More on the Jain religion: attaining 'God-ness'

continued from my examiner website post: http://www.examiner.com/interfaith-spirituality-in-columbus-ga/spirituality-and-more-about-the-jain-religion-101

The Jain philosophy has some fascinating concepts which beg for more reading (as most religions do which is why I write these columns and blog). I think there is something useful and meaningful to be learned from the world’s spiritual traditions. photo of Shri 1008 Mahavir Swami from Dayodaya, Wikimedia Commons.

Here is a link to Jain World and sacred books.: http://www.jainworld.com/. You can read more Jain philosophy at http://www.jainworld.com/philosophy/fundamentals.asp. This very interesting site describes Jiva- or living beings and ajiva or non living matter. Here is what it says about the soul: ‘Jiva (soul): All living beings are called Jivas. Jivas have consciousness known as the soul, which is also called the atma (soul - chetan). The soul and body are two different entities. The soul can not be reproduced. It is described as a sort of energy which is indestructible, invisible, and shapeless. Jainism divides jivas into five categories ranging from one-sensed beings to five-sensed beings. The body is merely a home for the soul. At the time of death, the soul leaves the body to occupy a new one. Tirthankaras have said that the soul has an infinite capacity to know and perceive. This capacity of the soul is not experienced in its present state, because of accumulated karmas.’ [Do you remember that quip, 'hello! anybody home? . . . you wonder if the soul/mind/brain is even in there sometimes!]

The description of soul energy seems to dovetail in some way with some of the findings out of quantum physics and some of the theories proposed by the process philosophers. All religions seem to express some truth and some myth and there are no hard and fast dividing lines but fascinating discoveries. There is another very comprehensive site at http://www.cs.colostate.edu/~malaiya/jainhlinks.html which offers deeper descriptions. For instance on the Twelve Bhavnas (thoughts or reflections) it says, ‘Jain religion puts a significant emphasis on the thought process ofa human being. A person's behavior and his actions are the reflection of his internal thoughts, day in and day out. It is not the action but intention behind the action results in the accumulation of Karma. One should be very careful about his thoughts, how he thinks, and the subject matter of his thought. To make room for pure thoughts, and to drive out the evil ones, Jainism recommends to meditate the following twelve thoughts or Bhavnas. The twelve Bhavnas described here are the subject matters of one's meditation, and how to occupy one's mind with useful, religious, beneficial, peaceful, harmless, spiritually advancing, Karma-preventing thoughts.’

That’s very deep. Considering I was awake in the wee hours of the morning with what the Buddhists call ‘monkey mind’ in spite of knowing tools and techniques to stop runaway worry and crazy thinking, I have to take this seriously. The Jain goal, like that of many religions is to overcome anger, greed, ego and deceit. One recites the Navkar mantra in worship revering virtues of the supreme spiritual beings.

The Jain meditation.org website http://www.jainmeditation.org/pages/godhood.html says, ‘The concept of God is very unique in Jains. Appropriate synonyms are not found in English or other languages to express the full meaning of several terms used in Jain philosophy, metaphysics, or ethics. This unique concept also has an impact on the meaning of prayer, bhakti and worship which attach to pure soul and obscure its natural qualities. Pure soul's natural qualities include omniscience and bliss. Based on the type and amount of karma, a soul takes a body form and has four minor categories of karma with it which define the body, life span, social standing, pleasure and pain. The cycle of birth/death continues until the removal of all Ghati Karma. The path of removal of karma is the Jain path of purification or spiritual progress which ultimately leads to perfection or Godhood.’ Now we might all have thought of ourselves as little Gods at age 2; and maybe at 18- the rest of life is for getting over that!

The Jain concept of the purpose of prayer is quite different too. One is not tugging on Superman’s cape for a supernatural favor. The Jain meditation site reports, ‘God has no desires or attachments and loves all souls equally. Thus, a Tirthankar is unaffected by the kind or mean actions to him/her by surrounding beings. God does not participate in performing miracles for the devotee to fulfill material desires. Worship, prayer, and rituals are for the devotee's self-purification and spiritual aspirations. The praise of God's qualities and remembering of Tirthankar's life are for inspiration. God's idol is always in the meditation posture and without garments, ornaments or weapons. Thus, the idol represents purity and Godhood.’

Any religion can be studied superficially with snap judgments. Each system is vast with its own contexts and meanings. Generalizing or labeling is the last thing one would want to do. After all, ‘handle with care, people inside . . . no, ‘God-ness in the making.’ . .