Jainism: Renewing Oneself Through Confession

By Vivek Jain

Jainism continues to be a living faith in India, with adherents living in nearly every state, but concentrated mainly in Gujarat, Rajasthan, Maharashtra, Madhya Pradesh and Uttar Pradesh. Jainism has practically no following outside the country of its birth. The core of Jaina ethics is the doctrine of ahimsa or non-injury to any living creature. Jainism does not espouse belief in a creator (God) but divides the universe into two independent, eternal categories: Jiva (life) and ajiva (non-life); in this sense, Jaina thought may be described as dualistic. Jaina philosophers hold that the ajiva , or matter, is composed of five basic factors ( astikayas) : Motion ( dharma ), rest ( adharma) , space ( akasa ), gross matter ( pudgala ) and time ( kala ). All these are eternal, treated as being without a beginning or an end.

On the other hand, the essential characteristic of the jiva (soul or life) is consciousness or mental function ( chetana ). Jiva , in its pure state, possesses the qualities of unending perception, limitless knowledge, infinite bliss and infinite power. The soul is formless and cannot be perceived by the senses. It is the ajiva that causes the soul to assume bodies and become involved in corporeal functions.

Drastically differing from the Hindu belief that karma is a process, Jaina thinkers propose that it is to be regarded as a substance, a fine atomic particle ( suksma-pud-gale-parmanu ). And it is this, they believe, that produces the chain of cause and effect, of birth and death. It is due to the connection of jiva with karmic of injury to any form of life; of lying, stealing, sexual intercourse; of possessiveness; of meals after sunset. For the lay votary or householder ( sravaka ), these ordinances would seem forbidding indeed; he is expected, in consequence, to just about follow the preparatory stage leading to the monastic order of discipline. The simplest form of this stage is the offering of puja.

Though the tirthankaras (the bridge-builders who help the Jaina to form the stream of rebirth) remain unaffected by offerings and worship, the person offering puja, remembering the virtues if the Jina (or 'conqueror') attains a certain degree of tranquillity through this act. The worshipper also chants hymns of praise and prayers and silently repeats the most sacred of Jaina mantras, the namokar mantra.

The namokar mantr a is a salutation to the tirthankaras and the subordinate figures. Translated, it means: "I bow to the enlightened ones, to the liberated ones, to the leaders of monastic co-mmunities, to the teachers of sacred texts, and to all renunciates. The puja also involves the designing of eight auspicious symbols before the Jina icon, with rice, perfumes, lamps and other offerings being rendered.

The essence of the Jaina way is expressed in that most popular of Jaina rituals: Paryusana (or Pajjusana ), which takes place during the month of Bhadrapad. Paryusana literally means pacification by forgiving and service as an expression of whole-hearted effort and devotion. On the last day of this 8-day period (called samvatsari) , Jainas distribute alms to the poor. The annual pratikarma , or confession which is rendered then is performed to remove all old and accumulated ill feelings, whether arising from conscious or from unconscious misdeeds. It is precisely this spiritual and psychological cleansing that lies at the root of the greeting which Jainas exchange on that day: Micchami Dikkudem . Understood in its full import, this ritual observance of purifying oneself through forgiveness, understanding, repentance and compassion leads the seeker to a significant threshold of ethical commitment and renewal.