Jain monasticism in the context of Religious denomination

Jainism (/ˈdʒeɪnɪzəm, ˈdʒaɪnɪzəm/ JAY-niz-əm, JEYE-niz-əm), also known as Jain Dharma, is an Indian religion which teaches a path toward spiritual purity and enlightenment through disciplined non-violence (ahimsa) to all living creatures. The tradition is spiritually guided by twenty-four tirthankaras (ford-makers), supreme teachers who have conquered the cycle of rebirth and attained omniscience (kevala jnana). The core of Jain philosophy is established on three ethical pillars: ahiṃsā (nonviolence), anekāntavāda (non-absolutism or many-sided reality), and aparigraha (non-possession). While its ultimate spiritual goal is moksha (liberation from karma), these ethical principles have historically fostered a community renowned for its high literacy, trusted role in commerce, and distinct intellectual culture.

Jain philosophy distinguishes itself through the doctrine of anekāntavāda, which asserts that truth and reality are complex and always have multiple aspects; thus, no single viewpoint can claim absolute truth. This framework encourages intellectual humility and conflict resolution, contrasting with the "one-sided" (ekānta) views rejected by the tradition. Ethically, the vow of aparigraha (non-attachment) requires monks to renounce all property, while encouraging laypersons to limit their possessions and voluntarily limit their desires (iccha-parimana). Historically, the application of non-violence drove the Jain community away from agriculture and warfare toward trade and banking, where they became a dominant mercantile force in ancient and medieval India, supporting a vast network of temples, libraries, and charitable institutions.

Jain literature (Sanskrit: जैन साहित्य) refers to the literature of the Jain religion. It is a vast and ancient literary tradition, which was initially transmitted orally. The oldest surviving material is contained in the canonical Jain Agamas, which are written in Ardhamagadhi, a Prakrit (Middle-Indo Aryan) language. Various commentaries were written on these canonical texts by later Jain monks. Later works were also written in other languages, like Sanskrit and Maharashtri Prakrit.

Jain literature is primarily divided between the canons of the Digambara and Śvētāmbara orders. These two main sects of Jainism do not always agree on which texts should be considered authoritative.

Monasticism (from Ancient Greek μοναχός (monakhós) 'solitary, monastic'; from μόνος (mónos) 'alone'), also called monachism or monkhood, is a religious way of life in which one renounces worldly pursuits to devote oneself fully to spiritual activities. Monastic life plays an important role in many Christian churches, especially in the Catholic, Orthodox and Anglican traditions as well as in other faiths such as Buddhism, Hinduism, and Jainism. In other religions, monasticism is generally criticized and not practiced, as in Islam and Zoroastrianism; or plays a marginal role, as in modern Judaism.

Many monastics live in abbeys, convents, monasteries, or priories to separate themselves from the secular world, unless they are in mendicant or missionary orders.

The Five Vows of Jainism include the mahāvratas (major vows) and aṇuvratas (minor vows). Jain ethical code prescribes two dharmas or rules of conduct. One for those who wish to become ascetic and another for the śrāvaka (householders). Five fundamental vows are prescribed for both votaries. These vows are observed by śrāvakas (householders) partially and are termed as anuvratas (small vows). Ascetics observe these fives vows more strictly and therefore observe complete abstinence. These five vows are:

• Ahiṃsā (Non-violence)
• Satya (Truth)
• Asteya (Non-stealing)
• Brahmacharya (Chastity)
• Aparigraha (Non-possession)

According to the Jain text Puruşārthasiddhyupāya:

Sannyasa (Sanskrit: संन्यास, romanized: saṃnyāsa), sometimes spelled sanyasa, is the fourth stage within the Hindu system of four life stages known as ashramas, the first three being brahmacharya (celibate student), grihastha (householder) and vanaprastha (forest dweller, retired). Sannyasa is traditionally conceptualized for men or women in the last years of their life, but young brahmacharis have the choice to skip the householder and retirement stages, renounce worldly and materialistic pursuits and dedicate their lives to spiritual pursuits.

Sannyasa, a form of asceticism marked by renunciation of material desires and prejudices, is characterized by a state of uninterest in and detachment from material life, with the purpose of spending one's life in peaceful, spiritual pursuits. An individual in Sanyasa is known as a sannyasi (male) or sannyasini (female) in Hinduism. Sannyasa shares similarities with the Sadhu and Sadhvi traditions of Jain monasticism, and the sannyasi and sannyasini share similarity with the bhikkhus and bhikkhunis of Buddhism.

In Jainism, Sangha (Community of the pious) is a term used to refer to the fourfold community of Muni (male ascetics), Aryika / Sadhvi (female ascetics), Śrāvaka (laymen), and Śrāvikā (laywomen).

The word is also used in various other ways.

Jainism (/ˈdʒeɪnɪzəm, ˈdʒaɪnɪzəm/ JAY-niz-əm, JYE-niz-əm), also known as Jain Dharma, is an Indian religion which teaches a path toward spiritual purity and enlightenment through disciplined non-violence (ahimsa) to all living creatures. The tradition is spiritually guided by twenty-four tirthankaras (ford-makers), supreme teachers who have conquered the cycle of rebirth and attained omniscience (kevala jnana). The core of Jain philosophy is established on three ethical pillars: ahiṃsā (nonviolence), anekāntavāda (non-absolutism or many-sided reality), and aparigraha (non-possession). While its ultimate spiritual goal is moksha (liberation from karma), these ethical principles have historically fostered a community renowned for its high literacy, trusted role in commerce, and distinct intellectual culture.

Jain philosophy distinguishes itself through the doctrine of anekāntavāda, which asserts that truth and reality are complex and always have multiple aspects; thus, no single viewpoint can claim absolute truth. This framework encourages intellectual humility and conflict resolution, contrasting with the "one-sided" (ekānta) views rejected by the tradition. Ethically, the vow of aparigraha (non-attachment) requires monks to renounce all property, while encouraging laypersons to limit their possessions and voluntarily limit their desires (iccha-parimana). Historically, the application of non-violence drove the Jain community away from agriculture and warfare toward trade and banking, where they became a dominant mercantile force in ancient and medieval India, supporting a vast network of temples, libraries, and charitable institutions.

Śāntinātha (Sanskrit: शान्तिनाथ) or Śānti is the sixteenth tīrthaṅkara of Jainism in the present age (Avasarpini). According to Jain beliefs, he was one of the three tirthankaras to have also held the status of a Chakravarti (universal monarch) and a Kamadeva (being of supreme beauty) in the same lifetime. He is traditionally revered as the deity of peace (Shanti) and is invoked by devotees to avert calamities and epidemics.

Jain texts describe his life as a transition from imperial sovereignty to total renunciation. Born in Hastinapur to King Vishvasena and Queen Aćira of the Ikshvaku dynasty, he is said to have ruled for 25,000 years. As a Chakravarti, traditional accounts state he possessed the "fourteen jewels" (ratna) and "nine treasures" (nidhi), symbolizing absolute material dominion, before renouncing his empire to become a Jain monk. After sixteen years of asceticism, he is believed to have attained Kevala Jnana (omniscience) and subsequently achieved Moksha (liberation) at Shikharji.

Pravacanasāra is a text composed by Jain monk Kundakunda in the second century CE or later. The title means "Essence of the Doctrine" or "Essence of the Scripture", and it largely deals with the correct ascetic and spiritual behavior based on his dualism premise. Kundakunda provides a rationale for nudity among Digambara monks in this text, stating that the duality of self and of others means "neither I belong to others, nor others belong to me, therefore nothing is mine and the ideal way for a monk to live is the way he was born". The text is written in Prakrit language, and it consists of three chapters and 275 verses.

A modern English translation was published by Vijay K. Jain in 2020.