Karma
When soul indulges in perverse tendencies like attachment, aversion, anger, deception, greed, lust etc. due to ignorance, subtle atoms of Karma (energy) which cannot be experienced by any of the five senses flow in (Ashrava) of their own and stick (Bandha) into soul's countless space points (Pradesh) forming a "Karmic" body around and imprisoning the soul.
The imprisoned soul from infinite past is impure, like gold before excavation, it has to pass through fire and water, before it becomes pure god. Similarly the soul attracts and discards Karma continuously until it passes through confessions, repentance, penance, self control, austerity, renunciation, religious deeds, non injury (Ahimsa), etc. till the soul thoroughly gets liberated and becomes pure.
Every soul is immortal Basic Substance. Its attributes are (Gunas) inalienable, and possess unlimited strength, omnniscient knowledge and vision, blissfulness. All virtues remain dormant.
Concept of God in Jainism
Jainism believes in God but not as a creator, a theory which neither denies the existence of the soul nor starts with the presupposition of a creator but makes each individual the laster of his own destiny, holds out immorality for every living being, visible or invisible and insists upon very highest rectitude of life up to final perfection, as a necessary means to permanent happiness now and hereafter. The Jain "Spiritual Leaders" lived in flesh on earth as ordinary men, when purged of all the infatuating elements like anger, hatred or other passions and attain this state, of pure soul , leading to final beatitude in life, everlasting omniscience. Only thereafter the religion is propounded by the "Omniscient Teachers" (Jain Arhats). At the end of their life -span, leaving the body, the soul attains the final pure natural state of existence (Pure Effulgence Divine) in everlasting spiritual bliss. The "Moksha" that is "Siddhatwa" (Godhood) has the beginning but no end. All the souls attaining "Siddhatwa" are equal in all respects and they have their own individuality.
No Commandments
There are no Commandments, Omniscient Spiritual Teachers (Arhats) show right path traveled by them, and right conduct practised by them in their journey to salvation. Their guidance, advice and teaching are considered and accepted as Commands. The spiritual leaders and preceptors never issue commandments. Commands are sacrosanct and violation results in untold sin (woe).
Jain Monk
Right faith and Right knowledge usually go together, one should have faith in the one who is a spiritual climax of positive dynamism who is "Arhat" - Right Faith means, therefore the Faith in the Omniscient Teacher - "Arhat". Right conduct prescribed by Jainism is very difficult to observe. But if you have "Right Faith" right behaviour will come in the natural course. A Jain monk has no home of his own. He moves from village to village on barefoot. He does not shave but removes his hair by plucking. He keeps no extra clothes. He does not keep money. He meditates and prays in silence and solitude. He does not take bath, for there is life in water, (the water itself is a living entity). He does not want to hurt anyone, he does not cook, because there is life in fire. Solicits his requirements by visiting several house-holders but accepts equivalent to only a few morsels per family just as honey-bee gathers honey. He does not use vehicles in order to protect the life in particles of dust on the road. His every tissue and texture of life is beaming with reverence for life and this is the essence of Jainism.
From where does he get such enormous strength to observe "Right Conduct" prescribed by Jainism? The answer is rule of aspiration and strength. Higher the aspiration, higher is the flow of strength. "Right Faith" is the aspiration, which is the highest in case of Jain monks, and Right Conduct is born out of aspiration and it is also the highest. Therefore Jainism puts all its stress on "Right Faith". "Right knowledge" is a bridge between "Right Faith" and "Right Conduct". There are fundamental divisions of spiritual life, which Jainism introduces us.
Ahimsa Samyam and Tapa :
The three divine qualities, "Ahimsa (Non Injury) Samyam (Renunciation) and Tapa (Penance) from raising a mortal to an immortal one, elaborately explained in the Jain Scriptures" together with various systems for giving them practical shape in our life. To put it in a nutshell, Ahimsa has eight, Samyam has seventeen and Tapa has twelve types of observations.
I : Ahimsa : Harmlessness (Non -Violence the supreme religion)
Ahimsa-non injury- not to hurt anybody is the negative side of non-violence, but reverence for life is the positive side of non-violence, To love the whole cosmos with motherly tenderness is the positive side of non-violence, for Jains its scope and nature are very wide and deep, covering every form of life.
Jainism expects every Jain, to venerate the sanctity of life, whatever that be a clod of earth, a drop of water or a burning charcoal or a branch of a tree. He fully respects every form of life whatever it is or wherever it is. A Jain regards every soul as equal to his own. He has reverence for life whether it is in the lowest form or the highest.
II : To observe the maximum possible reverence for life, is possible only if Samyam (Complete renunciation) is accepted, is to become a Jain monk or nun (Shraman).
The Jain monk/nun (Shraman) at the of initiation takes five great vows (Mahavrata).
To put
it briefly they are :
1) Pranatipata Viramana : To abstain from Himsa (violence-injury) of mobile (Trasakaya)
and immobile (Sthaverkaya)- such as plants, earth etc; whether visible or
invisible.
2) Mrushavad Viramana : To abstain from speaking untruth..
3) Adattadana Viramana : To abstain from taking anything (even a blade of grass)
without prior
permission of the owner.
4) Maithuna Viramana : To abstain from " Sex passion". The sex
passions implies materialistic pleasures of all the five senses-complete
celibacy is implicit.
5) Parigraha Virmana : To abstain from possession or acquisition. And in
addition the sixth Rathribhojana Virmana, (Nocturnal meals). To abstain from
food and water, 48 minutes before sunset and not until 48 minutes after sunrise.
It is implicit that all vows must be fully observed i.e..by (I) thought, (II) speech,(III) physical action, (IV) He will not do it himself, Nor (V) get it done through others, neither (VI) approve nor appreciate others doing it.
(III) TAPA - PENANCE (12 Kinds)
The attachment and aversion brings into soul Karmic Atoms, which is the root cause of our worldly existence. Karmic Atoms control and direct our every movement whether it be inner or outer. But when we become aware of the mighty spiritual empire hidden in us, Karmic Atoms loose their hold on us. Then it is not the matter that dominates the Soul but it is the Soul that dominates the matter. How can you remove Karmic atoms completely from your Soul so that the eternal spiritual splendour in you may outshine everything?
Jainism has prescribed 12 methods to uproot the Karmic Atoms the soul. There are 12 kindsof Penance : 6-exterior and 6-interior.
A : Exterior
1)
Anashana
a : To forgo meal or meals
b : Ordinarily fasting for minimum 36 hours, if possible even without water .
2) Unodary :To eat less i.e. to keep the belly partly unfilled.
3) Vritti Sankshepa : To reduce number of varieties - in food-reduce wants.
4) Rasa Parityaga : To forgo rich luscious dishes-tasty food.
5) Kaya Klesh : Self suffering - bodily austerity.
6) Sanlinata : To remain still or minimum bodily movements-control of temptation.
B) Interior :
7) Prayaschitta :- Expiation and self introspection, confession and penance.
8) Vinaya :- Respect - reverence, humility.
9) Viaya :- Vachha : Serve your fellow beings and spiritual superiors.
10)Swadhyaya :- Scriptual and religious studies.
11)Dhyana :- Meditation -concentration.
12) Kayotsarga : Meditation -reflections in a particular way (statue like) without moving the body including eyelid - lips - absolute indifference to the body and its needs. Each penance is of ascending importance. The practice of self-conquest is the path towards purification.