism does not. "
Abstract This paper details the similar origins of Hinduism and Jainism, explaining that both evolved from the ancient Vedic religions in the region of the Indus River. The similarities of custom and dress of the followers are given as well as their ideas about rebirth, salvation and heaven. The paper looks at their religious literature and their different ideas on the purpose of life.
From the Paper "Jainas and Hindus do not outwardly appear to be different. They are alike in many ways such as dress, occupations, games, language, literature, outlook on life, behavior, superstitions, religious festivals and fasts, sacraments, rituals and diet. Their similarities would not seem so great if we only examine the surface [Liebert, 1976]. However, that is where the similarities end. The Jaina deities, temples, places of pilgrimage, holy days, fasts, festivals, rituals and ceremonies are quite different from those of the Hindus. Although to the Westerner, they may appear to be the same. "
Abstract Jainism and Zoroastrianism are religions that have lasted thousands of years. It is the goal of these two religions to leave it up to humans to find the right path of true happiness and total freedom from the misery of life. The paper explains that Mahavir, the founder of Jainism and Zarathrustra, the founder of Zorostrianism, were two men who spread their philosophies to the masses, while seeking their personal goals of an enlightened and peaceful well being. The paper shows that there are many similarities between these two religions and, once the basics of these religions are understood, it is evident that at the heart of the two beliefs is the philosophy of peace and a "reverence for all life".
From the Paper "The human face indicates Farahavar's connection to mankind. The two wings stand for flight and advancement, and the three feathers on each side stand for bad words, bad reflection, and bad deeds, each of which cause unhappiness and misfortune for mankind. There are two loops at each side of Farahavar representing good and evil. The good faces forward, reminding humans to move toward good and away from evil, which is located in the back. There is a circle, located in the middle of Farahavar's trunk, showing that the spirit is forever immortal. There are two hands on Farahavar, one points up, reminding humans that survival is based in struggle. The second hand is the very root of Zarathrustra's philosophy. This hand holds a ring, standing for loyalty and faithfulness (Varza)."
Tags: enlightenment, india, tirthankara, zarathrustra
Introduction
According to John Hick (1982), the story of religion is one in which the divine gradually has been more and more fully revealed. In his perspective on the history of religion, the early period of religious life was incomplete, with tribal gods and goddesses who were more human projection than divine revelation.
For him, that changed when the world religions were born during the axial period and beyond. Karl Jaspers defined the axial period, or axial age, as that time from approximately 800 B.C.E. To 200 B.C.E. When the first world religions were born that stemmed primarily from individual revelatory experiences."
From the Paper "This research examines the major religions of India, notably Hinduism, Jainism, Sikhism, and Zoroastrianism. The research will discuss major features of the religions, including historical background, key concepts, rituals, and relevance to social organization in India, as well as the distribution of population and elements of religious diversity in countries where Indian religions are found.
Religion, with the Hindu religion predominant, emerges as the decisive element in all areas of Indian history and contemporary society. To see why Hindu culture predominates in India, claiming some 700 million adherents and accounting for 80% of Indians' religion ("Hinduism"), it is important to know that its history goes back to about 1500 BCE. It was in that period that the highly developed agricultural civilization in the .."
Abstract This paper examines most of the world's religions and discusses them in the following contexts: founder and history; gods; views on creation; views on death and the afterlife; and major holidays, festivals, and rites.
The religions discussed are Christianity, Islam, Buddhism, Jainism, Sikhism, Taoism, Shinto, Zoroastrianism, Judaism, Baha'ism, Hinduism, and Wicca.
From the Paper "Like Christianity is to Judaism, Buddhism formed basically as an offshoot of Hinduism. The historical Buddha, known as Gautama Buddha, was a high caste Hindu named Siddhartha who underwent a period of fasting and meditation with monks. Afterwards, he rejected some of the main tenets of Hinduism and preached a Middle Path or Middle Way between worldliness and extreme asceticism. A group of followers helped to organize the Buddha's teachings into a formal religion, much as the Christian apostles and later theologians codified Christianity. Therefore, Gautama Buddha was not so much the founder of the religion as its key prophet and figurehead."
Abstract In this article, the writer studies the concepts of divinity in Eastern religions. The writer discusses key concepts in Hinduism, Buddhism, Jainism, Sikhism, Confucianism, Taoism and Shinto. In this paper, the writer looks at the social and ethical concerns expressed in these religions.
From the Paper "The purpose of this research is to examine the concept of the divine in selected Asian religious traditions. The plan of the research will be to set forth key concepts in Hinduism, Buddhism, Jainism, Sikhism, Confucianism, Taoism and Shinto and to argue that concepts of divinity and worshipful practice are secondary in these religions to social and ethical concerns. Hinduism dominates virtually all aspects of Indian society. To see why Hindu culture predominates in India it is important to know that its history extends to about ... "
Abstract The paper examines how myths, legends, and folk tales have been a main force in nearly all religious doctrines throughout history, including those of Eastern religions such as Sikhism, Buddhism, Shinto, and others. The paper discusses how these stories, often passed down through the generations, both verbally and in written doctrines, serve to help practitioners cope with the complex world in which they live. This paper focuses on how these types of stories affect the lives of followers, and how those followers use the lessons within these myths to teach others about their values and religious practices.
From the Paper "Hindu myths also teach the values of society, which allow the followers to understand how and why their teachings operate within their world. For example, the myth of Mrigari, a non-violent hero, focuses on the relationship between non-violent actions and concepts of Hinduism such as reincarnation and positive karma. In Hindu societies, actions are to be viewed through consciousness, rather than through the physical world (Narayan, 1989). By combining the myth of Mrigari, who is changed in life through his spiritual teacher, with the concepts of the myth, such as the transformation from a violent individual to that of an extreme peacekeeper, the myth serves to explain how non-violent actions can lead the follower of Hinduism to compassion and empathy."
Abstract The doctrine of Karma and the Law of Karma have their roots in Hinduism. Later they were accepted by other religious teachings that developed throughout history, most notably Jainism and Buddhism. This paper looks at the similarities and differences between the Law of Karma in Hinduism, as a religion in which they originated, and Buddhism, a religion that probably played the most important role in the spread of the idea of Karma. The paper also looks at how, even though the Law of Karma and the concept of karma are similar in the two religions, there are major differences in teachings. The discussion is then extended to the differences in the concept of reincarnation since Karma and rebirth are mutually connected.
From the Paper "What is today known under the name Hinduism is the oldest of all the living religions of the world (Coomaraswamy, 1999; Singh, 1983). Hinduism is a set of Indian faiths collected under the common name that has its origins in the Sanskrit name for the great river Sindhu (today Indus River) representing the north-west boundary of India. The term itself has been coined relatively recently by Europeans. Modern Hindus have accepted the term however they call themselves Sanatana Dharma, an eternal faith (Singh, 1983). When the Indo-Aryans invaders came to India from the north in 1800-1500 BC, they found a flourishing civilization in the conquered regions south of Indus River. "
Abstract This paper discusses how Hinduism, which does not revolve around a specific, singular point of origin or scripture, nevertheless unifies people in India through its fundamental integration in their language and their way of life. The author provides a brief overview of the various cultural and social elements that influenced the evolution of Hindu practice, and describes the Hindu process whereby an individual can attain cosmic consciousness. The paper concludes with a brief look at the influence of Hinduism in today's world.
From the Paper "What unifies Hinduism is therefore not so much a central deity, scripture, or history, but rather the needs and fundamental way of life of the people among which it arose. It is as much integrated with the Indian culture as their concrete way of living. Location is also an important element in unifying Hinduism. While the religion has spread throughout the world, India is its unifying region of origin. Hinduism and India are inextricably linked by a long history of evolution and life. Indeed, according to the BBC (2004), the earliest evidence of Hinduism in India can be traced back as far as 3000BCE."
