Jain" and "Jainas" redirect here. For other uses, see Jain (disambiguation) and Jaina.

Jainism

This article is part of a series on Jainism

Prayers and Vows

Navakar Mantra · Ahimsa · Brahmacharya ·
Satya · Nirvana · Asteya · Aparigraha ·
Anekantavada · Parasparopagraho Jīvānām
Key concepts
Kevala Jñāna · Cosmology · Samsara ·
Karma · Dharma · Moksha · Gunasthana ·
Navatattva
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Jainism Portal
v • d • e

Jainism (pronounced /ˈdʒaɪˌnɪz.əm/) is an Indian religion that prescribes a path of non-violence

towards all living beings. Its philosophy and practice emphasize the necessity of self-effort to move
the soul towards divine consciousness and liberation. Any soul that has conquered its own inner
enemies and achieved the state of supreme being is called Jina (Conqueror or Victor). Jainism is
also referred to as Shraman (self-reliant) Dharma or the religion of Nirgantha (who does not have
attachments and aversions) by ancient texts. Jainism is commonly referred to as Jain Dharma in
Hindi and Samanam in Tamil.

Jainism, which its followers consider to have always existed,[1][2][3] has prehistoric origins dating
before 3000 BC, and before the beginning of Indo-Aryan culture.[4] Organized Jainism is believed
by historians to have arisen between the ninth and the sixth centuries BCE.[5][6] Some have
speculated that the religion may have its roots in much earlier times, reflecting native spirituality
prior to the Indo-Aryan migration into India.[7][8][9] In the modern world, it is a small but influential
religious minority with as many as 4.2 million followers in India,[10] and successful growing
immigrant communities in North America, Western Europe, the Far East, Australia and elsewhere.
[11]

Jains have successfully sustained this longstanding religion to the present day and have significantly
influenced and contributed to ethical, political and economic spheres in India. Jains have an ancient
tradition of scholarship and have the highest degree of literacy in India;[12][13] Jain libraries are the
oldest in the country.[14] Tamil Jains and Kannada Jains who are native to their regions, residing in
Tamil Nadu and Karnataka respectively early since 1st century BCE,[15] are distinguishable in some
of their routines and practices from North Indian Jains, but the core philosophies and belief systems
are the same for both cultures.

Contents

[hide]

 1 Core beliefs
 2 Principles and other beliefs
 3 Emphasis on non-violence in thought and practice
 4 Karma theory
o 4.1 Shedding of Past Karmas (Nirjara)
 5 Meditation
 6 Tirthankaras
 7 Structure of Jain Universe and Time Cycles
 8 Jain Festivities
 9 Customs and practices
o 9.1 Digambar
o 9.2 Shvetambar- Murtipujak (Idol worshippers)
o 9.3 Shvetambar – Sthanakvasi
o 9.4 Shvetambar – Terapanth
o 9.5 Jain worship and rituals
 9.5.1 Preparation for Prayer
 9.5.2 Ashta Prakari Puja (Eight Symbolic Offering Prayer)
 9.5.3 Dev Shastra Guru Puja (Prayer for Arihants/Siddhas, Scriptures, and
Teachers)
o 9.6 Jain cuisine
o 9.7 Jain fasting
 10 History
o 10.1 Geographical spread and influence
 11 Denominations
 12 Jain symbolism
 13 Culture
o 13.1 Jain contributions to Indian culture
o 13.2 Jain literature
o 13.3 Jainism and other religions
 14 Jain monasticism
 15 Languages used in Jain literature
 16 Constitutional status of Jainism in India
 17 See also
  18 Notes
 19 References
 20 Further reading
 21 External links

[edit] Core beliefs

Lord Mahavir

 Every living being has a soul.[15]

 Every soul is potentially divine, with innate qualities of infinite knowledge, perception,
power, and bliss (masked by its karmas).
 Regard every living being as you do yourself, harming no one and being kind to all living
beings.
 Every soul is born as a heavenly being, human, sub-human or hellish being according to its
own karmas.
 Every soul is the architect of its own life, here or hereafter.[16]
 When a soul is freed from karmas, it becomes free and attains divine consciousness,
experiencing infinite knowledge, perception, power, and bliss.[17]
 Right Faith (right vision), Right Knowledge and Right Conduct (triple gems of Jainism)
provide the way to this realization.[18] There is no supreme divine creator, owner, preserver
or destroyer. The universe is self-regulated and every soul has the potential to achieve divine
consciousness (siddha) through its own efforts.
 Navakar Mantra is the fundamental prayer in Jainism and can be recited at any time of the
day. Praying by reciting this mantra, the devotee bows in respect to liberated souls still in
human form (Arihantas), fully liberated souls (Siddhas), spiritual leaders (Acharyas),
teachers (Upadyayas) and all the monks (sarva sadhus). By saluting them saying "namo
namaha", Jains receive inspiration from them to follow their path to achieve true bliss and
total freedom from the karmas binding their souls. In this main prayer, Jains do not ask for
any favours or material benefits. This mantra serves as a simple gesture of deep respect
 towards beings who are more spiritually advanced. The mantra also reminds followers of the
ultimate goal of reaching nirvana or moksha.[19]
 Non-violence (to be in soul consciousness rather than body consciousness) is the foundation
of right view, the condition of right knowledge and the kernel of right conduct. It leads to a
state of being unattached to worldly things and being nonjudgmental and non-violent; this
includes compassion and forgiveness in thoughts, words and actions toward all living beings
and respecting views of others (non-absolutism).
 Jainism stresses on the importance of controlling the senses including the mind, as they can
drag one far away from true nature of the soul.
 Limit possessions and lead a life that is useful to yourself and others. Owning an object by
itself is not possessiveness; however attachment to an object is.[20] Non-possessiveness is the
balancing of needs and desires while staying detached from our possessions.
 Enjoy the company of the holy and better qualified, be merciful to afflicted souls and
tolerate the perversely inclined.[21]
 Four things are difficult for a soul to attain: 1. human birth, 2. knowledge of the laws
governing the souls, 3. absolute conviction in the philosophy of non-violence and 4.
practicing it in every day life activities.
 It is therefore important not to waste human life in evil ways. Rather, strive to rise on the
ladder of spiritual evolution.
 The goal of Jainism is liberation of the soul from the negative effects of unenlightened
thoughts, speech and action. This goal is achieved through clearance of karmic obstructions
by following the triple gems of Jainism.
 Jains worship the icons of Jinas, Arihants and Tirthankars, who have conquered the inner
passions and attained divine consciousness, and study the scriptures of these liberated
beings.
 Jainism acknowledges the existence of powerful heavenly souls (Yaksha and Yakshini) that
look after the well beings of Tirthankarars. Usually, they are found in pair around the icons
of Jinas as male (yaksha) and female (yakshini) guardian deities. Even though they have
supernatural powers, these deities are also souls wandering through the cycles of births and
deaths just like most other souls. Over time, people started worshiping these deities as well.
[22]

[edit] Principles and other beliefs

Five Mahavratas of Jain ascetics

See also: Mahavrata
Jainism encourages spiritual development through cultivation of one's own personal wisdom and
reliance on self-control (by means of व्रत, vrata= vow).[23] Right perception, Right knowledge and
Right conduct (triple gems of Jainism) provide the path for attaining liberation (moksha) from the
cycles of birth and death (samsara). When the soul sheds its karmic bonds completely, it attains
divine consciousness. The goal of Jainism is to realize this soul's true nature. Jainism prescribes a
path of non-violence to progress the soul to this ultimate goal. Those who have attained moksha are
called siddha (liberated souls), and those who are attached to the world through their karma are
called samsarin (mundane souls). Every soul has to follow the path, as explained by the jinas
(victors) and revived by Tirthankaras, to attain the complete liberation.

Jains believe that to attain enlightenment and ultimately liberation, one must practice the following
ethical principles (major vows) in thought, speech and action. The degree to which these principles
are practiced is different for householders and monks. They are:

 Non-violence (Ahimsa) – to cause no harm to living beings. This is the fundamental vow
from which all other vows stem. It involves minimizing intentional and unintentional harm
to any other living creature. "Non-violence", is sometimes interpreted as not killing, but the
concept goes far beyond that. It includes not harming or insulting other living beings, either
directly, or indirectly through others. There can be even no room for thought to injure
others, and no speech that influences others to inflict harm.[24] It also includes respecting the
views of others (non-absolutism and acceptance of multiple views).
 Truthfulness (Satya) – to always speak the truth in a harmless manner. A person who
speaks the truth becomes trustworthy like a mother, venerable like a preceptor and dear to
everyone like a kinsman. Given that non-violence has priority, all other principles yield to it,
whenever there is a conflict. For example, if speaking truth will lead to violence, it is
perfectly ethical to be silent.
 Non-stealing (Asteya) – to not take anything that is not willingly given. Asteya, "non-
stealing", is the strict adherence to one's own possessions, without desire to take another's.
One should remain satisfied by whatever is earned through honest labour. Any attempt to
squeeze material wealth from others and/or exploit the weak is considered theft. Some of the
guidelines for this principle are:

(1) Always give people fair value for labor or product.

(2) Never take things which are not offered.
(3) Never take things that are placed, dropped or forgotten by others
(4) Never purchase cheaper things if the price is the result of improper method (e.g. pyramid
scheme, illegal business, stolen goods, etc.)

 Celibacy (Brahmacharya) – to control the senses including mind from indulgence. The basic
intent of this vow is to conquer passion and to prevent the waste of energy. In this vow, the
house holder must not have a sensual relationship with anybody other than one's own
spouse. Jain monks and nuns should practice complete abstinence from sex.[25]
 Non-possession or Non-materialism (Aparigraha) – to detach from people, places, and
material things. Ownership of an object itself is not possessiveness; however attachment to
an object is possessiveness. For householders, non-possession is owning without attachment,
because the notion of possession is illusory. The reality of life is that change is constant;
thus, objects owned by someone today will be property of someone else in future. The
householder is encouraged to discharge his or her duties to related people and objects as a
trustee, without excessive attachment or aversion. For monks and nuns, non-possession is
complete renunciation of property and relations including home and family.[26]
Jains hold that our universe and its laws of nature are eternal, without beginning or end. However, it
constantly undergoes cyclical changes. Our universe is occupied by both living beings ("Jīva") and
non-living objects ("Ajīva"). The samsarin (worldly or mundane) soul incarnates in various life
forms during its journey over time. Human, sub-human (animal, insect, plant, etc.), super-human
(heavenly being), and hell-being are the four macro forms of the samsari souls. A living being's
thoughts, expressions and actions executed with intents of attachments and aversions, give rise to
accumulation of karma. And these influxes of karma in turn contribute to determine our future
circumstances that are both rewarding and punishing. Jain scholars have explained in depth on
methods and techniques that will clear the past karmas accumulated as well as stopping the flow of
fresh karmas.

A major characteristic of Jain belief is the emphasis on the consequences of not only physical but
also mental behaviours.[27] One's unconquered mind with anger, pride (ego), deceit, greed and
uncontrolled sense organs are the powerful enemies of humans. Anger spoils good relations, pride
destroys humility, deceit destroys peace and greed destroys everything. Jainism recommends
conquering anger by forgiveness, pride (ego) by humility, deceit by straight-forwardness and greed
by contentment.[28]

The principle of non-violence seeks to minimize karmas which limit the capabilities of the soul.
Jainism views every soul as worthy of respect because it has the potential to become Siddha
(Param-atma – "highest soul"). Because all living beings possess a soul, great care and awareness is
essential in one's actions. Jainism emphasizes the equality of all life, advocating harmlessness
towards all, whether the creatures are great or small. This policy extends even to microscopic
organisms. Jainism acknowledges that every person has different capabilities and capacities to
practice and therefore accepts different levels of compliance for ascetics and householders. The
"great vows" (mahavrata) are prescribed for monks and "limited vows" (anuvrata) are prescribed for
householders. In other words, the house-holders are encouraged to practice the five cardinal
principles of non-violence, truthfulness, non-stealing, celibacy and non-possessiveness with their
current practical limitations while the monks have to observe them very strictly. With consistent
practice, it will be possible to overcome the limitations gradually, accelerating the spiritual
progress.

[edit] Emphasis on non-violence in thought and practice

Main articles: Ahimsa in Jainism and Anekantavada

Jains hold the above five major vows at the center of their lives. These vows cannot be fully
implemented without the acceptance of a philosophy of non-absolutism. Anekantavada (multiple
points of view), is a foundation of Jain philosophy. This philosophy allows the Jains to accept the
truth in other philosophies from their perspective and thus inculcating a tolerance for other
viewpoints. Jain scholars have devised methods to view both physical objects and abstract ideas
from different perspectives systematically. This is the application of non-violence in the sphere of
thought. It is a Jain philosophical standpoint just as there is the Advaitic standpoint of Sankara and
the standpoint of the Middle Path of the Buddhists.[29] This search to view things from different
angles, leads to understanding and toleration of different and even conflicting views. When this
happens prejudices subside and a tendency to accommodate increases. The theory of Anekanta is
therefore a unique experiment of non-violence at the root.[15]

A derivation of this principle is the doctrine of Syadvada that highlights every model relative to its
view point. It is a matter of our daily experience that the same object which gives pleasure to us
under certain circumstances becomes boring under different situations. Nonetheless relative truth is
undoubtedly useful as it is a stepping stone to the ultimate realization and understanding of reality.
The theory of Syadvada is based on the premise that every proposition is only relatively true. It all
depends on the particular aspect from which we approach that proposition. Jains therefore
developed logic that encompasses sevenfold predication so as to assist in the construction of proper
judgment about any proposition.

Syadvada provides Jains with a systematic methodology to explore the real nature of reality and
consider the problem in a non-violent way from different perspectives. This process ensures that
each statement is expressed from seven different conditional and relative viewpoints or
propositions, and thus it is known as theory of conditioned predication. These seven propositions
are described as follows:

 1.Syād-asti — "in some ways it is"

 2.Syād-nāsti — "in some ways it is not"
 3.Syād-asti-nāsti — "in some ways it is and it is not"
 4.Syād-asti-avaktavya — "in some ways it is and it is indescribable"
 5.Syād-nāsti-avaktavya — "in some ways it is not and it is indescribable"
 6.Syād-asti-nāsti-avaktavya — "in some ways it is, it is not and it is indescribable"
 7.Syād-avaktavya — "in some ways it is indescribable"

For example, a tree could be stationary with respect to an observer on earth; however it will be
viewed as moving along with planet Earth for an observer in space.

Jains are usually very welcoming and friendly toward other faiths and often help with interfaith
functions. Several non-Jain temples in India are administered by Jains. A palpable presence in
Indian culture, Jains have contributed to Indian philosophy, art, architecture, science, and to
Mohandas Gandhi's politics, which led to the mainly non-violent movement for Indian
independence.[30] Though Mohandas Gandhi stated clearly in his Autobiography that his mother was
a Vaishnava, Jain monks visited his home regularly. He spent considerable time under the tutelage
of Jain monks, learning the philosophies of non-violence and doing good always.

[edit] Karma theory

Main article: Karma in Jainism

Karma in Jainism conveys a totally different meaning than commonly understood in the Hindu
philosophy and western civilization.[31] It is not the so called inaccessible force that controls the fate
of living beings in inexplicable ways. It does not simply mean "deed", "work", nor mystical force
(adrsta), but a complex of very fine matter, imperceptible to the senses, which interacts with the
soul in intensity and quantity proportional to the thoughts, speech and physical actions carried out
with attachments and aversions, causing further bondages. Karma in Jainism is something material
(karmapaudgalam), which produces certain conditions, like a medical pill has many effects.[32] The
effects of karma in Jainism is therefore a system of natural laws rather than moral laws. When one
holds an apple in one's hand and then let go of the apple, the apple will fall due to gravitational
force. In this example, there is no moral judgment involved, since this is a mechanical consequence
of a physical action.[33] The concept of Karma in Jainism is basically a reaction due to the
attachment or aversion with which an activity (both positive and negative) is executed in thought,
verbal and physical sense. Extending on the example outlined, the same apple dropped within a zero
gravity environment such as a spacecraft circling around earth, will float in its place. Similarly,
when one acts without attachment and aversion there will be no further karmic bonding to the soul.

Karmas are grouped as Destructive Karmas, that obstruct the true nature of the soul and Non-
Destructive Karmas that only affect the body in which the soul resides. As long as there are
Destructive Karmas, the soul is caged in some body and will have to experience pain and suffering
in many different forms. Jainism has extensive sub-classification and detailed explanation of each
of these major categories and explain ways to stop the influx as well as get rid of the accumulated
karmas.

Jain Food Habits

JAINS ARE VEGETARIANS.

WE EAT VEGETABLES, SQUASH, BEANS, PEAS, TOMATOES, FRUITS, AND LETTUCE.

JAINS DO NOT EAT STEAK, HAMBURGERS, HOT DOGS, OR ANY OTHER KIND OF
MEAT.

JAINS ALSO DO NOT EAT CHICKEN, EGGS, TURKEYS, OR ANY POULTRY ITEMS.

JAINS ALSO DO NOT EAT FISH, LOBSTERS, OYSTERS, OR ANY KIND OF SEAFOOD.

JAINS RESPECT EVERY LIFE.

JAINS AVOID FOOD PRODUCTS WHICH INVOLVE INJURY TO ANY LIFE.

JAINS TRY TO MINIMIZE VIOLENCE EVEN TO PLANTS;

THEREFORE, JAINS AVOID EATING ROOT VEGETABLES, SUCH AS ONIONS, GARLIC,

BEETS, CARROTS, AND POTATOES.

JAINS ALSO SHOULD NOT DRINK BEER, WINE, LIQUOR, WHISKEY, OR ANY KIND OF
ALCOHOL.

JAINS SHOULD NOT WASTE ANY FOOD.

JAINS OFFER FOOD TO POOR PEOPLE.

JAINS FAST ON CERTAIN RELIGIOUS DAYS.

JAINS PREFER TO DRINK BOILED WATER.

JAINS DON'T TO EAT AFTER SUNSET AND BEFORE SUNRISE.

You can make up for the many health benefits that onion and garlic provide in other ways. Made
with different types of grains, beans and legumes, lentils, vegetables and greens, these dishes offer
many of the vitamins, minerals, and other nutrients essential for a healthy diet.

Since many of the recipes on this site do not use onion or garlic, I thought I would list them here for
your convenience.

In fact, even those recipes on this site that have onions and garlic would work equally well without
these two ingredients, so check those out as well.

Here's a list of no-onion no-garlic recipes.

Appetizers

Vegetarian Appetizer Recipes

Samosa
Squash Vada
Spinach Vada
Poha-Bread Vada
Plantain Bhajia
Cheese Bites
Bread Pakoda
Spinach Pakoda
Cauliflower Fritters
Sabudana Vada
Cilantro-Coconut Vada
Mysore Bonda
Cabbage Fritters

Breakfast

Vegetarian Breakfast Recipes

Lemony Cornmeal Bell-Pepper
Plain Upma
Vegetable Vermicelli Upma (leave out the onions)
Rice Rava Upma
Spicy Rice Noodles (leave out the onions)
Medu Vada
Sabudana Khichdi
Vermicelli Upma
Lemon Noodles
Idli

Vegetables

Vegetable Recipes
Karela (Bitter Melon) Curry
Eggplant Dry Curry
Potato-Coconut Masala
Tindora with Sesame
Sooran Curry
Potao-Broad Beans Curry
Cauliflower Curry
Spicy Tindora (leave out the onions)
Plantain Crumble (Valakkai Podimaas)
Drumstick-Leaf Curry
Beans with Coconut
Tindora-Tomato Curry
Bell Pepper-Cabbage Fry
Cluster Beans Fry
Carrot Curry
Bottlegourd Curry
Snakegourd Curry with Coconut
Snakegourd Curry
Tindora Masala
Crisp Okra
Broccoli-Cabbage Curry
Potato Bell-Pepper Fry
Asparagus Stir-Fry
Beans with Coconut Masala
Tindora with Coconut
Bell-Pepper Fry (for a no-onion version, leave out the onions)
Tindora Fry
Cluster Beans Curry
Potato Bell-Pepper Curry
Sweet Potato Curry
Sweet Potato Fry
Eggplant Drumstick Curry
Eggplant Fry Enna Kathrikai
Eggplant Cilantro Curry
Okra Fry
Okra Curry
Stuffed Okra
Cabbage-Carrot Curry
Cabbage-Potato Curry
Carrot Bell-Pepper Curry
Lemon Cucumber Curry
Pumpkin Curry
Plantain Fry

Dals and Soups

Dals and Soups

Bottlegourd Soup (leave out the onions)
Lemon Cucumber Dal (Dosakaya Pappu)
Mango Dal (leave out the onions)
Bachali-Green Tomato Sambar (ceylon spinach)
Spinach Masala Dal
Eggplant Kootu
Bell Pepper-Coconut Stew
Cabbage-Potato Dal
Cluster Beans Kootu (Guar/Gawar Phalli Dal)
Bottlegourd Dal
Black Bean Soup
Spinach Dal
Lemon Dal
Jeera Dal
Pumpkin Soup
Mor Kolambu
Ash Gourd/Winter Melon Kootu
Cabbage Kootu
Amaranth Dal
Moong Dal-Drumstick Soup

Beans and Legumes

Beans and Legumes

Bean Recipes
Black Beans with Coconut
Chana Sundal
Chana Palak Curry

Indian Breads

Indian Breads
Cilantro Paratha
Bajra Roti
Plain Paratha
Phulka
Potato-Cauliflower Paratha
Methi Roti
Potato Paratha (Aloo Paratha)
Banana Poori
Cabbage Paratha
Poori

Rice Recipes

Rice Recipes
Plain Basmati Rice
Mango Rice
Vegetable Rice
Lemon Rice
Vangi Bhath (Eggplant Rice)
Coconut Rice
Khichadi (Pongal)

Salads and Raitas

Salads and Raitas

Yellow Lentil Salad
Carrot-Cucumber Raita
Snakegourd Raita
Fruit Chaat
Mint Raita
Plain Raita
Eggplant Raita
Potato Raita
Okra Raita
Methi Yogurt
Coconut Raita
Cucumber Raita
Boondi Raita

Vegetarian Gravy Curries

Vegetarian Gravy Curry Recipes

Black-Eyed Peas-Methi Gravy
Kanda-Bachali Koora (Sooram-Ceylon Spinach)
Pumpkin Gravy Curry
Bottlegourd Gravy Curry
Potato-Spinach Gravy
Potato Gravy Curry
Chana Palak Curry
Mixed Vegetable Kurma

Chutneys

Chutney Recipes
Ash Gourd Chutney (Winter Melon)
Cilantro Chutney
Roasted Lemon Cucumber Chutney
Sesame Chutney
Coconut Chutney for Rice
Eggplant-Tomato Chutney
Coconut Chutney
Tomato Chutney
Roasted Moong Dal Chutney
Toor Dal Chutney
Eggplant-Cilantro Chutney
Tamarind Dip
Mint Chutney
Mint-Coriander (Cilantro) Chutney
Moong Dal Chutney

Health Benefits of Vegetables & Fruits

Health Benefits of Vegetables

Health Benefits of Amaranth
Health Benefits of Broccoli
Health Benefits of Cabbage
Health Benefits of Carrots
Health Benefits of Cluster Beans
Health Benefits of Green Leafy Vegetables
Health Benefits of Apples
Health Benefits of Bananas
Health Benefits of Strawberries
Health Benefits of Sabudana (Sago)
Health Benefits of Sweet Potato
Health Benefits of Okra
Health Benefits of Tomatoes
Health Benefits of Bell-Pepper