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107-1107: The Kaginele Kanaka Guru Peetha was established as a spiritual and cultural center for Kuruba Gowdas in the state of Karnataka , India . The Mahasamsthana was presided over by Shri Beerendra Keshava Tarakananda Puri Swamiji for thirteen years; he wanted to start schools for children of the rural Halumatha community in Kaginele and beyond. Under Shri Beerendra Swamiji there were four Swamijis : 1.Shri Niranjanananda Puri Swamiji, Kaginele, Matha Haveri District, Belludi Matha, Davanagere District. 2.Shri Siddaramananda Swamiji, Tinthani Bridge Matha, Devadurga Talluka, Raichur District, Karnataka . 3.Shri Eshwarananda Puri Swamiji, Hosadurga Matha, Chitradurga District. 4.Shri Shivanananda Puri Swamiji, KR Nagara , Mysore District. After Shri Beerendra Swamiji attained moksha , Shri Niranjanananda puri Swamiji took over as president of Kanaka Guru Peeta, on rotational basis, for five years. He has further developed Kaginel Mutt by providing various facilities. Neeranjanda Swamiji has also built

214-444: A spiritual advisor , or someone who performs traditional rituals outside a temple, or an enlightened master in the field of tantra or yoga or eastern arts who derives his authority from his experience, or a reference by a group of devotees of a sect to someone considered a god-like Avatar by the sect. The tradition of reverence for guru continues in several denominations within modern Hinduism, but rather than being considered as

321-534: A Guru, loving devotion with the Almighty is not possible. Guru Amar Das , the third Sikh Guru says knowledge will have no foundation without a Guru Jainism Jainism ( / ˈ dʒ eɪ n ɪ z əm / JAY -niz-əm ), also known as Jain Dharma , is an Indian religion . Jainism traces its spiritual ideas and history through the succession of twenty-four tirthankara s (supreme preachers of Dharma ), with

428-484: A Jain householder is the voluntary ritual practice of "assuming temporary ascetic status". There are many rituals in Jainism's various sects. According to Dundas, the ritualistic lay path among Śvētāmbara Jains is "heavily imbued with ascetic values", where the rituals either revere or celebrate the ascetic life of tirthankaras, or progressively approach the psychological and physical life of an ascetic. The ultimate ritual

535-567: A Jain mendicant for the period. Śvētāmbara Jains do similarly in the eight day paryusana with samvatsari-pratikramana . The practice is believed to remove karma from one's soul and provides merit ( punya ). A "one day" fast lasts about 36 hours, starting at sunset before the day of the fast and ending 48 minutes after sunrise the day after. Among laypeople, fasting is more commonly observed by women, as it shows their piety and religious purity, gains merit earning and helps ensure future well-being for their family. Some religious fasts are observed in

642-424: A body are called Siddhas (liberated souls). Only a soul with human body can attain enlightenment and liberation. The liberated beings are the supreme beings and are worshipped by all heavenly, earthly and hellish beings who aspire to attain liberation themselves. Purification of soul and liberation can be achieved through the path of three jewels: Samyak Darśana (Correct View), meaning faith, acceptance of

749-411: A duty to rescue all creatures", but resulting from "continual self-discipline", a cleansing of the soul that leads to one's own spiritual development which ultimately affects one's salvation and release from rebirths. Jains believe that causing injury to any being in any form creates bad karma which affects one's rebirth, future well-being and causes suffering. Late medieval Jain scholars re-examined

856-469: A function attended by a variety of people from all over Karnataka , where he shared his vision to develop Kaginele as a Maha Samstana. Under Siddaramananda Swamiji, four branches of the center are running in the Koppala , Kustagi, Basava Kalyana , and Hosakote taluks . This Lingayatism -related article is a stub . You can help Misplaced Pages by expanding it . Guru The oldest references to

963-627: A life of study in the Gurukula (the household of the Guru ). The process of acceptance included proffering firewood and sometimes a gift to the guru, signifying that the student wants to live with, work and help the guru in maintaining the gurukul , and as an expression of a desire for education in return over several years. At the Gurukul, the working student would study the basic traditional vedic sciences and various practical skills-oriented shastras along with

1070-933: A lineage of gurus, who would study and focus on certain schools of Hindu philosophy or trade, also known as the guru-shishya parampara (teacher-student tradition). This guru -driven tradition included arts such as sculpture, poetry and music. Inscriptions from 4th century CE suggest the existence of gurukuls around Hindu temples , called Ghatikas or Mathas , where the Vedas were studied. In south India, 9th century Vedic schools attached to Hindu temples were called Calai or Salai , and these provided free boarding and lodging to students and scholars. Archaeological and epigraphical evidence suggests that ancient and medieval era gurukuls near Hindu temples offered wide range of studies, ranging from Hindu scriptures to Buddhist texts, grammar, philosophy, martial arts, music and painting. The guru-shishya parampara , occurs where knowledge

1177-632: A noun, connotes "teacher" in Sanskrit , but in ancient Indian traditions it has contextual meanings with significance beyond what teacher means in English. The guru is more than someone who teaches a specific type of knowledge, and included in the term's scope is someone who is also a "counselor, a sort of parent of mind ( Citta ) and Self ( Atman ), who helps mold values ( Yamas and Niyamas ) and experiential knowledge as much as specific knowledge , an exemplar in life, an inspirational source and who reveals

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1284-502: A personal teacher. Buddha is called as Lokagaru, meaning "the teacher of the world". In Vajrayana Buddhism's Tantric teachings, the rituals require the guidance of a guru. The guru is considered essential and to the Buddhist devotee, the guru is the "enlightened teacher and ritual master", states Stephen Berkwitz. The guru is known as the vajra guru (literally "diamond guru"). Initiations or ritual empowerments are necessary before

1391-464: A predominantly lacto-vegetarian lifestyle. Parasparopagraho jīvānām (the function of souls is to help one another) is the faith's motto, and the Namokar Mantra is its most common and strongest prayer. Jainism is one of the oldest religions still practiced today. It has two major ancient sub-traditions, Digambaras and Śvētāmbaras , which hold different views on ascetic practices, gender, and

1498-485: A prophet, the guru is seen as a person who points the way to spirituality, oneness of being, and meaning in life. In some forms of Buddhism , states Rita Gross, the concept of Guru is of supreme importance. Guru is called as Garu in Pali. The Guru is the teacher, who teaches the spiritual and religious knowledge. Guru can be anyone who teach this knowledge and not generally need to be Acariya or Upajjhaya . Guru can also be

1605-475: A role served by Jain ascetics . The guru is one of three fundamental tattva (categories), the other two being dharma (teachings) and deva ( divinity ). The guru-tattva is what leads a lay person to the other two tattva . In some communities of the Śvētāmbara sect of Jainism, a traditional system of guru-disciple lineage exists. The guru is revered in Jainism ritually with Guru-vandan or Guru-upashti , where respect and offerings are made to

1712-523: A social and supportive female group. Long fasts are celebrated by friends and families with special ceremonies. Jainism considers meditation ( dhyana ) a necessary practice, but its goals are very different from those in Buddhism and Hinduism. In Jainism, meditation is concerned more with stopping karmic attachments and activity, not as a means to transformational insights or self-realization in other Indian religions. According to Padmanabh Jaini , Sāmāyika

1819-411: A stricter vow by eating only once a day. Jains fast particularly during festivals. This practice is called upavasa , tapasya or vrata , and may be practiced according to one's ability. Digambaras fast for Dasa-laksana-parvan , eating only one or two meals per day, drinking only boiled water for ten days, or fasting completely on the first and last days of the festival, mimicking the practices of

1926-526: A teacher of skills, a counselor, one who helps in the realization of one's Self ( Atma ), who instills values and experiential knowledge, an exemplar, an inspiration and one who helps guide a student's ( śiṣya ) spiritual development. At a social and religious level, the Guru helps continue the religion and Hindu way of life. Guru thus has a historic, reverential and an important role in the Hindu culture. The word Guru

2033-665: A universal religious tolerance", and a teaching of "plurality" and "benign attitude to other [ethical, religious] positions". Dundas states this is a misreading of historical texts and Mahāvīra's teachings. According to him, the "many pointedness, multiple perspective" teachings of the Mahāvīra is about the nature of absolute reality and human existence. He claims that it is not about condoning activities such as killing animals for food, nor violence against disbelievers or any other living being as "perhaps right". The five vows for Jain monks and nuns, for example, are strict requirements and there

2140-400: Is anekāntavāda , from anekānta ("many-sidedness," etymologically " non -oneness" or "not being one") and vada ("doctrine"). The doctrine states that truth and reality are complex and always have multiple aspects. It further states that reality can be experienced, but cannot be fully expressed with language. It suggests that human attempts to communicate are Naya , "partial expression of

2247-440: Is sallekhana , a religious death through ascetic abandonment of food and drinks. The Digambara Jains follow the same theme, but the life cycle and religious rituals are closer to a Hindu liturgy. The overlap is mainly in the life cycle (rites-of-passage) rituals, and likely developed because Jain and Hindu societies overlapped, and rituals were viewed as necessary and secular. Jains ritually worship numerous deities, especially

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2354-1022: Is a "religious death" ritual observed at the end of life, historically by Jain monks and nuns, but rare in the modern age. In this vow, there is voluntary and gradual reduction of food and liquid intake to end one's life by choice and with dispassion, This is believed to reduce negative karma that affects a soul's future rebirths. Of the major Indian religions, Jainism has had the strongest ascetic tradition. Ascetic life may include nakedness, symbolizing non-possession even of clothes, fasting, body mortification, and penance, to burn away past karma and stop producing new karma, both of which are believed essential for reaching siddha and moksha ("liberation from rebirths" and "salvation"). Jain texts like Tattvartha Sūtra and Uttaradhyayana Sūtra discuss austerities in detail. Six outer and six inner practices are oft-repeated in later Jain texts. Outer austerities include complete fasting, eating limited amounts, eating restricted items, abstaining from tasty foods, mortifying

2461-985: Is a fundamental tenet of Jainism. It holds that one must abandon all violent activity and that without such a commitment to non-violence all religious behavior is worthless. In Jain theology, it does not matter how correct or defensible the violence may be, one must not kill or harm any being, and non-violence is the highest religious duty. Jain texts such as Ācārāṅga Sūtra and Tattvarthasūtra state that one must renounce all killing of living beings, whether tiny or large, movable or immovable. Its theology teaches that one must neither kill another living being, nor cause another to kill, nor consent to any killing directly or indirectly. Furthermore, Jainism emphasizes non-violence against all beings not only in action but also in speech and in thought. It states that instead of hate or violence against anyone, "all living creatures must help each other". Jains believe that violence negatively affects and destroys one's soul, particularly when

2568-413: Is a guru who removes the disciples' suffering. Numerous here on earth are those who are intent on social class, stage of life and family. But he who is devoid of all concerns is a guru difficult to find. An intelligent man should choose a guru by whom supreme Bliss is attained, and only such a guru and none other. A true guru is, asserts Kula-Arnava , one who lives the simple virtuous life he preaches,

2675-478: Is a practice of "brief periods in meditation" in Jainism that is a part of siksavrata (ritual restraint). The goal of Sāmāyika is to achieve equanimity, and it is the second siksavrata . The samayika ritual is practiced at least three times a day by mendicants, while a layperson includes it with other ritual practices such as Puja in a Jain temple and doing charity work. According to Johnson, as well as Jaini, samayika connotes more than meditation, and for

2782-421: Is a sin in Jainism, with negative karmic effects. Jainism states that souls begin in a primordial state, and either evolve to a higher state or regress if driven by their karma. It further clarifies that abhavya (incapable) souls can never attain moksha (liberation). It explains that the abhavya state is entered after an intentional and shockingly evil act. Souls can be good or evil in Jainism, unlike

2889-565: Is a wandering mendicant in the Digambara tradition, or a resident mendicant in the Śvētāmbara tradition. For Jain laypersons, it recommends limited possession of property that has been honestly earned, and giving excess property to charity. According to Natubhai Shah, aparigraha applies to both the material and the psychic. Material possessions refer to various forms of property. Psychic possessions refer to emotions, likes and dislikes, and attachments of any form. Unchecked attachment to possessions

2996-513: Is accepted as a truth, as in Hinduism but not Buddhism. The cycle of rebirths has a definite beginning and end in Jainism. Jain theosophy asserts that each soul passes through 8,400,000 birth-situations as they circle through Saṃsāra , going through five types of bodies: earth bodies, water bodies, fire bodies, air bodies and vegetable lives, constantly changing with all human and non-human activities from rainfall to breathing. Harming any life form

3103-435: Is available only to men of three varnas, unavailable to Shudra and women. Kramrisch, Scharfe, and Mookerji state that the guru tradition and availability of education extended to all segments of ancient and medieval society. Lise McKean states the guru concept has been prevalent over the range of class and caste backgrounds, and the disciples a guru attracts come from both genders and a range of classes and castes. During

3210-534: Is called devapuja , and is found in all Jain sub-traditions. Typically, the Jain layperson enters the Derasar (Jain temple) inner sanctum in simple clothing and bare feet with a plate filled with offerings, bows down, says the namaskar , completes his or her litany and prayers, sometimes is assisted by the temple priest, leaves the offerings and then departs. Jain practices include performing abhisheka (ceremonial bath) of

3317-426: Is considered as "faith in the tattvas ". The spiritual goal in Jainism is to reach moksha for ascetics, but for most Jain laypersons, it is to accumulate good karma that leads to better rebirth and a step closer to liberation. Jain philosophy accepts three reliable means of knowledge ( pramana ). It holds that correct knowledge is based on perception ( pratyaksa ), inference ( anumana ) and testimony ( sabda or

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3424-446: Is encouraged if there are concerns about animal welfare. Jain monks, nuns and some followers avoid root vegetables such as potatoes, onions, and garlic because tiny organisms are injured when the plant is pulled up, and because a bulb or tuber's ability to sprout is seen as characteristic of a higher living being. Jain monks and advanced lay people avoid eating after sunset, observing a vow of ratri-bhojana-tyaga-vrata . Monks observe

3531-506: Is for everyone, and offer examples of women and people from all segments of society who are guru and participated in vedic studies. The Upanishads assert that one's birth does not determine one's eligibility for spiritual knowledge, only one's effort and sincerity matters. The early Dharma-sutras and Dharma-sastras, such as Paraskara Grhyasutra, Gautama Smriti and Yajnavalkya smriti, state all four varnas are eligible to all fields of knowledge while verses of Manusmriti state that Vedic study

3638-637: Is high-minded, these teachings will be illuminating. The Bhagavad Gita also exemplifies the importance of a guru within Hinduism . Arjuna when faced with the realization of having to wage war with his kin is paralyzed with grief and remorse. Overwhelmed he lays down his weapons and refuses to fight. Despite his intellectual prowess and skill in warfare he finds himself lacking in Dharmic (moral) clarity. At this moment he turns to Krishna for guidance and in essence seeks Krishna as his guru. This interaction exemplifies

3745-456: Is literally understood as "weighty", states Alex Wayman, and it refers to the Buddhist tendency to increase the weight of canons and scriptures with their spiritual studies. In Mahayana Buddhism, a term for Buddha is Bhaisajya guru , which refers to "medicine guru", or "a doctor who cures suffering with the medicine of his teachings". Guru is the spiritual preceptor in Jainism , and typically

3852-572: Is mentioned in the earliest layer of Vedic texts. The hymn 4.5.6 of Rigveda describes the guru as, "the source and inspirer of the knowledge of the Self, the essence of reality," for one who seeks. In chapter 4.4 within the Chandogya Upanishad , a guru is described as one whom one attains knowledge that matters, the insights that lead to Self-knowledge. Verse 1.2.8 of the Katha Upanisad declares

3959-481: Is no "perhaps" about them. Similarly, since ancient times, Jainism co-existed with Buddhism and Hinduism according to Dundas, but Jainism disagreed, in specific areas, with the knowledge systems and beliefs of these traditions, and vice versa. The third main principle in Jainism is aparigraha which means non-attachment to worldly possessions. For monks and nuns, Jainism requires a vow of complete non-possession of any property, relations and emotions. The ascetic

4066-448: Is not" to metaphysical questions. The Mahāvīra, in contrast, taught his followers to accept both "it is", and "it is not", qualified with "perhaps", to understand Absolute Reality. The permanent being is conceptualized as jiva (soul) and ajiva (matter) within a dualistic anekāntavāda framework. According to Paul Dundas , in contemporary times the anekāntavāda doctrine has been interpreted by some Jains as intending to "promote

4173-458: Is observed by Jains as the anniversary of Mahāvīra's attainment of moksha . The Hindu festival of Diwali is also celebrated on the same date ( Kartika Amavasya ). Jain temples, homes, offices, and shops are decorated with lights and diyas (small oil lamps). The lights are symbolic of knowledge or removal of ignorance. Sweets are often distributed. On Diwali morning, Nirvan Ladoo is offered after praying to Mahāvīra in all Jain temples across

4280-571: Is passed down through succeeding generations. It is the traditional, residential form of education, where the Shishya remains and learns with his Guru as a family member. The Hindu texts offer a conflicting view of whether access to guru and education was limited to men and to certain varna (castes). The Vedas and the Upanishads never mention any restrictions based either on gender or varna . The Yajurveda and Atharvaveda texts state that knowledge

4387-429: Is said to result in direct harm to one's personality. Jainism teaches five ethical duties, which it calls five vows. These are called anuvratas (small vows) for Jain laypersons, and mahavratas (great vows) for Jain mendicants. For both, its moral precepts preface that the Jain has access to a guru (teacher, counsellor), deva (Jina, god), doctrine, and that the individual is free from five offences: doubts about

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4494-564: Is stable and firm in his knowledge, master yogi with the knowledge of Self ( Atma Gyaan ) and Brahman (ultimate reality). The guru is one who initiates, transmits, guides, illuminates, debates and corrects a student in the journey of knowledge and of self-realization. The attribute of the successful guru is to help make the disciple into another guru, one who transcends him, and becomes a guru unto himself, driven by inner spirituality and principles. In modern neo-Hinduism, Kranenborg states guru may refer to entirely different concepts, such as

4601-453: Is the concept of bhedvigyān , or the clear distinction in the nature of the soul and non-soul entities. This principle underscores the innate purity and potential for liberation within every soul , distinct from the physical and mental elements that bind it to the cycle of birth and rebirth . Recognizing and internalizing this separation is essential for spiritual progress and the attainment of samyak darshan or self realization , which marks

4708-713: Is to help others and a desire to impart the knowledge. Adi Shankara presents a series of examples wherein he asserts that the best way to guide a student is not to give immediate answers, but posit dialogue-driven questions that enable the student to discover and understand the answer. Reverence for the guru is a fundamental principle in Hinduism, as illustrated in the Guru Gita by the following shloka गुरु ब्रह्मा गुरु विष्णु गुरु देवो महेश्वरः। गुरु साक्षात् परम ब्रह्म तस्मै श्री गुरुवे नमः। Transliteration: Guru Brahma, Guru Vishnu, Guru Devo Maheshwara, Guru Sakshat Parabrahma, Tasmai Shri Gurave Namah. Meaning: This shloka praises

4815-623: Is treated as absolute. The doctrine is ancient, found in Buddhist texts such as the Samaññaphala Sutta . The Jain Agamas suggest that Mahāvīra's approach to answering all metaphysical philosophical questions was a "qualified yes" ( syāt ). These texts identify anekāntavāda as a key difference from the Buddha 's teachings. The Buddha taught the Middle Way, rejecting extremes of the answer "it is" or "it

4922-521: The Jinas . In Jainism a Jina as deva is not an avatar (incarnation), but the highest state of omniscience that an ascetic tirthankara achieved. Out of the 24 tirthankaras, Jains predominantly worship four: Mahāvīra, Parshvanatha , Neminatha and Rishabhanatha . Among the non- tirthankara saints, devotional worship is common for Bahubali among the Digambaras. The Panch Kalyanaka rituals remember

5029-493: The Advaita Vedanta philosopher Adi Shankara discusses the role of the guru in assessing and guiding students. In Chapter 1, he states that teacher is the pilot as the student walks in the journey of knowledge, he is the raft as the student rows. The text describes the need, role and characteristics of a teacher, as follows, When the teacher finds from signs that knowledge has not been grasped or has been wrongly grasped by

5136-611: The Ahiṃsā doctrine when faced with external threat or violence. For example, they justified violence by monks to protect nuns. According to Dundas , the Jain scholar Jinadattasuri wrote during a time of destruction of temples and persecution that "anybody engaged in a religious activity who was forced to fight and kill somebody would not lose any spiritual merit but instead attain deliverance". However, examples in Jain texts that condone fighting and killing under certain circumstances are relatively rare. The second main principle of Jainism

5243-475: The Proto-Indo-European root *gʷerə- , specifically from the zero-grade form * gʷr̥ə- . गु शब्दस्त्वन्धकारः स्यात्‌ रु शब्दस्तन्निरोधकः । अन्धकारनिरोधित्वात्‌ गुरु रित्यभिधीयते ॥ १६॥ The syllable gu means darkness, the syllable ru , he who dispels them, Because of the power to dispel darkness, the guru is thus named. A popular etymological theory considers the term "guru" to be based on

5350-670: The Rishi-mandala including the tirthankaras . The Jain tantric traditions use mantra and rituals that are believed to accrue merit for rebirth realms. The most important annual Jain festival is called the Paryushana by Svetambaras and Dasa lakshana parva by the Digambaras. It is celebrated from the 12th day of the waning moon in the traditional lunisolar month of Bhadrapada in the Indian calendar . This typically falls in August or September of

5457-414: The ajiva (non-living). Jains distinguish a substance from a complex body, or thing, by declaring the former a simple indestructible element, while the latter is a compound made of one or more substances that can be destroyed. Tattva connotes reality or truth in Jain philosophy and is the framework for salvation. According to Digambara Jains, there are seven tattvas : the sentient ( jiva or living),

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5564-520: The bhakti movement of Hinduism, which started in about mid 1st millennium CE, the gurus included women and members of all varna . The Advayataraka Upanishad states that the true teacher is a master in the field of knowledge, well-versed in the Vedas , is free from envy, knows yoga , lives a simple life that of a yogi, has realized the knowledge of the Atman (Self). Some scriptures and gurus have warned against false teachers, and have recommended that

5671-516: The guru , and the guru sprinkles a small amount of vaskep (a scented powder mixture of sandalwood, saffron, and camphor) on the devotee's head with a mantra or blessings. In Sikhism, seeking a Guru (Gurmukhi: ਗੁਰੂ gurū ) is of the utmost importance, Guru Nanak writes in Ang (ਅੰਗ):751 (੫੧ of the Guru Granth Sahib : ਗਾਫਲ ਗਿਆਨ ਵਿਹੂਣਿਆ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਭਾਲਿ ਜੀਉ ॥ O foolish mind, without seeking

5778-487: The guru . In Tantra, states Feuerstein, the guru is the "ferry who leads one across the ocean of existence." A true guru guides and counsels a student's spiritual development because, states Yoga-Bija , endless logic and grammar leads to confusion, and not contentment. However, various Hindu texts caution prudence and diligence in finding the right guru, and avoiding the wrong ones. For example, in Kula-Arnava text states

5885-519: The meaning of life ." The word has the same meaning in other languages derived from or borrowing words from Sanskrit, such as Hindi , Marathi , Punjabi , Tamil , Telugu , Kannada , Malayalam , Odia , Bengali , Gujarati and Nepali . The Malayalam term Acharyan or Asan is derived from the Sanskrit word Acharya . As a noun the word means the imparter of knowledge ( jñāna ; also Pali : ñāna ). As an adjective, it means 'heavy,' or 'weighty,' in

5992-458: The nondualism of some forms of Hinduism and Buddhism. According to Jainism, a Siddha (liberated soul) has gone beyond Saṃsāra , is at the apex, is omniscient, and remains there eternally. Jain texts propound that the universe consists of many eternal lokas (realms of existence). As in Buddhism and Hinduism, both time and the universe are eternal, but the universe is transient. The universe, body, matter and time are considered separate from

6099-523: The 2011 census. Outside India, some of the largest Jain communities can be found in Canada , Europe , and the United States . Japan is also home to a fast-growing community of converts. Major festivals include Paryushana and Das Lakshana , Ashtanika , Mahavir Janma Kalyanak , Akshaya Tritiya , and Dipawali . Jainism is transtheistic and forecasts that the universe evolves without violating

6206-668: The Belludi Kaginele Shakha Mutt in Harihar Taluka, Davanagere District to help poor people from Harihar surrounding areas. Sri Siddaramananda Swamiji running primary to degree colleges. And also celebrate Halumatha Samskruti Vybhava every year on January 12th,13th, and 14th. Many books were published under Siddaramananda Swamiji to shine a light on Halumatha culture. Original drums, both wooden and leather, are manufactured in Tinthani Math. In 2004, Shri Swamiji organized

6313-517: The Gregorian calendar. It lasts eight days for Svetambaras, and ten days among the Digambaras. It is a time when lay people fast and pray. The five vows are emphasized during this time. Svetambaras recite the Kalpasūtras , while Digambaras read their own texts. The festival is an occasion where Jains make active effort to stop cruelty towards other life forms, freeing animals in captivity and preventing

6420-421: The Guru, identifying them as the creator (Brahma), the preserver (Vishnu), and the destroyer (Shiva), ultimately recognizing the Guru as the supreme reality. Other notable examples of devotion to the guru within Hinduism include the religious festival of Guru Purnima . Traditionally, the Guru would live a simple married life, and accept shishya (student, Sanskrit: शिष्य) where he lived. A person would begin

6527-478: The Jain text Tattvartha sūtra , the first two are indirect knowledge and the remaining three are direct knowledge. According to Jainism, the existence of "a bound and ever changing soul" is a self-evident truth, an axiom which does not need to be proven. It maintains that there are numerous souls, but every one of them has three qualities ( Guṇa ): consciousness ( chaitanya , the most important), bliss ( sukha ) and vibrational energy ( virya ). It further claims

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6634-463: The Mahāvīra (Vardhamana) set an example by performing severe austerities for twelve years. Monastic organization, sangh , has a four-fold order consisting of sadhu (male ascetics, muni ), sadhvi (female ascetics, aryika ), śrāvaka (laymen), and śrāvikā (laywomen). The latter two support the ascetics and their monastic organizations called gacch or samuday , in autonomous regional Jain congregations. Jain monastic rules have encouraged

6741-621: The Truth, which is the source, stay and end of the universe." The ancient tradition of reverence for the guru in Hindu scriptures is apparent in 6.23 of the Shvetashvatara Upanishad , which equates the need of reverence and devotion for guru to be the same as for god, यस्य देवे परा भक्तिः यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ २३ ॥ He who has highest Bhakti (love, devotion) of Deva (god), just like his Deva , so for his Guru , To him who

6848-444: The beginning of the aspirant's journey towards liberation . The three main pillars of Jainism are ahiṃsā (non-violence), anekāntavāda (non-absolutism), and aparigraha (asceticism). Jain monks take five main vows: ahiṃsā (non-violence), satya (truth), asteya (not stealing), brahmacharya (chastity), and aparigraha (non-possessiveness). These principles have affected Jain culture in many ways, such as leading to

6955-456: The body of a heavenly celestial do so because of their positive karma. It is further stated that they possess a more transcendent knowledge about material things and can anticipate events in the human realms. However, once their past karmic merit is exhausted, it is explained that their souls are reborn again as humans, animals or other beings. The perfect enlightened souls with a body are called Arihants (victors) and perfect souls without

7062-948: The concept of guru are found in the earliest Vedic texts of Hinduism . The guru , and gurukula – a school run by guru , were an established tradition in India by the 1st millennium BCE , and these helped compose and transmit the various Vedas , the Upanishads , texts of various schools of Hindu philosophy , and post-Vedic Shastras ranging from spiritual knowledge to various arts. By about mid 1st millennium CE, archaeological and epigraphical evidence suggest numerous larger institutions of gurus existed in India, some near Hindu temples , where guru-shishya tradition helped preserve, create and transmit various fields of knowledge. These gurus led broad ranges of studies including Hindu scriptures , Buddhist texts , grammar , philosophy , martial arts , music and painting . The tradition of

7169-553: The council, the Śvētāmbara adopted the texts they had preserved as canonical scriptures, which Digambara has ever since rejected. This council is believed to have solidified the historic schism between these two major traditions of Jainism. The earliest record of Digambara beliefs is contained in the Prakrit Suttapahuda of Kundakunda . Digambaras and Śvētāmbara differ in their practices and dress code, interpretations of teachings, and on Jain history especially concerning

7276-413: The faith, indecisiveness about the truths of Jainism, insincerity of desire for Jain teachings, non-recognition of fellow Jains, and insufficient admiration of fellow Jains' spiritual endeavors. Such a person undertakes the following Five vows of Jainism: Jainism prescribes seven supplementary vows, including three guņa vratas (merit vows) and four śikşā vratas . The Sallekhana (or Santhara ) vow

7383-452: The first eon the universe generates, and in the next it degenerates. Thus, it divides the worldly cycle of time into two half-cycles, utsarpiṇī (ascending, progressive prosperity and happiness) and avasarpiṇī (descending, increasing sorrow and immorality). It states that the world is currently in the fifth ara of avasarpiṇī , full of sorrow and religious decline, where the height of living beings shrinks. According to Jainism, after

7490-432: The first in the current time cycle being Rishabhadeva , whom the tradition holds to have lived millions of years ago, the twenty-third tirthankara Parshvanatha , whom historians date to the 9th century BCE , and the twenty-fourth tirthankara Mahavira , around 600 BCE. Jainism is considered an eternal dharma with the tirthankaras guiding every time cycle of the cosmology . Central to understanding Jain philosophy

7597-529: The five life events of the tirthankaras , including the Panch Kalyanaka Pratishtha Mahotsava , Panch Kalyanaka Puja and Snatrapuja . The basic ritual is darsana (seeing) of deva , which includes Jina, or other yaksas , gods and goddesses such as Brahmadeva, 52 Viras, Padmavati , Ambika and 16 Vidyadevis (including Sarasvati and Lakshmi ). Terapanthi Digambaras limit their ritual worship to tirthankaras. The worship ritual

7704-445: The flesh, and guarding the flesh (avoiding anything that is a source of temptation). Inner austerities include expiation, confession, respecting and assisting mendicants , studying, meditation, and ignoring bodily wants in order to abandon the body. Lists of internal and external austerities vary with the text and tradition. Asceticism is viewed as a means to control desires, and to purify the jiva (soul). The tirthankaras such as

7811-456: The following guidance: Gurus are as numerous as lamps in every house. But, O-Goddess, difficult to find is a guru who lights up everything like a sun. Gurus who are proficient in the Vedas, textbooks and so on are numerous. But, O Goddess, difficult to find is a guru who is proficient in the supreme Truth. Gurus who rob their disciples of their wealth are numerous. But, O Goddess, difficult to find

7918-426: The former the etymology of 'guru' in which the derivation is presented as gu ("darkness") and ru ('to push away'); the latter he exemplifies by "guru" with the meaning of 'heavy.' Traditional The Guru is an ancient and central figure in the traditions of Hinduism . Ultimate liberation or moksha and inner perfection is considered achievable in Hinduism with the help of a guru . The Guru can also serve as

8025-489: The guru "as indispensable to the acquisition of knowledge." In chapter 3 of Taittiriya Upanishad , human knowledge is described as that which connects the teacher and the student through the medium of exposition, just like a child is the connecting link between the father and the mother through the medium of procreation. In the Taittiriya Upanishad, the guru then urges a student to "struggle, discover and experience

8132-572: The guru is also found in Jainism , referring to a spiritual preceptor, a role typically served by a Jain ascetic . In Sikhism , the guru tradition has played a key role since its founding in the 15th century, its founder is referred to as Guru Nanak , and its scripture as Guru Granth Sahib . The guru concept has thrived in Vajrayāna Buddhism, where the tantric guru is considered a figure to worship and whose instructions should never be violated. The word guru (Sanskrit: गुरु ),

8239-518: The guru is the means [to awakening]. Therefore, someone wishing to attain the state of Buddhahood should please the guru. There are Four Kinds of Lama (Guru) or spiritual teacher (Tib. lama nampa shyi) in Tibetan Buddhism : In various Buddhist traditions, there are equivalent words for guru , which include Shastri (teacher), Kalyana Mitra (friendly guide, Pali: Kalyāṇa-mittatā ), Acarya (master), and Vajra-Acarya (hierophant). The guru

8346-403: The images. Some Jain sects employ a pujari (also called upadhye ), who may be a Hindu, to perform priestly duties at the temple. More elaborate worship includes offerings such as rice, fresh and dry fruits, flowers, coconut, sweets, and money. Some may light up a lamp with camphor and make auspicious marks with sandalwood paste. Devotees also recite Jain texts, particularly the life stories of

8453-484: The importance within the Hindu tradition for a disciple to seek guidance from an experienced spiritual guru. Additionally, other references to the role of a guru in the Bhagavad Gita include verse 4.34 - those who know their subject well are eager for good students, and the student can learn from such a guru through reverence, service, effort and the process of inquiry. The 8th century Hindu text Upadesasahasri of

8560-454: The insentient ( ajiva or non-living), the karmic influx to the soul ( Āsrava , which is a mix of living and non-living), the bondage of karmic particles to the soul ( Bandha ), the stoppage of karmic particles ( Saṃvara ), the wiping away of past karmic particles ( Nirjarā ), and the liberation ( Moksha ). Śvētāmbaras add two further tattvas , namely good karma ( Punya ) and bad karma ( Paapa ). The true insight in Jain philosophy

8667-503: The law of substance dualism , and the actual realization of this principle plays out through the phenomena of both parallelism and interactionism . Dravya means substances or entity in Sanskrit . Jains believe the universe is made up of six eternal substances: sentient beings or souls ( jīva ), non-sentient substance or matter ( pudgala ), the principle of motion ( dharma ), the principle of rest ( adharma ), space ( ākāśa ), and time ( kāla ). The last five are united as

8774-500: The lunisolar month of Chaitra in the traditional Indian calendar. This typically falls in March or April of the Gregorian calendar. The festivities include visiting Jain temples, pilgrimages to shrines, reading Jain texts and processions of Mahāvīra by the community. At his legendary birthplace of Kundagrama in Bihar , north of Patna, special events are held by Jains. The next day of Dipawali

8881-557: The one who "dispels ignorance, all kinds of ignorance", ranging from spiritual to skills such as dancing, music, sports and others. Karen Pechilis states that, in the popular parlance, the "dispeller of darkness, one who points the way" definition for guru is common in the Indian tradition. In Western Esotericism and the Science of Religion , Pierre Riffard makes a distinction between "occult" and "scientific" etymologies, citing as an example of

8988-515: The other hand, wear seamless white clothes. During Chandragupta Maurya's reign, Jain tradition states that Acharya Bhadrabahu predicted a twelve-year-long famine and moved to Karnataka with his disciples. Sthulabhadra , a pupil of Acharya Bhadrabahu, is believed to have stayed in Magadha. Later, as stated in tradition, when followers of Acharya Bhadrabahu returned, they found those who had remained at Magadha had started wearing white clothes, which

9095-473: The religious texts contained within the Vedas and Upanishads . The education stage of a youth with a guru was referred to as Brahmacharya , and in some parts of India this followed the Upanayana or Vidyarambha rites of passage. The gurukul would be a hut in a forest, or it was, in some cases, a monastery, called a matha or ashram or sampradaya in different parts of India. Each ashram had

9202-512: The sense of "heavy with knowledge," heavy with spiritual wisdom, "heavy with spiritual weight," "heavy with the good qualities of scriptures and realization," or "heavy with a wealth of knowledge." The word has its roots in the Sanskrit gri (to invoke, or to praise), and may have a connection to the word gur , meaning 'to raise, lift up, or to make an effort'. Sanskrit guru is cognate with Latin gravis 'heavy; grave, weighty, serious' and Greek βαρύς barus 'heavy'. All three derive from

9309-570: The sixth ara , the universe will be reawakened in a new cycle. Jainism is a transtheistic religion, holding that the universe was not created , and will exist forever. It is independent, having no creator, governor, judge, or destroyer. In this, it is unlike the Abrahamic religions and the theistic strands of Hinduism , but similar to Buddhism. However, Jainism believes in the world of heavenly and hellish beings who are born, die and are reborn like earthly beings. The souls who live happily in

9416-452: The slaughter of animals. Forgiveness I forgive all living beings, may all living beings forgive me. All in this world are my friends, I have no enemies. The last day involves a focused prayer and meditation session known as Samvatsari . Jains consider this a day of atonement, granting forgiveness to others, seeking forgiveness from all living beings, physically or mentally asking for forgiveness and resolving to treat everyone in

9523-461: The soul ( jiva ). Their interaction explains life, living, death and rebirth in Jain philosophy. The Jain cosmic universe has three parts, the upper, middle, and lower worlds ( urdhva loka , madhya loka , and adho loka ). Jainism states that Kāla (time) is without beginning and eternal; the cosmic wheel of time, kālachakra , rotates ceaselessly. In this part of the universe, it explains, there are six periods of time within two eons ( ara ), and in

9630-454: The soul, travel with the soul in bound form between rebirths, and affect the suffering and happiness experienced by the jiva in the lokas . Karma is believed to obscure and obstruct the innate nature and striving of the soul, as well as its spiritual potential in the next rebirth. The conceptual framework of the Saṃsāra doctrine differs between Jainism and other Indian religions. Soul ( jiva )

9737-515: The spiritual seeker test the guru before accepting him. Swami Vivekananda said that there are many incompetent gurus, and that a true guru should understand the spirit of the scriptures, have a pure character and be free from sin, and should be selfless, without desire for money and fame. According to the Indologist Georg Feuerstein , in some traditions of Hinduism, when one reaches the state of Self-knowledge, one's own Self becomes

9844-618: The student is permitted to practice a particular tantra , in Vajrayana Buddhist sects found in Tibet and South Asia. The tantras state that the guru is equivalent to Buddha, states Berkwitz, and is a figure to worship and whose instructions should never be violated. The guru is the Buddha , the guru is the Dhamma , and the guru is the Sangha . The guru is the glorious Vajradhara , in this life only

9951-435: The student that are enjoined by the Śruti and Smrti , such as avoidance of anger, Yamas consisting of Ahimsa and others, also the rules of conduct that are not inconsistent with knowledge. He [teacher] should also thoroughly impress upon the student qualities like humility, which are the means to knowledge. The teacher is one who is endowed with the power of furnishing arguments pro and con, of understanding questions [of

10058-415: The student, he should remove the causes of non-comprehension in the student. This includes the student's past and present knowledge, want of previous knowledge of what constitutes subjects of discrimination and rules of reasoning, behavior such as unrestrained conduct and speech, courting popularity, vanity of his parentage, ethical flaws that are means contrary to those causes. The teacher must enjoin means in

10165-480: The student], and remembers them. The teacher possesses tranquility, self-control, compassion and a desire to help others, who is versed in the Śruti texts ( Vedas , Upanishads ), and unattached to pleasures here and hereafter, knows the subject and is established in that knowledge. He is never a transgressor of the rules of conduct, devoid of weaknesses such as ostentation, pride, deceit, cunning, jugglery, jealousy, falsehood, egotism and attachment. The teacher's sole aim

10272-437: The syllables gu ( गु ) and ru ( रु ), which it claims stands for darkness and "light that dispels it", respectively. The guru is seen as the one who "dispels the darkness of ignorance." Reender Kranenborg disagrees, stating that darkness and light have nothing to do with the word guru . He describes this as a folk etymology . Joel Mlecko states, " Gu means ignorance, and Ru means dispeller," with guru meaning

10379-447: The texts considered canonical. Both sub-traditions have mendicants supported by laypersons ( śrāvakas and śrāvikas ). The Śvētāmbara tradition in turn has two sub-traditions: Deravasi, also known as Mandirmargis, and Sthānakavasī. The religion has between four and five million followers, known as Jains or Jainas , who reside mostly in India , where they numbered around 4.5 million at

10486-465: The tirthankaras. Traditional Jains, like Buddhists and Hindus, believe in the efficacy of mantras and that certain sounds and words are inherently auspicious, powerful and spiritual. The most famous of the mantras, broadly accepted in various sects of Jainism, is the "five homage" ( panca namaskara ) mantra which is believed to be eternal and existent since the first tirthankara's time. Medieval worship practices included making tantric diagrams of

10593-538: The truth of soul ( jīva ); Samyak Gyana (Correct Knowledge), meaning undoubting knowledge of the tattvas ; and Samyak Charitra (Correct Conduct), meaning behavior consistent with the Five vows. Jain texts often add samyak tapas (Correct Asceticism) as a fourth jewel, emphasizing belief in ascetic practices as the means to liberation ( moksha ). The four jewels are called Moksha Marga (the path of liberation). The principle of ahimsa (non-violence or non-injury)

10700-459: The truth". According to it, one can experience the taste of truth, but cannot fully express that taste through language. It holds that attempts to express experience are syāt , or valid "in some respect", but remain "perhaps, just one perspective, incomplete". It concludes that in the same way, spiritual truths can be experienced but not fully expressed. It suggests that the great error is belief in ekānta (one-sidedness), where some relative truth

10807-480: The use of mouth cover, as well as the Dandasan – a long stick with woolen threads – to gently remove ants and insects that may come in their path. The practice of non-violence towards all living beings has led to Jain culture being vegetarian . Devout Jains practice lacto-vegetarianism , meaning that they eat no eggs, but accept dairy products if there is no violence against animals during their production. Veganism

10914-406: The vibration draws karmic particles to the soul and creates bondages, but is also what adds merit or demerit to the soul. Jain texts state that souls exist as "clothed with material bodies", where it entirely fills up the body. Karma, as in other Indian religions, connotes in Jainism the universal cause and effect law. However, it is envisioned as a material substance (subtle matter) that can bind to

11021-433: The violence is done with intent, hate or carelessness, or when one indirectly causes or consents to the killing of a human or non-human living being. The doctrine exists in Hinduism and Buddhism, but is most highly developed in Jainism. The theological basis of non-violence as the highest religious duty has been interpreted by some Jain scholars not to "be driven by merit from giving or compassion to other creatures, nor

11128-559: The word of scriptures). These ideas are elaborated in Jain texts such as Tattvarthasūtra , Parvacanasara , Nandi and Anuyogadvarini . Some Jain texts add analogy ( upamana ) as the fourth reliable means, in a manner similar to epistemological theories found in other Indian religions. In Jainism, jnāna (knowledge) is said to be of five kinds – mati jñāna (sensory knowledge), śrutu jñāna (scriptural knowledge), avadhi jñāna ( clairvoyance ), manah prayāya Jñāna ( telepathy ) and kevala jnana ( omniscience ). According to

11235-411: The world as friends. Forgiveness is asked by saying " Micchami Dukkadam " or " Khamat khamna " to others. This means, "If I have offended you in any way, knowingly or unknowingly, in thought, word or action, then I seek your forgiveness." The literal meaning of Paryushana is "abiding" or "coming together". Mahavir Janma Kalyanak celebrates the birth of Mahāvīra. It is celebrated on the 13th day of

11342-495: The world. The Jain new year starts right after Diwali. Some other festivals celebrated by Jains are Akshaya Tritiya and Raksha Bandhan , similar to those in the Hindu communities. The Jain community is divided into two major denominations , Digambara and Śvētāmbara . Monks of the Digambara (sky-clad) tradition do not wear clothes. Female monastics of the Digambara sect wear unstitched plain white sarees and are referred to as Aryikas . Śvētāmbara (white-clad) monastics, on

11449-507: Was unacceptable to the others who remained naked. This is how Jains believe the Digambara and Śvētāmbara schism began, with the former being naked while the latter wore white clothes. Digambara saw this as being opposed to the Jain tenet of aparigraha which, according to them, required not even possession of clothes, i.e. complete nudity. In the fifth-century CE, the Council of Valabhi was organized by Śvētāmbara, which Digambara did not attend. At

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