1

CHAPTER ONE

ORIGIN AND PECULARITIES OF JAINISM

1.0 INTRODUCTION

Jainism is a very old form of heterodox system which repudiates the teachings of
Vedas. The word Jainism is derived from the Sanskrit word “jina” which means conqueror,
i.e., one who has conquered his passions and desires. The system of Jainism has aroused
in the later Vedic period and it was revived by Vardhamana, also called Mahavira or the
great spiritual hero, in the 6th century BC. Jainism does not possess a belief in a supreme
God, instead, it believes in permanent entities like the self and matter. Its special emphasis
on ethical purity, religious tolerance, spiritual contentment, ecological protection are all of
tropical relevance to today’s society all over the world.

Like Buddhism, Jainism also arose as an opposition to the sacrificial Vedic religion,
and the domination of the high caste. It does not advocate belief in God or Gods to whom
we need to pray nor does it accept the intercessory role of priestly class in society. It has
empowered its followers to be spiritually self-reliant with its key idea: ‘Each one is the
maker of one’s own destiny’. That is why it is fittingly called Jaina dharma. The Jains
consider their religion to be eternal and imperishable. The darkness of error may envelop
the truth periodically. But the Tirthankaras will appear again and again and more it will
blossom in youthful beauty like the spring. Tirthankaras are bridge makers. They are the
holy bridge for people to cross the ocean of the bondage of birth- misery- death (samsara).
Jainism is a way of life which is centred on ethical values and explain the ways to avoid
miseries.

1.1 HISTORICAL ORIGIN OF JAINISM

Jains are the followers of Jaina, the ‘victor’, a title applied to Vardhamana, the last
prophet of Jains. It is also applicable to those men and women who have conquered their
lower nature and realised the highest. Jains recognize twenty four Tirthankaras who have
 ORIGIN AND PECULARITIES OF JAINISM 2

enlivened the faith periodically. The Tirthankaras were Rishabhas and the last of these
was Mahavira. The Jains know their names and are able to narrate many details from their
life. But their narratives about them except the last two (Parshva and Mahavira) are
legendary and mythological. Nevertheless, Mahavira was a historical personality, as
corroborated by other sources as well. “The ‘jaina dharma’ that has come to us was
expounded by Mahavira only” 1 . Jainism is one of the oldest religions of the world
originated on Indian soil. Jainism has a rich history not only because of its continuity of
existence for over 2500 years in India, but also because of its unique contributions to Indian
philosophy, logic, art etc.

1.1.1 Story of Mahavira

Vardhamana was the second son of a chief man of a politically powerful clan in
Magadah, the present Bihar. His mother was the sister of a local ruler too. Obviously, his
upbringing was also royal. He was also married to a beautiful lady Yasoda, and had a
daughter from her. When he was 28 years old his parents died of self-imposed starvation
as they were devotees of Parshva (the third Tirthankara). It Might have caused such an
impact on the life of the prince that he wanted to leave his home in pursuance of a life of
asceticism. Although he was dissuaded by the family members, he was keen on his search
and finally after two years, with the consent of his elder brother, he renounced the family
life and joined the ascetic order of Nigranthas (free of bonds) founded by the teacher
Parshva himself.

When Mahavira felt that the precepts of Nigranthas were not strict enough, he left
them and went on as a wanderer, without shelter to the vagaries of weather. “He exposed
himself to the attacks by insects, injuries and abuse of men and eating nothing but what
was offered to him by others and often observing long fasts”.2 He even realized the
necessity of renouncing all attachments and possessions, including the only garment he

1
N.N Bhattacharya. Jain Philosophy: Historical Outline. New Delhi: Munshiram Manoharlal Publishers,
1999, 32.

2
Henri Bergon, Two Sources of Morality and Religion.. Indiana: university of Notre dame press, 1986,215.
 ORIGIN AND PECULARITIES OF JAINISM 3

wore. After a long search of 12 years, finally when he achieved the state of consciousness
/ omniscience or kevala (literally aloneness) he was called Mahavira (the great hero),
jina (victor, one who had conquered the self as well as the world) and Arhat (a venerable
person). Vardhamana’s followers were drawn chiefly from the Kshatriya aristocracy,
and he organized them into regular community, with lay and monastic members of both
sexes. We have reason to believe that under the influence of Vardhamana followers of
two different creeds had joined the order, of one of which one agreed with him that
complete abandonment of possessions involved the giving up of all clothing and those
of the order of ‘Parsvanatha’ who stopped short of this extreme measure of this
renunciation and looked upon clothing as a necessity. Vardhamana never married, that
was the concept among some sects in Jainism in the beginning. But later they accepted
that in order to attain liberation only he sacrificed all kinds of pleasures and happiness.
1.1.2 Orders of monastic and lay people

Immediately after his attainment, Mahavira realized the duty to proclaim his path of
liberation to all creatures, and to revive Pasrhavas teachings. He also kept up travelling
on bare feet, unclothed and begging for food. He preached to all, Aryans, Barbarians, men
and women and even to the creatures. He influenced people from all walks of life, rich and
poor, kings, priests as well as the untouchables. “Many of his followers also became
renouncers, abandoning worldly pleasures and being convinced that renunciation was the
way to conquer all passions”.3He organized his followers into a fourfold orders; two for
monastic life and two for lay people.

1.1.2.1 Orders for monks

There are two orders for monks, they are known as sadhu (monks) and sadhvi (nuns).
They practice self-control and have given up all the desires and earthly possessions to
become spiritual practioner and teachers. They are very strict in following the pancha

3
P.Nagaraj Rao. Fundamentals of Indian Philosophy. New Delhi: Indian Book Company, 1993, 185.
(Hereafter it will be referred to as” Fundamentals of Indian Philosophy”).
 ORIGIN AND PECULARITIES OF JAINISM 4

Maha vratas. Non-violence, truthfulness, nonstealig, chastity and non-possession are those
great vows.

1.1.2.2 Orders for lay people

The two orders for lay people are introduced by him. The order of Shravak and the
order of Shravika. Shravak is for the lay men and Shravika is for the lay women. They are
not required to renounce the world, but are expected to discharge household duties by
honest means and to live a progressive pure life. They are bound to follow the twelve vows
of lay people.

“According to tradition, Mahavira won over fourteen thousand monks, thirty six
thousand nuns, lakhs of laymen and women as his followers. He founded the four ‘thithas’
and he came to be called as the 24th Tirthankara (literally, bridge makers).”4 Later a six
fold monastic order came in Jaina tradition. But this is not very much popular as that of the
orders of monks and lay people. The monks are those who are held in very high ranks are
included in these orders.

1.1.2.3 Six fold monastic orders

In terms of spiritual evolution, Jaina ascetics attain different stages before they finally
attain moksha. These are the stages of the Acarya, Upadhyaya, Sadhu, Tirthankaras or
Arhanta and the Siddha. These five grades together with the primary stage of the muni are
known as the six fold monastic orders.

1.1.2.3.1 Acarya

The Acarya is the teacher and in the spiritual sense of the term, “He is the head of the
Gana, vastly learned, well-disciplined and master of fivefold Acarya, Jnana, and
Darshana, Caritra, tapa and Virya. Duty of Acarya, accordingly is to guide moral and

4
Jash Pranabananda. Some Aspects of Jainism in Eastern Philosophy. New Delhi: Munshiram Manoharlal
Publishers, 1989,153. (Hereafter it will be referred to as “Some Aspects of Jainism in Eastern Philosophy”).
 ORIGIN AND PECULARITIES OF JAINISM 5

spiritual conduct of his pupils”.5 The Acharya’s are also expected to possess a life filled
with the knowledge of Jaina scriptures and also various other religions too. It is also stated
that they should have at least eight years’ experience of monkhood.

1.1.2.3.2 Upadhyaya

He is empowered to delivering lectures to a group of monks on various spiritual matters.

He is expected to have a sound knowledge of the various scriptures on which the discourses
are carried out. He should have three years’ experience as a monk with a good knowledge
of the rules of monastic conduct. He was so-called because he was approached by the
monks for instruction in sacred texts.

1.1.2.3.3 Sadhu

He will have to practice the various virtues mentioned in the Jaina canons in his
own life; it is because he himself should undergo the prescribed course of ethical life which
offers a real insight into the nature of special life to neglect his eligibility in dealing with
spiritual matters.

1.1.2.3.4 Tirthankaras

This is undoubtedly an advanced stage of spiritual life. In this stage traces of anger, pride,
deceit, greed, attachment and ignorance are not perceivable in the monk. A meaning often
given to the word Tirthankara is that of one who fights against the worldly pleasures to
attain moksha or one who attains a landing on the other side. But many Jains say that, it
denotes one who forms four communities of monks and nuns, and male and female lay
followers. He is an ideal saint, a Paramatman or god whom the jainas assign an enormous
list of attributes.

5
Some Aspects of Jainism in Eastern Philosophy. 60
 ORIGIN AND PECULARITIES OF JAINISM 6

1.1.2.3.5 Siddha

This is the last stage of Jaina ascetic. In this stage ascetic is free from karman
altogether, he is completely independent of all external objects. Siddha has the peculiarities
like faith, righteousness, absolute knowledge etc. He is described as not being the product
of anything and not producing anything. Thus the description of the six- fold monastic
order of the Jaina ascetic demonstrates the different stages of perfection of the ascetic.

1.1.3 Division of Jainism

Years after the Nirvana of the Mahavira, the Jaina community became more complex. One
section of the Sanga was too ascetic minded and pluralistic in their approach. Another
section was liberal. Disagreement between these two groups over largely monastic
practices led to schism in Jainism, division that began around the second century and
finalised in 1st century CE. Later many other points of disagreements regarding the life of
Mahavira, canon of scriptures, position of women etc. made conflicts among Jains. Thus,
there arose two branches of Jainism, they are known as Digambaras and Shvetambaras.

1.1.3.1 Digambaras

Literally Digambaras are known as “the sky clad”. They maintained that monks must be
naked, because they considered nakedness as the proof of the conquest of sin. In this sect,
the Tirthankaras should be represented naked without ornaments. Digambaras believed
that Mahavira never married. According to their teaching women can’t attain moksha and
only men can achieve enlightment. In the eleventh and the twelfth century CE, Digambaras
had to retreat to the north, owing to the disfavour they incurred from the local kings, which
aroused on account of the spread of Hindu bhakti movement. In the16th century
Digambaras again divided into Vishvapanthis and Terapanthis.
 ORIGIN AND PECULARITIES OF JAINISM 7

1.1.3.1.1 Vishvapanthis

“Vishvapanthis install images of gods like Bhairava in their temples, cover idols with
saffron clothes, offer flowers, sweets and wave light etc.”6 They consider god as one who
is always with his believers and showers blessings in their needs.

1.1.3.1.2 Terapanthis

Terapanthis are totally against the concepts and rubrics of vishvapanthis. They are against
idol worship. They give more importance in doing well to others and empathising with
them in their miseries.

1.1.3.2 Shvetambaras

Literally Shvetambaras means “the white clad”. They opposed all the concepts and
teachings of Tirthankaras. They upheld wearing of a simple white garment. Probably the
regional facts must have contributed to the division. Shvetambaras were the principle force
of culture in the south and in central India enjoying the royal patronage from the local
kings. The Digambaras contributed to the development of vernacular language in these
regions but the Shvetambaras played the same role in the north and the west of India.
Among Shvetambaras a reformist sect arose about the 15th century namely the Sthnakvasi
and Lonka Sa sect.

1.1.3.2.1 Sthnakvasi sect

They criticize image-worship and temple cult because it is not mentioned in the
scriptures. They reject all the practices which are not mentioned in the scriptures. They
give much importance to the scripture and followed its teaching in a rigid sense.

6
Robert Glowin “vishvapanthis” Dictionary of Indian Religions, (Ed. By Libert Gosta), New Delhi: Sri
Satguru Publications, 1986,109.
 ORIGIN AND PECULARITIES OF JAINISM 8

1.1.3.2.2 Lonka Sa sect

On the contrary Lonka Sa pointed out that the practices are not lawful. They reject all kinds
of practices connected with religion. Comparing to Sthnakvasi, number of followers of
Lonka Sa sect is less, by the time they conjoined together with Terapanthis of Digambaras.

1.1.4 Influence in the modern era

The influence of Jain concepts in the modern era is very much remarkable. Many sects
have arisen among the Jains on account of minor differences. They all agree to the doctrine
of the Tirthankaras. At present 3.2 million of Indian population are Jains. They are the
oldest practicing minority of people practicing indigenous religion originated in ancient
India. They prefer to be mainly jewellers, merchants and industrialists. As merchants and
business people they are known for their honesty. Even though the Jains are wealthy
community, they seek humanitarian causes to support them and relive suffering. Their key
principles like ahimsa had a strong impact on Mahatma Gandhi’s policy as he initiated.
Development regarding the use of non-violent resistance in his liberation movements.
Comparing to all other teachings and principles Jaina ethics has a priority even in this
modern era. More than a religion it explains a way of life which is rooted in good and
virtue.

1.2 SACRED SCRIPTURES OF JAINISM

Jaina scriptures can be divided into two main groups; early Prakrit scriptures and later
Sanskrit scriptures. Mahaviras teachings were first orally transmitted to the people. His
disciple called Ganadharas, wrote it in the text form of 14 Purvas in 12 parts. They were
faithfully preserved by the leaders of the community among the first followers.
However, there arose some questions about parts of this canon. Till the 4th century BC the need
for fixing the canon was keenly felt. Although a council met for this purpose in the 4th
century, it was only in 450 AD the canons got a new form as it is seen today. They found
that the 12th anga, containing the parvas was not authentic. Bhadrabahu who knew this
completely could not attend the council because of his penitential vow of 12 years in Nepal.
 ORIGIN AND PECULARITIES OF JAINISM 9

So, Sthulsbhadra was instructed to go there along with many other monks and learn purvas
from him. And the mission was successful too.

1.2.1 Canon of the shvetambaras

In this context Shvetambaras convened a council in Gujarat in 5th CE to edit and preserve
remaining holy works. Scriptures belong to the period between 400 BCE and 200 BCE are
considered as the earliest portion of Jain scriptures. They are in prakrit language.
“Shvetambaras canon contains 45 books. It consists of 11 Angas, 12 Upangas, 10 scattered
pieces on variety of topics, 4 Moolasutras, 6 sections on discipline and 2 sutras of
knowledge”.7

1.2.2 Sanskrit canons of the Digambaras

There is no dispute with the dogmatic content of Shvetambaras canon. The

Digambaras held that the language of Shvetambaras canon was not authentic. On the
contrary, they were in possession of two very old prakritik texts that predate the
compilation of the Shvetambaras canon. With those two ancient texts, the Digambaras
tried to supplement them with commentaries and other series of works and made a claim
that they were authoritative accounts of the Jain doctrine. They called their canons as
expositions. This category scripture was written in Sanskrit from 700 to 900 CE. They take
the position of the old lost canon. They distinguished four Vedas and named them as four
kinds of Vedas. Each one deals with different stages. “First one deals with history, second
one deals with cosmography, third one with philosophy and the last Veda deals with ethics
and rituals”. 8
The main fact and feature of this canon is that, it deals with the lay
community and it includes writings that give a Jaina view of pre-history and the origins of
human institutions and religious activity. It shows the major development took place
regarding systematization of lay people.
Canons of Shvetambaras are more complicated than the canons of the Digambaras.

7
Bhargava Dayanand, Jaina Tarka Bhasa. Delhi: Motilal Banarasidas Publishers, 1973, 99.
8
DR. Satkari Mookerjee, The Jaina Philosophy of Non-Absolutism. Delhi: Indological Publishers,
1978,103.
 ORIGIN AND PECULARITIES OF JAINISM 10

1.3 BASIC BELIEFS OF JAINISM

There are many beliefs in Jainism. It adds more colour to Jaina religion comparing with
other religions. Oneness of scriptures, concept of God, belief in karma, prayer, idea of
human and ethics are the most important beliefs and principles of Jainism. Among this
oneness of scriptures and idea of karma are the core beliefs.

1.3.1 Oneness of all scriptures

The orthodox state of Jaina tradition is that the sacred scriptures from Tirthankaras
should essentially agree with one another. Only names are permitted to vary. As per the
teachings of the early Tirthankaras, Mahaviras teachings were also recorded in Jain works.
Though different canons have emerged, yet the basic beliefs regarding Mahavira is not
questioned. Scriptures are different only in names and there is no contradiction in their
basic teachings.

1.3.2 Idea of karma

The chief and central belief of Jainism is reincarnation and karma. Human self is
polluted due to the karmic particles, bits of materials generated by a person’s actions that
is attached to the soul and consequently bind the soul to material bodies through many
births. Karmas are in eight types. First four are known as ghati karmas and the last four
are known as agati karmas. First section obscure the natural qualities of soul and the rest
are related to the body of the soul. If anyone successfully destroys all the karmas then he
attains the self-release from the bondage. Once the soul gets enlightment it will never face
rebirth. We need to liquidate the karma completely in the soul. The process of karma
getting into the soul is called asrava. To drive out karma we need to practice virtues and
etiquettes. Karma is related to actions and these Actions lead to liberation. Good actions
produces good results and bad actions produce bad or negative results.
 ORIGIN AND PECULARITIES OF JAINISM 11

1.3.3 Concept of God

The third and the final basic belief of Jainism is their concept of God. Jainism is a
nontheistic religion. It does not believe in a God who is a creator. The reality of the universe
is explained by six substances namely consciousness, matter, space, motion-ether, resting
ether and time. They are eternal and have no beginning or end. They believed that there is
no valid need of a power called God to manage universe. Universe is running on its own
accord and by its own cosmic laws.

1.4 JAIN VIEW OF THEISM

According to Jainism, there is no god necessary for creation and destruction. “There
can be no destruction of the things that do exist, nor there is creation of things out of
nothing. Coming into existence and ceasing to exist, things have, because of their attributes
and modes”.9 The Jains repudiate the theory of the creation of the world out of nothing or
a series of accidents. The systematic working of the laws of nature cannot be a product of
luck or an accident. Jain’s theology strictly speaks that there is no room for devotion in
Jaina system. According to it all attachments should cease. Personal love is to be burnt up
in the glow of ascetism. But the weak man is obliged to develop a sort of devotion towards
the great Tirthankaras, however, strict logic may prohibit doing likewise. The lay members
demanded a creed and a cult suited to their moral and religious condition. When Jainism
began to spread beyond the place of its origin, the necessity to satisfy the religious
aspirations of the normal man became urgent. Otherwise, worshippers of other gods could
not be converted into Jainism; there a relationship was established between the 22nd
Tirthankara and Krishna. Today we find divisions of jainas into the Vaishnava’s and the
non-Vaishnava because many gods have crept in to the system.

The life of a God in heaven is one of the forms that a soil might assume by the
assimilation of merit. When the merit is exhausted, that life passes away. Gods are only
embodied souls like men and animals, different from them in degree, but not in kind. The
greater power and perfection belonging to the divine body and organism are the rewards

9
H.D Lewis, Indian philosophy, Bombay: Blackie and Son Publishers, 1985,829.
 ORIGIN AND PECULARITIES OF JAINISM 12

of the good deeds of early life. The liberated souls are above the Gods. They are never born
again. They have no longer any connection with the world and exert no influence on it.
They do not look to the steep ascent leading to the goal or offer a helping hand to those
struggling on the upward path. When prayers are addressed to the famous jainas who have
reached perfection and passed out of the world of change and woe, they cannot and do not
return answers to the prayers, since they are utterly indifferent to all that happens in the
world and are entirely free from all emotions. But there are the Gods who watch and control
true discipline. They hear the prayers and bestow favours. So far as the jinas are concerned,
the best mode of worshipping them is to adopt their advice. Realisation of one’s true self
and not devotion to Tirthankara is the way to freedom. Since the severally simple religion
of the jainas did not admit grace or forgiveness, it could not appeal to the masses, and so
halting compromises were made. As a sum up we can say, that Jaina concept of god is
based on liberation and reincarnation and the universe is controllable on its own accord by
its own cosmic laws.

1.4.1 Jain Gods

According to Jain belief there are eight karmas in the path of spiritual progress. If one
destroys all the eight karmas, then one is totally free. There will not be any birth, death’
pleasure, pain, joy and sorrow for them. One attains such liberation where one’s soul is
pure with its perfect vision, an everlasting blissful condition. “One is now a siddha, at the
top of lokakas known as moksha. All siddhas possess the same quality of soul and their
attributes are same”. 10 But if a person has destroyed only four ghati karmas, one has
regained the original attributes of one’s soul omniscience, vision, Power and bliss. But one
is still a human being. One preaches the religion and remains in the state of blissful
condition for the rest of one’s life. One remains as jina (who conquered passions)
Nigrantha (one who has gotten rid of all pleasures) and so, one is called arihanta (one who
attained the keval-jnana).

10
Fundamentals of Indian Philosophy, 157.
 ORIGIN AND PECULARITIES OF JAINISM 13

“Arihants are also of two ways, Tirthankara and kevali”. 11 Tirthankaras follow the
order of monks and nuns, and kevalis do not follow these religious orders. All Arihants and
siddhas are considered as gods in Jain religion.

1.4.2 Jaina prayer

The main feature of Jaina prayer that differs it from other religions is that, they do not
ask for any favours or benefits from gods and they do not pray to a specific Tirthankara.
By saluting those, Jains receives the inspiration from the five benevolent for the right path
of true happiness and total freedom from the misery of life. So the navkar mantra is the
universal prayer which the Jains are supposed to say every day before they start any event
or any good work. They accept the doctrine of anekanta vada which states that the reality
can be viewed from various ways. There are seven standpoints that can be used to describe
a thing, and all can be equally true.

The whole of Jaina religion is nothing but offering the techniques that solves
the problem of life. Jainism succeeded in denying creator, god by giving an alternative
theory about the structure of the universe.

1.5 CATEGORIES OF FOOD

There is an explanation of the classification of what may be eaten or drink in the Jaina
system. There is a four-fold division on the basis of this, namely; asana, pana, khadima
and svadima.

1.5.1 Asana

All that is swallowed: grains and pulses of all kinds, particularly the staple, boiled rice.
Forbidden foods falling under this head include meat and the tuberous vegetables, which
are condemned as ananta kayas. Dairy products are also covered by this designation.

11
Harbans Singh and Joshi Lal, An Introduction to Indian Religions, Patiala: Guru Govind Singh
department of religious studies, Punjab University, 1999, 38.
 ORIGIN AND PECULARITIES OF JAINISM 14

1.5.2 Pana

All that is drunk: water milk, the juice of fruits such as grapes and tamarinds, and the
water in which rice, barley or other cereals have been boiled. Particularly rice-gruel.
Alcohol and the liquid from meat are prohibited in this head.

1.5.3 Khadima

All that is chewed: fruits and nuts such as mangoes, dates, almonds and coconuts, and
various cakes and sweetmeats. Abhaksyas coming into this category include honey and the
dried fruits.

1.5.4 Svadima

All that is tasted or serves as a relish: pepper, cumin seeds, ginger, herbs, such as basil
and betel. Sugarcane, honey are also sometimes placed under this category. More
surprisingly toothpicks are covered by this designation. Food is also distinguished by four
flavours. They are;

1) Go-rasa: milk flavour comprising ghee, butter and curds.

2) Iksu-rasa: sugar flavour including molasses and honey.

3) Phala-rasa: fruit flavour covering fruits such as mangoes.

4) Dhanya-rasa: cereal flavour including oil and rice gruel.

“There are another classification of food- or rather of certain articles of food into
‘vikritis’. They are ksira, dadhi, navanita, ghrta, taila, guda, madhu, mamsa and
avagahima”12. Ksira are the milk products; it includes Dadhi- curds, Navanita-
butter, and Ghrta- ghee. Taila are oil products. Guda indicates molasses; Madya is

12
R.Williams, Jaina Yoga, Delhi: Motilal Banarasidas Publishers, 1991, 39.
 ORIGIN AND PECULARITIES OF JAINISM 15

connected with alcohols; Madhu denotes honey products; Mamsa explains all non-
veg foods, and Avagahima include food items which are made up of rice items.

The essential idea of vikritis seems to be that of a foodstuff that has changed its
nature owing to a process of cooking or bacteriological actions. According to the
orders, there are suggestions for food items in Jaina religion. This is the most
special peculiarity of Jaina which makes it differ from all other religions.

1.6 CONCLUSION

Jainism is a very old form of religion which is founded by Vardhamana Mahavira in

India. But, in the present era, the teachings and its way of life have got a vital role in the
socio, economic, political and religious fields. More than a religion, Jainism is a way of
life. It speaks about independent existence and its position is unique. It teaches us a new
way of life and the ways or methods to conquer life. Their basic beliefs, concept of god
etc. have got a strong influence in almost all religions which founded later. Even After
2500 years it grows and still follows the spirituality and way of life without any conflicts
or defects. In the modern world although small, it is an influential religious minority with
as many as four million followers in India, and is growing successfully among immigrant
communities in North America, Australia, and elsewhere. The peculiar practices and
beliefs make them more special than the other religions. The main peculiarity of Jainism
is that, more than a religion it emphasises a way of life which is ethical and value centred.
 ORIGIN AND PECULARITIES OF JAINISM 16