Jainism

Arihanta:

When a person destroys his ghati karmas, he attains keval-jnana. He has regained the original attributes of his soul which are perfect knowledge, vision, power, and bliss. He is omniscient of the past, present and future forms of all entities (living and nonliving beings) of the universe. He is still a human being. He preaches the religion and remains in the state of blissful condition for the rest of his life. He is known as an Arihant.Arihantas have two categories: Tirthankara, Ordinary-kevali.

Tirthankara:

Immediately after attaining keval-jnana, if a person establishes the four-fold religious order of monks, nuns, sravaks (male laypeople), sravikas (female laypeople) is known as Tirthankara.

He preaches the Jain philosophy, religion, ethics, etc. to his followers.Twenty-four Tirthankaras are born during this descending part of the time cycle (Avasarpini Kaal) of this region (Bharat Kshetra) of the universe. No two Tirthankaras have lived at the same time in this region. Generally a Tirthankara is born when the religion is at its depression state. He revives the same philosophy and religion at that time. Sometimes he gives a different form to the religion depending upon the time, place, and human behavior.

For example, Lord Mahavir preached five great vows, while Lord Parshva preached four great vows. The vow of celibacy was included in the non-possession category during Parshav’s time.

Tirthankaras are also known as Jina or Nirgrantha.

Jina means one who has conquered his inner passions like desire and hatred.

Nirgrantha means one who has gotten rid of all attachments.

Ordinary-kevali :

The only difference between Tirthankara and ordinary-kevali is that the latter does not establish the religious order. He remains in the state of perfect blissful condition for the rest of his life after attaining Keval-jnan. In the religious scriptures the name Arihantas and Tirthankaras are interchangeably used because ordinary-kevalis do not play a significant role in the religious order.

Siddha :

All Tirthankaras and ordinary-kevalis destroy their remaining Aghati karmas, and attain liberation at the end of their present life. Now they are known as Siddhas. They are totally free. They do not possess body. They are free from the birth and death cycle. They do not feel pleasure and pain, or joy and sorrow. They live in an ever lasting blissful condition at the top of Lokakas known as Moksha. All siddhas possess the same quality of soul, and their attributes are same. However, they still maintain their unique identity. For Example, Lord Mahavir’s soul as a siddha has a different form than the soul of Lord Bahubali.

Jain Puja symbolizes various aspects of our religion. One should reflect on such aspect while performing the puja rituals. There are different types of puja being performed for various religious and social ceremonies.

The following eight types of materials is generally used for puja.

1. Jala Puja: (Water) Water symbolizes the ocean. Every living being continuously travels through Life Ocean of birth, life, death, and misery. This puja reminds that one should live the life with honesty, truthfulness, love and compassion towards all living beings. This way one will be able to cross the Life Ocean and attain Moksha or liberation. The path of liberation is Samyak Darshan, Samyak Jnan and Samyak Charitra in Jain religion.
2. Chandan Puja: (Sandal wood) Chandan symbolizes Knowledge (Jnan). During this puja one should reflect on Right Knowledge. Right knowledge means proper understanding of reality which includes Soul, Karma, and their relationship. Jainism believes that the Path of Knowledge is the main path to attain liberation. Bhakti or Devotion helps in the early stages of one’s effort for liberation.
3. Pushpa Puja: (Flower) Flower symbolizes conduct. Our conduct should be like a flower, which provides fragrance and beauty to all living beings without discrimination. We should live our life like flowers with full of love and compassion towards all living beings.
4. Dhup Puja: (Incense) Dhup symbolizes ascetic life. While burning itself, Dhup provides fragrance to others. Similarly true monks and nuns spend their entire life selflessly for the benefit of all living beings. This puja reminds that one should thrive for a ascetic life which ultimately leads to liberation.
5. Deepak Puja: (Candle) The flame of Deepak represents a Pure Consciousness or a Soul without any bondage or a Liberated Soul. In Jainism such a Soul is called Siddha or God. The ultimate goal of every living being is to become liberated from karma. By doing this puja one should thrive to follow Five great Vows: Non violence, Truthfulness, Non stealing, Chastity and Non possession. Ultimately these proper conducts coupled with right faith and knowledge will lead to liberation.
6. Akshat Puja: (Rice) The household rice is the kind of grain seeds, which are non-fertile. One cannot grow rice plants by seeding the household rice. Symbolically it means that rice is the last birth. By doing this puja one should thrive to put all the efforts in the life in such a way that this life becomes one’s last life and after the end of this life one will be liberated and will not be reborn again.
7. Naivedya Puja: (Sweet) Naivedya symbolizes a tasty food. By doing this puja, one should thrive to reduce or eliminate the attachment to tasty food. Healthy food is essential for survival, however one should not live for to eat a tasty food. Ultimate aim in one’s life is to attain a life where no food is essential for our existence and that is the life of a liberated Soul, who lives in Moksha forever in ultimate bliss.
8. Fal Puja: (Fruit) Fruit symbolizes Moksha or Liberation. If we live our life without any attachment to worldly affair, continue to perform our duty without any expectation and reward, be witnessed to all the incidents that occurred surrounding to and within us, truly follow ascetic life, and have a love and compassion to all living beings, we will attain the fruit of Moksha or liberation. This is the last Puja symbolizing the ultimate achievement of our life.

The ultimate end, and purpose of all life and activity is to realize the free and blissful state of our true being. True philosophy in Jainism should result in removing all bondages (karmas) in the process of purifying the soul.

The central theme of Jainism considers religion as a science of ethical practice. It conceives the human body as a chariot on which the soul rides towards liberation. The conduct of the present life should be aimed to attain total freedom from which there is no return to the birth and death cycle. Every soul can attain godhood, i.e., supreme spiritual individuality by realizing its intrinsic purity and perfection.

An individual, in his conduct can be guided by the examples of five benevolent personalities (panch parameshthi).

They are:

• supreme human beings (arihantas)
• pure or perfect souls (siddhas)
• master teachers (acharyas)
• scholarly monks (upadhyayas)
• ascetics (sadhus)

Arihantas are human beings who have attained keval-jnana, and realized perfect vision, knowledge, power, and bliss. They have preached the religion principles, philosophy of life, and the path of liberation. At the end of their human life they will be totally liberated and will become siddhas. Siddhas are souls that are completely free from karmic bondage and have attained liberation. Both arihantas and siddhas are the Gods of Jain religions.At present in the absence of arihantas, ascetics provide the spiritual guidance. The first step in the process of self-realization is to discard superstitious beliefs and to adopt a rational attitude in life. Jainism lays down a definitive course of practical moral discipline, contemplation of the highest truth, and reorientation of life in light of these for attaining ultimate reality or truth.

The principle features of Jainism are:

• religious tolerance
• ethical purity
• harmony between self and one’s environment
• spiritual contentment

Along with other Indian systems, it prescribes a path to liberation (Moksha), which consists of the three jewels (trinity or ratna-traya) of Jainism:

• right perception (samyak darsana)
• right knowledge (samyak jnana)
• right conduct (samyak charitrya)

Right perception creates an awareness of reality or truth, right knowledge impels the person to proper action, and proper conduct leads him to the attainment of the total freedom. They must coexist in a person if one is to make any progress on the path of liberation.

Right Perception (Samyak Darsana): Right perception consists in seeing the true nature of every substances of the universe. Jainism advocates that one should first try to know, comprehend, and understand the nature of reality, one’s own self, religious goal, and the path. One should analyze it, examine it, test it, and verify it, and then, if satisfied, be convinced of its truth and efficacy. From the practical point of view, perception in the nature of the reality means to have a total faith in the preachings of tirthankars, and their scriptures known as agams.

Right Knowledge (Samyak Jnana): Right perception or faith makes us realize the reality of life, and the seriousness of our purpose in life. Right knowledge is the true, correct, proper, and relevant knowledge of the reality, the tattvas.

Mainly one has to know the following:

• Six Universal Entities (Substances) soul, matter, motion, rest, space, and time.
• Nine Tattvas (Principles) Jiva, Ajiva, Asrava, Bandh, Punya, Papa, Samvara, Nirjara, and Moksha.
• Philosophically, this is known as the theory of non-absolutism (Anekantvada) and calls for an attitude of openness. Our limitations of knowledge dictate a style of relativity. The style of Syadvada allows no room for assertions. This Jain theory of knowledge, incorporating the two principles of non-absolutism and relativity, has made an esteemed contribution toward liberalizing the mind of human being.

Right knowledge makes us examine in detail the matter brought into the mind by right conviction. Both are mental processes. Right knowledge must be free from three main defects:

• Doubt
• Delusion

Right Conduct (Samyak Charitrya): Proper, correct, appropriate, and truly natural conduct of the living being (soul) is known as right conduct. The main purpose for a human being is to free himself from attachment (raga) and aversion (dvesha). That is to be free from all impure activities of thought, word, and deed. This will attain the state of perfect equanimity.For practical purposes, right conduct comprises ethical codes, rules, and disciplines which an aspirant is required to pursue for the ultimate freedom.

This resolves into taking the five vows of an ascetic or house-holder.

• Ahimsa – Non-violence
• Satya – Truth
• Achaurya – Non-stealing
• Brahmacharya – Chastity
• Aparigraha – Non-possession/Non-attachment

Right faith and right knowledge are required for right conduct, and all are interdependent. All aspirants dedicate themselves to proper conduct through vows and subvows. Vows are at the heart of Jain morality and are undertaken with a full knowledge of their nature and a determination to carry them through.The trinity are necessary for a successful life. This threefold discipline helps us realize our own intrinsic purity. The three jewels must be cultivated collectively to ensure liberation. Individually, they are incomplete and insufficient because they are mutually dependent. In isolation, perception, knowledge or conduct causes conflicts or tensions and vitiates the environment. Collectively, the three jewels produce harmony, contentment, and blissfulness with the progressive march of the soul to higher planes.

The nine tattvas, or principles, are the single most important subject of Jain philosophy. It deals with the karma theory of Jainism, which provides the basis for the path of liberation. Without the proper knowledge of this subject, a person can not progress spiritually. The true faith and understanding of this subject brings about right faith (samyak-darshana), right knowledge (samyak-jnana), and right conduct in an individual.

• Jiva – soul or living being (Consciousness)
• Ajiva – non-living substances
• Asrava – cause of the influx of karma
• Bandh – bondage of karma
• Punya – virtue
• Papa – sin
• Samvara – arrest of the influx of karma
• Nirjara – exhaustion of the accumulated karma
• Moksha – total liberation from karma

* Punya and Papa are the diverse results of Asrava and Bandh. Some exponents of Jains do not treat them as separate tattvas. According to them, there are only seven principles instead of nine.

1. Jiva (soul) Substance: Explained in The Six Universal Substances chapter.
2. Ajiva (Non-living) Substances: Explained in The Six Universal Substances chapter.
3. Asrava (Cause of the influx of karma): Asrava is the cause which leads to the influx of good and evil karma which lead to the bondage of the soul. Asrava may be described as attraction in the soul toward sense objects.

The following are causes of influx of good and evil karma:

• Mithyatva – ignorance
• Avirati – lack of self restraint
• Kasaya – passions like anger, conceit, deceit, and lust
• Pramada – unawareness or unmindfulness
• Yoga – activities of mind, speech, and body.

In addition to the above causes, the five great sins; violence, untruth, stealing, sensual     indulgence, and attachment to worldly objects are also the cause of the influx of karmas.

4. Bandha (Bondage of karma)

Bandha is the attachment of karmic matter (karma pudgala) to the soul. The soul has had this karmic matter bondage from eternity. This karmic body is known as the karmana body or causal body. Karmic matter is a particular type of matter which is attracted to the soul because of its ignorance, lack of self restraint, passions, unmindfulness, activities of body, mind, and speech. The soul, which is covered by karmic matter, continues acquiring new karma from the universe and exhausting old karma into the universe through the above mentioned actions at every moment. Because of this continual process of acquiring and exhausting karma particles, the soul has to pass through the cycles of births and deaths, and experiencing pleasure and pain. So under normal circumstances the soul can not attain freedom from karma, and hence liberation.

Karmic matter attaching to the soul assumes four forms:

Prakriti bandha – Type of karma Sthiti bandha – Duration of karma Anubhava bandha –    Intensity of attachment of karma Pradesa bandha – Quantity of karma

Prakriti Bandha: When karmic matter attaches to the soul, karma will obscure its essential nature of: perfect knowledge, vision, bliss, power, eternal existence, non-corporeal, and equanimity.

Prakriti bandha is classified into eight categories, according to the particular attribute of the soul that it obscures.

Jnana-varaniya It covers the soul’s power of perfect knowledge.

Darasna-varaniya It covers the soul’s power of perfect visions.

Vedniya It obscures the blissful nature of the soul, and thereby produces pleasure and pain.

Mohniya It generates delusion in the soul in regard to its own true nature, and makes it identify itself with other substances.

Ayu It determines the span of life in one birth, thus obscuring its nature of eternal existence.

Nama It obscures the non-corporeal existence of the soul, and produces the body with its limitations, qualities, faculties, etc.

Gotra It obscures the souls characteristics of equanimity, and determines the caste, family,social standing, etc.

Antaraya It obstructs the natural energy of the soul and prevents it from attaining liberation. It also prevents a living being from doing something good and enjoyable. Ghati and Aghati karmas: The above eight karmas are also categorized into two groups, known as ghati and aghati karmas.

Ghati Karmas Jnana-varaniya, Darasna-varaniya, Mohaniya, and Antaraya karmas are called Ghati karmas (dangerous karmas) because they obscure the true nature of the soul. Aghati Karmas Ayu, Nama, Gotra, and Vedniya karmas are called Aghati karmas. They do not obscure the original nature of the soul. However, they associate with the body of the soul. Hence they can not destroyed by the soul so long as it possesses a body.When a person destroys all of his ghati karmas, at that time he attains keval-jnana. However, he continues to live as a human being because none of his aghati karmas are destroyed. He can only attain liberation after all of his aghati karmas are destroyed. Hence he attains liberation after his death. When a person attains keval-jnana, he is known as an Arihant. If an Arihant establishes the four fold order of Monks, Nuns, Sravaka, (male layperson), and Sravika (female layperson) then the Arihant is called a Tirthankara. Other Arihantas are known as ordinary Kevali. After Nirvana (death) both Tirthankaras and ordinary Kevalis are called Siddhas. All Siddhas are unique individuals, but they all possess perfect knowledge, vision, power, and bliss. Hence from the qualities and attributes point of view all Siddhas are same.

Sthiti Bandha When karmic matter attaches to the soul the duration of the attachment is determined at that time according to the intensity or dullness of the soul’s passions. Anubhava Bandha or Rasa Bandha What fruits the karmic matter will produce is determined at the time of attachment by varying degrees of passions. Pradesa Bandha The quantum of karmic matter that is drawn towards the soul for attachment is determined by the intensity or dullness of the soul’s action.

5. Punya (Virtue): The influx of karmic matter due to good activities of the mind, body, and speech with the potential of producing pleasant sensations is called punya or virtue. Activities such as offering food, drink, shelter, purifying thought, physical and mental happiness, etc. result in producing punya karmic matter.
6. PAPA (Sin): The influx of karmic matter due to evil activities of the mind, body, and speech with the potential of producing unpleasant sensations is called papa or sin. Activities such as violence, untruth, theft, unchastity, attachment to objects, anger, conceit, deceit, lust, etc. result in producing papa karmic matter.
7. Samvara (Arrest of Karma): The method which arrests fresh karma from coming into the soul is samvara. This process is a reverse of asrava. It can be accomplished by constant practice of:- restraint of mind, body, and speech- religious meditation – conquest of desire – forgiveness, tenderness, purity, truth, austerity, renunciation, unattachment, and chastity
8. Nirjara – Nirjara is the exhaustion of karmic matter already acquired. – The karmas exhaust themselves by producing their results when it is time for them to do so. – Unless they are exhausted before they are mature and start producing results, it becomes difficult to be free. By that time, new karmic matter begins to pour in. Therefore, it becomes necessary for one who desires final liberation to exhaust all karmas before maturity. This is called nirjara. Nirjara is to be done by rigorous austerities.

External Nirjara:

• Anasan – complete abstinence of eating and drinking
• Alpahara – reduction in the quantity of food one normally eats
• Ichhanirodha – control of desire for food and material things
• Rasatyaga – complete abstinence of eating or drinking juicy and tasty foods such as honey, alcohol, butter, milk, tea, sweets, juice etc. (no attachments to the taste of the foods) Kayaklesa – control of passions by discipline
• Samlinata – sitting in a lonely place in due posture with senses withdrawn

Internal Nirjara:

• Prayaschita – repentance for the breach of vows
• Vinaya – appropriate behavior towards a teacher
• Vaiyavrata – selfless service to the suffering and deserving
• Svadhyaya – studying/listening of religious scriptures
• Bhutsarga – non-attachment to the body
• Subha-dhyana – religious meditation

9. Moksha – Moksha is the liberation of the living being (soul) after complete exhaustion or elimination of all karmas. A liberated soul regains totally its original attributes of perfect knowledge, vision, power, and bliss. It climbs to the top of Lokakas and remains there forever in its blissful and unconditional existence. It never returns again into the cycles of birth, life, and death. This state of the soul is the liberated or perfect state, and this is called “Nirvana.”

Right knowledge, right faith, and right conduct are the three most essentials for attaining liberation.

In order to acquire these, one must observe the five great vows:

• Non-violence – Ahimsa
• Truth – Satya
• Non-stealing – Achaurya or Asteya
• Celibacy/Chastity – Brahmacharya
• Non-attachment/Non-possession – Aparigraha

 

1. Non-violence (Ahimsa):

Among these five vows, non-violence (Ahimsa) is the cardinal principle of Jainism and hence it is called the highest religious principle, or the cornerstone of Jainism.

Non-violence is the supreme religion (Ahimsa parmo dharma)

It is repeatedly said by all Tirthankaras in Jain literature “Do not injure, abuse, oppress, enslave, insult, torment, torture, or kill any creature or living being.” According to Jainism all living beings, irrespective of their size, shape, or different spiritual developments are equal. No living being has a right to harm, injure, or kill any other living being, including animals, insects, and plants. Every living being has a right to exist and it is necessary to live with every other living being in perfect harmony and peace.

Nonviolence is based on love and kindness for all living beings. Nonviolence in Jainism is not a negative virtue. It is based upon the positive quality of universal love and compassion. One who is actuated by this ideal cannot be indifferent to the suffering of others. Violence of every type should be completely forbidden. Mental tortures by way of harsh words, actions, and any type of bodily injuries should also be avoided. Even thinking evil of some one is considered violence in Jainism. Practically, it is impossible to survive without killing or injuring some of the smallest living beings. Some lives are killed even when we breathe, drink water, or eat food. Therefore, Jainism says that minimum killing of the lowest form of life should be our ideal for survival.

In the universe, there are different forms of life, such as, human beings, animals, insects, plants, bacteria, and even smaller lives which cannot be seen even through the most powerful microscopes. Jainism has classified all the living beings according to their senses as follows:

• five senses – human, animals, birds, heavenly, hellish beings
• four senses – flies, bees, etc.
• three senses – ants, lice, etc.
• two senses – worms, leaches, etc.
• one sense – vegetables, water, air, earth, fire etc.

The five senses are, touch, taste, smell, sight, and hearing.

It is more painful if a life of the higher forms (more than one sense) are killed. All non-vegetarian food is made by killing a living being with two or more senses. Therefore, Jainism preaches strict vegetarianism, and prohibits non-vegetarian foods.

Jainism explains that violence is not defined by actual harm, for this may be unintentional. It is the intention to harm, the absence of compassion, and the ignorance that makes an action violent. Without violent thought there can be no violent actions. Non-violence is to be observed in action, speech, and thought. One should not be violent, ask others to do so, or approve of such an activity.

2. Truth (Satya):

Anger, greed, fear, jokes, etc. are the breeding grounds of untruth. To speak the truth requires moral courage. Only those who have conquered greed, fear, anger, jealousy, ego, frivolity, etc., can speak the truth. Jainism insists that one should not only refrain from falsehood, but should always speak the truth which should be wholesome and pleasant. One should remain silent if the truth causes pain, hurt, anger, or death of any living being.

Truth is to be observed in speech, mind, and deed. One should not utter an untruth, ask others to do so, or approve of such activities.

3. Non-stealing (Achaurya or Asteya):

Stealing consists of taking another’s property without his consent, or by unjust or immoral methods. Further, one should not take anything which does not belong to him. It does not entitle one to take away a thing which may be lying unattended or unclaimed. One should observe this vow very strictly, and should not touch even a worthless thing which does not belong to him.

When accepting alms, help, or aid one should not take more then what is minimum needed. To take more than one’s need is also considered theft in Jainism. The vow of non-stealing insists that one should be totally honest in action, thought, and speech. One should not steal, ask others to do so, or approve of such activities.

 

4. Celibacy / Chastity (Brahmacharya):

Total abstinence from sensual pleasure is called celibacy. Sensual pleasure is an infatuating force which sets aside all virtues and reason at the time of indulgence. This vow of controlling sensuality is very difficult to observe in its subtle form. One may refrain from physical indulgence but may still think of the pleasures of sensualism, which is prohibited in Jainism.

Monks are required to observe this vow strictly and completely. They should not enjoy sensual pleasures, ask others to do the same, nor approve of it. There are several rules laid down for observing this vow for householders.

5. Non-attachment / Non-possession (Aparigraha):

Jainism believes that the more worldly wealth a person possesses, the more he is likely to commit sin to acquire the possession, and in a long run he may be more unhappy. The worldly wealth creates attachments which will continuously result in greed, jealousy, selfishness, ego, hatred, violence, etc.

Lord Mahavir has said that wants and desires have no end, and only the sky is the limit for them.

Attachments to worldly objects results in the bondage to the cycle of birth and death.

Therefore, one who desires of spiritual liberation should withdraw from all attachments to pleasing objects of all the five senses.

Monks observe this vow by giving up attachments to all things such as:

• Material things: Wealth, property, grains, house, books, clothes, etc.
• Relationships: Father, mother, spouse, sons, daughters, friends, enemies, other monks, disciples, etc.
• Feelings: Pleasure and painful feelings towards touch, taste, smell, sight, and hearing objects. They have the equanimity towards music and noise, good and bad smells, soft and hard objects for touch, beautiful and dirty sights, etc.

They do not eat food for taste but for survival with the intention to destroy his karma with the help of this body. Non-possession and non-attachment are to be observed in speech, mind, and deed. One should not possess, ask others to do so, or approve of such activities.

Jainism has laid down and described in much detail these five great vows for the path of liberation. These are to be observed strictly and entirely by the monks and nuns. Partial observance is laid down for the householders with an additional seven vows.

The holiest symbol is a simple swastika. A Jain swastika is normally associated with the three dots on the top accompanied with a crest and a dot. Another important symbol incorporates a wheel on the palm of a hand, symbolizing Ahimsa.

Other major Jain symbols include:

• 24 Lanchhanas (symbols) of the Tirthankaras
• Triratna (three umbrellas, signifying triple gems of Jainism) and Shrivatsa symbols
• A Tirthankar’s or Chakravarti’s mother dreams
• Dharmacakra and Siddha-chakra

Eight auspicious symbols (The Asta Mangalas). Their names are (in series of pictures):

Swastika -Signifies peace and well-being

Shrivatsa -A mark manifested on the centre of the Jina’s chest, signifying a pure soul.

Nandyavartya -Large swastika with nine corners

Vardhamanaka -A shallow earthen dish used for lamps, suggests an increase in wealth, fame and merit due to a Jina’s grace.

Bhadrasana -Throne, considered auspicious because it is sanctified by the blessed Jina’s feet.

Kalasha -Pot filled with pure water signifying wisdom and completeness

Minayugala -A fish couple. It signifies Cupid’s banners coming to worship the Jina after defeating the God of Love

Darpana -The mirror reflects one’s true self because of its clarity

Fasting is one of the main tools for practicing external austerity. It helps to keep the demands of the body under check and assists in the focus on the upliftment of the soul. Depending on the capacity of an individual, there are several types of fasting:

• Complete fasting: giving up food and water completely for a period
• Partial fasting: eating less than you need to avoid hunger
• Vruti Sankshepa: limiting the number of items of food eaten
• Rasa Parityaga: giving up favourite foods

During fasting one immerses oneself in religious activities such as worshiping, serving the saints (monks and nuns & to be in their proximity), reading scriptures, meditating, and donating to the right recipients. However, before starting the fast Jains take a small vow known as pachkaan. A person taking the vow is bound to it and breaking it is considered to be a bad practice.

Most Jains fast at special times, such as during festivals (known as Parva. Paryushana and Ashthanhika are the main Parvas, which occurs 3 times in a year) and on holy days (eighth & fourteenth days of the moon cycle). Paryushana is the most prominent festival (lasting eight days for Svetambara Jains and ten days for Digambars) during the monsoon. The monsoon is considered the best time of fasting due to lenient weather. However, a Jain may fast at any time, especially if he/she feels some mistake (negative karma generally known as paap or ‘papa’) has been committed. Variations in fasts encourage Jains to do whatever they can to maintain self-control.

Types of Fasting

Aathai: A person practising this form of fasting will not eat anything for eight days. During this period, they live only by drinking previously boiled water (8 hours ago at the maximum). They drink water after going to temple or after prayer that is done after 11 o’clock and before sunset. Normally on 8th day of fasting, the success is celebrated by the community by organising a procession to the temple. On the 9th day, the person will stop fasting. The relatives and friends will come and help the person to break the fast.

Tela: A person practising this form of fasting will not eat any thing for three days. During this period, they live by drinking previously boiled water. Normally on the 3rd day of fasting their successful completion is celebrated. This is also called “Atham”. A similar fast lasting two days is called “Chattha”.

Masskhaman: A person practising this form of fasting will not eat anything for thirty days. During this period, they live by drinking previously boiled water. Normally on the 30th day of fasting their successful completion is celebrated.

Olee: In this practice, for 9 days food is taken without any additive that provides specific taste such as ghee (clarified butter), spices, salt, etc.

Varshitap: This is a difficult form of fasting and demands a high level of skill and discipline; it is based on the story of Lord Rishabh not eating or drinking for 400 days. It is possible for people to try a variation of Varshitap by eating every alternate day, in general. They can eat only twice in every alternate day, but in between during some special calendar events, they may have to fast longer periods..

Ayambil: a person eats only one kind of food per day, which can not contain salt and even no oil.

Other kind of fasting include Ekashana and Biashana.

Jain festivals are characterized by both internal and external celebrations. The internal celebration is through praying (expressing devotion to Jinas), practicing meditation, spiritual studies and renunciation.

Paryushan is an important festival among the Jain festivals. It happens during late August/September commencing on the twelfth day of the fortnight of the waning moon cycle and ending in the fourteenth of the fortnight of the waxing moon cycle. This is generally a rainy season in Northern parts of India. During this 18 day period[42] Jain scholars and monks visit temples and explain the Jain philosophy. Jains during this period practice external austerities such as fasting, limiting their normal activities so as to reduce the harm to worms and insects that thrive during this season. At the conclusion of the festivities, a reflection on the past is encouraged, and Pratikraman is done for repentance of faults. Forgiveness is given to and asked for from all those considered.

Mahavir Jayanti, The birthday of Mahavir, the last Thirthankar is celebrated on the thirteenth day of the fortnight of the waxing moon, in the month of Chaitra. This day occurs in late March or early April on the Gregorian calendar. Lectures are held to preach the path of virtue. People meditate and offer prayers.

Diwali (Deepavali or festival of lights) is celebrated on the new moon day of Kartik, usually in late October or early November on the Gregorian calendar. On the night of that day, Mahavir, the last Thirthankar attained Nirvana or deliverance and attained liberation from the bondage of all karmas. During the night of Diwali, holy hymns are recited and meditation is done on Mahavir. And on the very second day of Diwali they celebrate their New Year.

Ashadh Chaturdasi, The sacred commencement of Chaturmas takes place on the 14th day of the fortnight of the waxing moon of Ashad. The Jain monks and nuns remain where they happen to be for four months until the 14th day of Kartik Shukla. During these four months the monks give daily discourses, undertake religious ceremonies, etc.

Shrutha panchami or Gyan Panchami is on the fifth day of the fortnight of the waxing moon of Kartik (the fifth day after Diwali). This day is devoted for pure knowledge. On this day books preserved in the religious libraries are cleaned and studied.