Ajivika
Ajivika is one of earliest schools of Indian philosophy in the 5th century BCE by Makkhali Gosala. Gosala is described in ancient texts as a contemporary of Mahavira, the 24th Tirthankara of Jainism, and of Buddha. Original Ajivika had a fully elaborate philosophy, produced by its scholars and logicians, but those texts are lost. Everything that is known is from secondary sources (Jain, Buddhist and Hindu texts). Ajivika metaphysics included a theory of atoms similar to the Vaisheshika school.
The six colors used by the sect suggest an ascending order of purity, from black to white. Below is an example for different stages of ahimsa practice:
- black - cut the tree, dig the roots
- blue - chop its branches
- grey - cut branches containing fruits
- red - plug all fruits
- yellow - plug only ripe fruits
- white - take ripe fruits dropped on the ground
Ajivika means "Follower of the Way of Life". May be derived from Sanskrit आजीव which literally means "livelihood, lifelong, mode of life". The term Ajivika means "those following special rules with regard to Iivelihood".
According to Ajivika atomic theory everything in this universe is made up of atoms, this included our soul also. The nature of these atoms and the way they organize themselves is predetermined by the cosmic forces of this universe. The Ajivikas also believed that every change that happens in this universe occurs through the rearranging of these atoms under the influence of the cosmic forces.
Aasivaga Siddhas are highly knowledgeable people they lived on mountains and caves. They might have been nature worshipers, who have mastered subjects like Astrology, Astronomy, health sciences etc. They taught their disciples in gurukulas
Called aasivagam or ஆசிவகம் - a place where solution exists in Tamil language. The exact nature of aasivagam doctrine is unclear, as many of their texts have not survived. Three Tamil texts, the Manimakalai, the Nilakesi, and the Sivajnanasiddhiyar, contain some information on Ajivika. Asoka in his Seventh Pillar Edict ranks the Ajivikas third in importance of the religious groups he patronised after the Buddhists and Brahmans. Asoka also presented caves to them as monasteries. Kanchipuram and Madurai, for example, are rich in archaeological sources for religious history.
ஆசீவகம் என்பது ஒரு இந்திய மெய்யியல் கொள்கையும், துறவு வாழ்க்கையும் ஆகும். சமண சமய நூலான நீலகேசி ஒரு கதைப் பின்னணியில் சமணக் கொள்கைகளை விளக்குகின்றது. According to Nilakesi "The Blue-Haired, animal sacrifices of a temple of the Kali in Panchala were stopped due to the influence of the Jains. Kali dispatched the local deity Nīli to seduce and destroy the monk responsible for it. However, Nīli herself is converted to Jainism by the monk. She travels the country indulging in philosophical debate with rhetoricians of other sects or belief systems.
நமக்குத் தெளிய வேண்டியவற்றைப் பகுத்தும் வகுத்தும் நாம் காணும் விடை ஈவு ஆகும். ஆசீவகத் துறவிகளின் கற்படுக்கைசென்று தனக்குத் தேவையான ஈவுகளைப் பெற்றதால் அத் துறவிகளின் கற்படுக்கை ஈவகம் (ஈவு+அகம்) எனப் பெயர் பெற்றது. கைம்மாறு கருதாத அத்துறவிகளின் வாழிடத்திற்கான பெயர் ஆசீவகம். அத்தீர்வுகளைத் தருபவர்கள் சித்தர்கள் ஆவர். ஆசீவக நெறியில் உள்ள நிலைகளுள் இறுதி நிலையான ஐயநிலையினை கைவரப் பெற்றவர்களே, வீடுபேறடைந்து, ஐயன்(சாத்தன்) என்றும், ஆர் என்னும் சிறப்பு விகுதி சேர்த்து ஐயனார் என்றும் வழங்கப் பெற்றவர்களாவர். ஐயர், ஐயங்கார் ஆகிய சொற்களும் இதிலிருந்து தோன்றியவையாகும்.
கோவலனுடைய மாமனும், கண்ணகியின் தந்தையுமாகிய மாநாய்கன் என்னும், செல்வத்தில் மேம்பட்ட வணிகன், கோவலனும்,கண்ணகியும் உயிர்நீத்த செய்தி கேட்டு உலகத்தை வெறுத்துத் தனது பெருஞ் செல்வமெல்லாவற்றையும் தானம் செய்துவிட்டு, ஆசீவகத்தையும் பின்பற்றி துறவுபூண்டதாகத் தெரியவருகிறது.
Sankhya
The first teacher of the sankhya school is said to be kapila. Sankhya text and its commentaries enumerate 24 fundamental principles, which constitute the universe. 22 of these are evolutes of one more basic principle, called prakRti. The other principle is purusha, the individual soul, whose liberation consists of isolation from prakRti. Thus, the basic scheme is one of duality, based on two fundamental principles, prakRti and purusha, although this school also allows for an infinite number of purushas.
The yoga sUtras of patanjali form the basis for the yoga school of thought. Generally, the principles of sankhya are accepted in the texts on yoga, so that these two schools are usually paired together. However, ISvara, an Omniscient God, as a 25th principle, is an important feature of the yoga school.
Sramana systems - Samanam
Sramanism place a high value on dharma and moksha, but deny vedas as final authority. The Brahmanists might have been households, while the Sramanists were renunciates. Sramana could have evolved in to Jain and Buddhist sects.
Samanam was a popular belief system in Tamilnadu. Karnataka, has a long association with Jainism, and home to a number of Jain monuments, such as temples, Gommata statues and stambhas. Andhra with the leading Buddhist centre at Amravathi, nourished Sramanas. Many philosophers, scientists/mathematicians, writers and poets were Samanas. Did Buddhism, Jainism and Ajivaka philosophy co-existed creating the great Sramana civilization of the South India?
யசோதர காவியம் ஒரு சமண சமயம் சார்ந்த நூலாகும். ஒரு காலத்தில் தெய்வங்களுக்கு உயிர்ப் பலி கொடுப்பது வழக்கமாக இருந்து வந்தது. இதன்படி உயிர்களுக்குப் பதிலாக மாவினால் செய்த அவற்றின் உருவங்களை வைத்துப் பலி கொடுப்பது போல் பாவனை செய்யும் வழக்கம் ஏற்பட்டது. உயிர்ப்பலியைத் தீவிரமாக எதிர்த்த சமண சமயம், இப் பாவனை செய்யும் முறையும் கொலையை ஒத்ததே எனவும், இதிலும் கொலை செய்யும் எண்ணம் இருப்பதால் கொலை செய்வதால் ஏற்படும் கர்ம வினைப் பயன்கள் பாவனைக் கொலையிலும் ஏற்படும் என்றும் வலியுறுத்தியது. அரிசி மாவினால் செய்த கோழி ஒன்றைக் காளிக்குப் பலி கொடுத்த யசோதரன் என்னும் மன்னனும் அவனது தாயும் அதனால் ஏற்பட்ட கர்ம வினையினால் எடுத்த பிறவிகள் பற்றியும், அவர்கள் அடைந்த துன்பங்கள் பற்றியும், கூறுவதே இந்நூலின் கதையாகும்.
சமண சமய நூலான நாககுமார காவியம் அச் சமயக் கொள்கைகளை நூலில் விளக்க முற்படுகிறது. இளமைக் காலத்தில் இன்பம் துய்ப்பதிலேயே தனது காலத்தைக் கழித்த நாககுமாரன் தனது இறுதிக் காலத்தில் வாழ்வின் நிலையாமையை உணர்ந்து துறவு மேற்கொள்வதே இக் கதையின் சாரம்.
Jainism
The word "Jain" comes from jina, the "conqueror." Jains are followers of the Conqueror, the first teacher, Adinath. There is a line of twenty-four great teachers, calledtirthankaras or "finders of the path." Vardhamma, who was known as Mahavir (599-526 BC) was the twenty-fourth teacher.
The universe and its constituents - soul, matter, space, time, and principles of motion have always existed. All the constituents and actions are governed by universal natural laws. It is not possible to create anything out of nothing (similar to law of conservation of mass). Similarly, the soul of each living being is unique and uncreated and has existed since beginningless time. The Jain theory of causation holds that a cause and its effect are always identical in nature. Any soul who destroys its karmas and desires, achieves liberation. A self-regulating mechanism whereby the individual reaps the fruits of his own actions through the workings of the karmas.
Jains believe in ahimsa (nonviolence). They believe that every living entity, even insects and plants, has an eternal and indestructible soul (jiva) within it. Orthodox Jains are strict vegetarians. Jains are prohibited from lying or stealing, must avoid useless actions, talk, or thoughts, and must eat only pure food. Ideally, they should practice celibacy.
The Jains are divided into two sects, the Digambaras ("sky-clad") and the Svetambaras ("white-robed"), who are more numerous. Jain temples are dedicated to one of the tirthankaras. The Sravanabelagola, a Digambara temple has 18m high sculpture of Gomateswarabuilt around 938 AD. Jains have constructed some of the most impressively carved temples in India and the sculptures on the temples can be spectacular.
Rishabhdev (similar to nandhi)
Rishabhdev was the first Tirthankar. The eldest son of Rishabhdev, is said to be Bharat, the one who ruled India or the whole world and India is called after him. Rishabhdev had two daughters.
He imparted the knowledge of Shat Awashayak, six essential activities:
1 Asi – fighting skills to protect self and others;
2 Masi – writing;
3 Krishi – agriculture to produce foodgrain and vegetables;
4 Vanijya – trade;
5 Vidya – acquiring knowledge and teaching others;
6 Shilpa – crafts
He taught Anka-kala, knowledge of numbers to his daughter Sundari and Akshar-kala, knowledge of alphabets to Brahmi to his daughter Sundari. He is called Brhma for knowledge
Rishabhdev ruled Ayodhya and during his rule, crime was negligible. Rishabhdev renounced all his possessions and took muni diksha and became an ascetic, roaming naked. After rigorous penance, he attained Kaivalya Jnana – omniscience, and preached the universal and eternal principles of satya, truth; ahimsa, non-violence; achaurya, non-stealing; aparigriha, non-possession; and sheel-brahmacharya, celibacy.
Rishabha is one of the twenty-four avatars of Vishnu in the Bhagavata Purana. Some scholars identify this avatar to be the same as the first tirthankara of Jainism, Rishabhanatha. King Rishabha, who ruled over a large part of the greater India, willingly handed over everything to son and renouncing everything else. The sky became his clothing. Rishabhadeva set out to demonstrate to the world the dharma of an avadhuta, which means ‘one who has shaken off’, discarding of all.
Rishabhdev attained nirvana, salvation, at Mt Kailash, putting an end to his cycle of birth and death. Since he completely destroyed his karmas and their bondages, he is also Mahesh, Shiv, the destroyer of Srishti.
Jain believe – Brahma, Vishnu, and Mahesh – the triumvirate is none other than Rishabhdev, who is also the originator of Jainism.
Parsvanatha
Parsva was the son of king Visvasena of Kashi, a descendant of the Ikshvaku family, and queen Bama Devi, daughter of King Mahipala. He was the twenty-third Tirthankara. He was born on the eleventh day of the dark fortnight in the month of Pousha in the year 872 B.C. Parsvanatha began to practice the twelve vows of a householder when he was only eight years old.
Prince Parsva was now sixteen years old. He was sitting on the throne. His father Visvasena said, “My son, in order to continue our celebrated royal dynasty, you must marry now. Parsvanatha was very much frightened when he heard the words of his father. He said, “My life-period will not be so extensive as that of Rishabha. I am to live only a few score years. I have already wasted sixteen years in boyish sports. I must enter the order in my thirtieth year. Should I then have a married life for so short a period in the hope of getting pleasures which are, after all, only imperfect, transient and illusory?’
Parsvanatha’s heart was filled with a spirit of renunciation. He reflected within himself: “For long years I enjoyed the status of Indra and yet the lust for pleasures did not decrease. Enjoyment of pleasures only increases the lust for pleasures, just as the addition of fuel only increases the virulence of fire. Pleasures at the time of enjoyment are pleasant, but their consequences are surely disastrous.
“The soul experiences from beginning less time the sufferings of birth, old age, etc., on account of its attachment to the objects of this world. To satisfy the cravings of his senses, man wanders in the realm of pain. So that he may have sensual gratification, he does not heed the moral injunctions and he commits the worst vices. He kills living animals to enjoy the pleasures of the senses. Lust is at the roof of theft, greed, adultery and all vices and crimes.
“As a consequence of sinful acts, the soul is forced to migrate from birth to birth in the kingdom of the lower animals etc., and to suffer the torments of hell. This lust for pleasures must be shunned ruthlessly. So long I have wasted my life. I am not going to spend any more time in the vain pursuit of pleasures. I shall be serious and practice right conduct.”
Prince Parsva had the twelve Anuprekshas or meditations. He resolved to abandon the world. He took leave of his parents and them left his house. He retired into the forest. He became absolutely naked. He turned towards the north and bowed to the great Emancipated Siddhas. He plucked five tufts of hair from his head and became a monk.
Parsva practised fasting. He observed with scrupulous care the twenty-eight primary and the ninety-four secondary rules of the order of monks. He was found lost in meditation. He attained the pure omniscience. He attained the final liberation in the Sammeda Hill, which is known today as the Parsvanatha Hill. Parsvanatha preached in Kashi, Kosi, Kosala, Panchala, Maharashtra, Magadha, Avanti, Malava, Anga and Vanga. Many joined the Jain faith. Parsvanatha spent seventy years in preaching.
Mahavira modified and enlarged what had already been taught by Parsvanatha.
MAHAVIRA
Mahavira was born in 599 B.C. He lived for 72 years. He abandoned home in 569 B.C. He attained omniscience in 557 B.C. and entered into Nirvana in 527 B.C. He was the last Tirthankara.
Mahavira lived a life of absolute truthfulness, a life of perfect honesty and a life of absolute chastity. He lived without possessing any property at all. Mahavira was born of Sidhatha, Raja of Kundalpura, and Queen Trisala, who was known by the name Priya Karni. He revised the Jain doctrines. He was more a reformer. Mahavira was also known by the names Vardhamana (i.e., ever advancing) and Sanmati.
Mahavira was immersed in Self-contemplation. He knew that the pleasures of this world were transitory and that they strengthened the fetters of Karma. He knew that renunciation would lead to the attainment of eternal bliss.
Mahavira distributed all his wealth to the poor with his own hands. He went to the forest. He took off even the piece of cloth, which he was wearing.
Mahavira practised rigorous austerities. He fasted for many days. He meditated on the pure nature of the Soul. He attained omniscience. He preached his message of peace for thirty years after the attainment of omniscience. He wandered in Magadha, Mithila, etc Many kings became his disciples.
