Core concepts and cosmology in Jainism

Jainism Beliefs

Three tier universe

According to Jainism, the universe assumes three levels: lower, middle and upper. Jains regard the universe to be imperishable, unending, and with no Creator. However, certain elements of the universe may alter in due course. The upper level, or 'siddhasila', comprises pure, free souls residing in a permanent state of sheer peace and bliss. The middle level of the universe comprises embodied creatures like humans, animals, plants, and inanimate beings (things), bound by the Law of Karma. The third level (lower world) comprises beings undergoing different phases of punishments, on account of the sins committed by them in their earthly life. After completion of punishment, they go back to the middle world (Jain, 2015).

Jiva and Ajiva

According to Jainism, the entire universe has two independent, unending, imperishable and coexisting parts, namely, Ajiva and Jiva; these are, in some ways, similar to the Samakhya School's concepts of Prakriti and Purusha. Ajiva denotes the motionless and lifeless matter possessing paramanus or atoms and gunas or qualities. Jiva is inferred separately as being, conscious soul and embodied soul. In a living being, Ajiva represents material body, while Jiva represents the soul. Ajiva constitutes the passive element of a being or object, while Jiva constitutes the dynamic element or subject (Jain, 2015).

Pudgala and The Atomic Theory

Pudgala denotes matter that has form. Jivas' bodies and all planets are composed of pudgala. It possesses specific perceptible forms/shapes, properties and attributes. Jivas experience and perceive it via their senses. It is eternal, though subject to change (Jain, 2015).

Karma

In Jainism, Karma represents a sort of pudgalika or matter entering a jiva's body, in accordance with nature of its actions. The entire universe has karmic matter that is capable of altering a jiva's future by flowing into it, giving rise to effects of advantages and drawbacks. Karmic matter resides within a jiva until its cleansing via neutralizing activities (Jain, 2015).

Liberation

In Jainism, liberation connotes one's soul from physical substance, including karmic substance. For man, it implies release from the birth-death-birth cycle and karmic impurity. Karma joins ajiva with jiva, matter with soul. In Jainism, there are 7 principles (tattvas):ajiva, jiva, bandha, asrava, samvara, moksha and niraja (Jain, 2015).

Sikhism and beliefs

Goal

All Sikhs have a common goal - to form a loving and close relationship with the Almighty (Robinson, 2010).

Deity

In Sikhism, God is one, has no form, but many names, and may be reached via meditation. Sikhs, in this concept of theirs, are similar to Muslims, who believe in one God having 99 names (Robinson, 2010).

Reincarnation

Sikhs believe in karma (the accrued sum of bad and good actions), samsara (the recurringbirth-death-birth cycle), and reincarnation (or rebirth) (Robinson, 2010).

Caste system

Sikhism repudiates caste system, which is ensconced in Hinduism. According to Sikhs, all individuals are equal before God. This key principle pervades all behaviors, beliefs, and rituals of Sikhism (Robinson, 2010).

Code of Conduct

A Sikh is defined by Sikhism laws as:

Any person who steadfastly believes in (i) A single God,

(ii) The holy book of Sikhism, Guru Granth Sahib

(iii) The Ten Gurus, beginning from Sikhism's founder, Guru Nanakto Guru Gobind Singh

(iv) The ten Gurus' teachings and sayings, and (v) The baptism bestowed by Guru Gobind Singh, and who isn't devoted to any other faith (Robinson, 2010).

Part 2

The most important similarity and difference

Sikhism

Janaism

In Sikhism, the nature of man is entrenched inhaumai or self-interest, as against the ideal characteristics of parupkari or benevolence, and gurmat or divine consciousness.Mankind exists in the total will of Kartar whichis understood and adopted by pious Sikhs in their day-to-day living (Library, n.d).

Jains believeall living beings possess a soul caught up in physical karmic atoms that hinder their spiritual progress. Action, especially if done with attachment, draws karma to one's soul all through consecutive reincarnations. One can only be freed when karma is burned off (Library, n.d)

Communal worship, meal-sharing (langar) and singing are vital; all major ritualscarried out during Sikh life events (birth, marriage, etc.)are centered on the Guru Granth Sahib. For instance, Anand Karaj (marriage ceremony of Sikhs) involves circumambulating the holy book while the Gurus' verses concerning spiritual union with the Lord are read out (Library, n.d).

Different Jain sects have different rituals;however, they often include meditation, fasts, and devotional worship. Baptism into renouncing sects is done via the complexDiksha ritual. Sallekhana, another Jain ritual, involves fasting till death, when a person's body starts inhibiting spiritual advancement (Library, n.d).

The concept of Ahimsa is benevolent and benign. It manifests compassion, and implies life-long reverence. Ahimsa recognizes dignity -- the right of all sentient beings -- and personality. In conjunction with this grand and noble connotation, the concept also implies non-violence. The non-harming aspect also holds equal value. Ahimsa combines abstention and compassion. However, some believers and thinkers, rather mistakenly, ignore the original references, treatises, and actual spirit, and tend to assume a skewed perspective, relegating the concept of Ahimsa to the level of an ordinary negative practice or principle, divesting it of the nobility and humaneness it entails (Study Notes, 2012).