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Tiryanch Gati

From Archania
Tiryanch Gati
Type Cosmological concept in Jain philosophy
Meaning Rebirth as an animal or non-human being in samsara according to Jainism.
Origin Jain cosmology, Āgamas
Known for Tattvartha Sutra, Jain Agamas, Samayasara
Domain Jainism, Indian philosophy, Metaphysics
Contributors Mahavira, Umaswati, Acharya Kundakunda
Wikidata Q22909489

Tiryanch Gati is a term in Jainism denoting one of the four states of existence (gatis) in the cycle of life samsara. The term refers to rebirth as an animal or other non-human being, including unicellular organisms, plants, insects, birds, reptiles and mammals.[1][2] According to Jain teachings, souls who accumulate bad karma can be reborn in Tiryanch Gati as animals or other lower beings.[3]

The goal of all souls in Jainism is to free themselves from samsara by accumulating good karma and purifying their souls through strict ethical practices, particularly ahimsa (non-violence), truthfulness, non-stealing, sexual abstinence, and non-attachment.[4] Ahimsa, which implies complete non-harm to all living beings, is central to this process.[5]

Historical origins

The concept of Tiryanch Gati has its roots in the oldest texts of Jainism, including the Āgama, which are the canonical scriptures of the tradition. These texts were passed down orally for several centuries before being written down between the 6th and 3rd centuries BCE.[6] The concept was systematized in works such as the Tattvartha Sutra, written by Umaswati around the 2nd century CE.[7] This work is considered an authoritative source for Jain philosophy and metaphysics and describes in detail the various gatis and the classification of living beings beings based on the number of senses.

Throughout history, the concept of Tiryanch Gati has played a central role in Jain ethics and practice. It has influenced how Jains understand the relationship between humans and other life forms, and has contributed to the development of strict principles of non-violence and respect for all life.[8]

Classification of sentient beings

In Jainism, all living beings, or jivas, are classified according to the number of senses they possess. Jain texts divide beings into five categories based on the number of senses, from one to five:[7]

  • Ekendriya (one-sense beings): Beings that have only the faculty of feeling, such as plants and microorganisms.
  • Dviendriya (two-sense beings): Beings that have feeling and taste, such as earthworms and seashells.
  • Triendriya (three-sense beings): Beings that have feeling, taste, and smell, such as ants and mites.
  • Chaturendriya (four-sense beings): Beings that have feeling, taste, smell, and sight, such as bees and spiders.
  • Panchendriya (five-sense beings): Beings that have all five senses—feeling, taste, smell, sight, and hearing—such as birds, mammals, and humans (although humans are classified under Manushya Gati).

This classification forms the basis of Jainism's understanding of ahimsa (non-violence) and karmic responsibility.

Karmic burden and harm

The relationship between the number of senses a being has and the karmic burden associated with harming it, according to Jainism. Beings with more senses are considered to have a higher karmic burden of harm, as illustrated by increasing values along the logarithmic scale for "Karmic burden of harm".

Jainism teaches that actions that inflict harm on living beings with more senses have a heavier karmic consequence. Harming five-sense beings such as mammals and birds is considered more serious than harming simpler life forms. This is because beings with more senses have a greater capacity for awareness and feeling, and thus demand a higher degree of respect and care.[9]

Each additional sense adds a whole new dimension to a being's experience of the world. Therefore, the harm to such beings is considered to increase non-linearly with the number of senses. For example, a five-sense being not only has more senses, but also a more complex consciousness and the ability to experience pain and pleasure at deeper levels. This means that the karmic burden of harming a five-sense being is considerably greater than that of harming a one-sense being.[10]

This moral division of karmic burden, where harm increases exponentially with the number of senses, is a unique part of Jain ethics. Jainism therefore prescribes strict guidelines for avoiding harm to living beings, especially those with multiple senses. This is part of a comprehensive ethical system that emphasizes compassion and respect for all life.

Ethical implications

Tiryanch Gati illustrates the radical Jain ethic of non-violence (ahimsā) towards all living beings. Mahavira, the 24th tirthankara, formulated it as "no breathing, living creature should be slaughtered, bound, abused or terrorized".[11] This implies a categorical prohibition against killing or harming animals, and characterizes the Jain lifestyle and diet. Jains traditionally practice strict vegetarianism, and many follow additional rules, such as straining water before drinking and avoiding eating root vegetables to minimize harm to microscopic life.[12]

Jainism's focus on complete nonviolence has also inspired modern perspectives on animal welfare and environmental ethics.[13] In recent times, several Jain communities have linked the principle of ahimsā with veganism, arguing that even milk and egg production involves violence against animals. For example, in 2018, the Jain Center of Southern California decided to serve only vegan food at all its events, as a consistent application of the ahimsā ideal.[14]

The term carnism – coined by social psychologist Melanie Joy – describes the normative system that justifies meat-eating as morally acceptable.[15] Carnism stands in sharp contrast to the ethics of Jainism, which views eating meat as an act of violence against tiryanch beings, which imposes a significant karmic burden on the practitioner. Many Jain scholars today therefore urge the recognition of both vegetarianism and veganism as expressions of respect for all life, in line with the principle of ahimsā.[16]

See also

References

  1. ↑ Dundas, Paul (2002). The Jains. 2nd ed. London: Routledge. pp. 115–116. ISBN 9780415266062.
  2. ↑ Jaini, Padmanabh S. (1998). The Jaina Path of Purification. Delhi: Motilal Banarsidass. p. 114. ISBN 9788120815780.
  3. ↑ von Glasenapp, Helmuth (1999). Jainism: An Indian Religion of Salvation. Delhi: Motilal Banarsidass. pp. 55–56. ISBN 9788120813762.
  4. ↑ Long, Jeffrey D. (2009). "Jainism and Ecology: Nonviolence in the Web of Life." Cross Currents. Vol. 59, no. 2, pp. 235–247.
  5. ↑ Dundas, Paul (2002). The Jains. pp. 156–159.
  6. ↑ Jainism: An Indian Religion of Salvation. Motilal Banarsidass, 1999. ISBN: 9788120813762.
  7. ↑ 7.0 7.1 Tattvartha Sutra. HarperCollins, 1994. ISBN: 9780761989936.
  8. ↑ The Jains. Routledge, 2002. ISBN: 9780415266062.
  9. ↑ The Jaina Path of Purification. Motilal Banarsidass, 1998. ISBN: 9788120815780.
  10. ↑ The Jain Vision: An Introduction to the Jain Philosophy and Way of Life. Jain Vishwa Bharati Institute, 2001.
  11. ↑ Jaini, Padmanabh S. (1998). The Jaina Path of Purification. Delhi: Motilal Banarsidass. pp. 113–114. ISBN 9788120815780.
  12. ↑ Dundas, Paul (2002). The Jains. 2nd ed. London: Routledge. pp. 156–159. ISBN 9780415266062.
  13. ↑ Long, Jeffrey D. (2009). "Jainism and Ecology: Nonviolence in the Web of Life." Cross Currents. Vol. 59, No. 2, pp. 235–247.
  14. ↑ Jain Center of Southern California (2018). "JCSC Board Resolution on Vegan Food." Available from: [1]
  15. ↑ Joy, Melanie (2010). Why We Love Dogs, Eat Pigs, and Wear Cows: An Introduction to Carnism. San Francisco: Conari Press. ISBN 9781573244619.
  16. ↑ Long, Jeffrey D. (2009). "Jainism and Ecology: Nonviolence in the Web of Life." Cross Currents. Vol. 59, No. 2, pp. 235–247.
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