"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

Major figures

The 24 Tirthankaras · Rishabha · Mahavira ·

Acharya  · Ganadhar · Siddhasen Divakar ·
Haribhadra

Jainism by region

India · Western · America

Sects

Svetambara · Digambara · Svetambar Terapanth ·

Sthanakvasi · Bisapantha · Murtipujaka

Texts

Kalpasutra · Agama · Tattvartha Sutra · Sanmatti

Prakaran

Other

Timeline · Topics list

 Jainism Portal

v • d • e

Jainism (pronounced /ˈdʒeɪnɪzəm/, or in Indian English /ˈdʒaɪnɪzəm/) 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 for a
religious community;[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 all Jain communities.

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
o 9.8 Types of 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 Notes
 18 References
 19 Further reading
 20 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 karma.
 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 realisation.[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]
 'Moksh' or Nirvana is the core of the religion.

[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 or
Nirvana.

Jains do not believe in the concept of a God head responsible for the manifestation of the
Creation. They believe the universe is eternal, without beginning or end, and that all happens in
an autonomous fashion with no necessity of a co-ordinator/God. Hence it is the only religion
which doesn't believe in 'god created universe'. The universe keeps changing due to interactions
between matter and 'shakti' or energy with time and everything happens due to laws of nature in
an autonomous fashion with no necessity of a co-ordinator/God. It also believes that there is life
in other parts of universe in 2 and 1/2 dweep and 15 chetra. It believes that religion is not the
same in all parts of universe and beliefs change according to time and place. Jains believe that
there are microorganisms in every part of earth such as water, air, fire, stones etc. The life span
of some organisms is so minor that they take birth and die 17 times in a second. It teaches respect
for all forms of life. 'Moksh' or Nirvana is the core of the religion.

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.

[edit] Shedding of Past Karmas (Nirjara)

Main article: Nirjara

Jainism prescribes mainly two methods for shedding karmas (Nirjara), accumulated by the soul.

 Passive Method – By allowing past karmas to ripen in due course of time and
experiencing the results, both good and bad with equanimity. If the fruits of the past
karmas are not received without attachment or agitation then the soul earns fresh karmic
bondages. It is also not possible for the soul to know before-hand when and which karma
will start to produce results and therefore require good discipline in practicing equanimity
under all circumstances.
 Active Method – By practicing internal and external austerities (penances or tapas) so as
to accelerate the ripening process as well as reducing the effects produced. This is the
recommended approach as it prepares and conditions the soul and reminds it to be
vigilant.

The internal austerities are

1. Atonement of sinful acts

2. Practice politeness and humility - in spite of having comparatively more wealth, wisdom,
social status, power, etc.
3. Service to others, especially monks, nuns, elders and the weaker souls without any
expectations in return
4. Scriptural study, questioning and expanding the spiritual knowledge
5. Abandonment of passions – especially anger, ego, deceit and greed
6. Meditation

The external austerities are meant to discipline the sensual cravings. They are

1. Fasting
2. Eating less than one's normal diet
3. Abstention from tasty and stimulating food
4. Practicing humility and thankfulness – by seeking help without egoistic tendencies
 5. Practicing solitude and introspection
6. Mastering over demands of body

[edit] Meditation
Main article: Jain meditation

Jain scriptures offer extensive guidance on meditation techniques to achieve full knowledge and
awareness. It offers tremendous physical and mental benefits. Jain meditation techniques are
designed to assist the practitioner to remain apart from clinging and hatred thereby liberating
from karmic bondages through Right perception, Right knowledge and Right conduct.[34]
Meditation in Jainism aims at taking the soul to status of complete freedom from bondages.[35]

Meditation assists greatly in managing and balancing one's passion. Great emphasis is placed on
the control of internal thoughts, as they influence the behaviour, actions and goals. It prescribes
twelve mindful reflections or contemplations to help in this process. They are called Bhavanas or
Anuprekshas that assist one to remain on the right course of life, and not stray away. Please note
that Jains apply the sevenfold predicate methodology of Syadvada, which includes the
consideration of different views on each of these topics including the opposite view. They are:

1. Impermanence - Everything in this world is subject to change and transformation.

Spiritual values are therefore worth striving for as they alone offer the soul, its ultimate
freedom and stability.
2. Protection - Under this reflection, one thinks about how helpless one is against old age,
disease and death. The soul is its own saviour and to achieve total freedom need to follow
the non-violent path of Arithants, Siddhas and practicing saints. Leaders with their
powerful armies, scientists with their latest advances in technology cannot provide the
protection from the eventual decay and death. The refuge to things other than the non-
violent path are due to delusion, is unfortunate, and must be avoided.
3. Worldly Existence - The soul transmigrates from one life form to another and is full of
pain and miseries. There are no permanent relationship as soul moves from one body
form to another and can only exit this illusion through liberation from the cycles of birth,
growth, decay and death.
4. Solitude of the Soul - The soul has to bear the consequences of the positive and negative
karmas alone. Such thoughts will stimulate to get rid of the existing karmas by one's own
efforts and lead a peaceful life of co-existence.
5. Separateness of Soul - Under this reflection, one thinks that the soul is separate from
other objects or living beings. One should think even the current body is not owned by
the soul. It is however an important vehicle to lead a useful life to progress the soul
further. The soul therefore should not develop attachment or aversion to any worldly
objects.
6. Impureness of the body - Under this section of thought, one is urged to think about
constituent elements of one's body so as to compare and contrast it with the purity of
soul. This kind of concentration assists in detaching emotionally from one's body.
 7. Influx of Karma - Every time the soul enjoys or suffers through the five senses (touch,
taste, smell, sight and hear) with attachment, aversion or ignorance, it attracts new karma.
Practising this reflection, reminds the soul to be more careful.
8. Stoppage of influx of Karma - In this reflection, one thinks about stopping evil thoughts
and cultivates development of right knowledge that assists to control the wandering mind.
9. Karma shedding - Under this reflection, one thinks about practising external and internal
austerities to shed the previously accumulated karma. This assists in development of right
discipline a matter of routine habit.
10. Universe - Universe consists of Souls, Matter, Medium of motion, Medium of Rest,
Space and Time. To think of the nature and structure of universe helps one understand the
complex dynamics of eternal modifications and work towards the goal of freeing the soul
from the seemingly never ending changes.
11. Difficulties in developing triple gems of Jainism - It is very difficult for the
transmigrating soul in this world to develop the Right View, Right Knowledge and Right
Conduct. Just like one cannot aspire to become a doctor or lawyer or engineer without
going through the development process starting from the very basic skill set
developments in primary and secondary schooling, spiritual development also needs to go
through several stages or steps. Depending on one's current spiritual progress and
situation, the challenges faced will differ. Working through the difficulties and applying
practical solutions will assist one to continuously make improvements, thereby moving
the soul to its goal of ultimate liberation.
12. Difficulties in practising Jain Dharma - Jain Dharma is characterised by the following;

Forbearance and Forgiveness

Humility
Straightforwardness
Purity
Truth
Self-restraint, control of senses and mind
External Penance
Renunciation
Neither attach nor averse
Celibacy
In this reflection, the practitioner thinks about the difficulties to practice all of these in the
practical world and work through the challenges depending on one's current capabilities
and circumstances.

Jains are encouraged to reflect on these thoughts with the following four virtues or value systems
clearly in force. They are:

1. Peace, love and friendship to all.

2. Appreciation, respect and delight for the achievements of others.
3. Compassion to souls who are suffering.
4. Equanimity and tolerance in dealing with other's thoughts, words and actions.

[edit] Tirthankaras
Main article: Tirthankaras
See also: Parsva and Mahavir

Bhaktamara Stotra and 10th couplet in Thirukural: A Tirthankara is a shelter from ocean of
rebirths.

Sculpture representing two founders of Jainism: left, Rishabha first of the 24 tirthankara; right
Mahavir, the last of those 24, who consolidated and reformed the religious and philosophical
system.
The purpose of life is to undo the negative effects of karma through mental and physical
purification. This process leads to liberation accompanied by a great natural inner peace. A soul
is called a 'victor' (in Sanskrit/Pali language, Jina) because one has achieved liberation by one's
own efforts. A Jain is a follower of Jinas ("conquerors").[36][37] Jinas are spiritually advanced
human beings who rediscovered the dharma, become fully liberated from the bondages of karma
by conquering attachments and aversions, and teach the spiritual path to benefit all living beings.
Jains follow the teachings of 24 special jinas who are known as Tirthankars ("those who have
shown the way to salvation from the river of births and deaths"). Jains believe that knowledge of
the true living (Jain dharma) has declined and revived cyclically throughout history. Those who
rediscover and preach Jain dharma are called Tirthankara. The literal meaning of Tirthankar is
'ford-builder'. Jains compare the process of becoming a pure soul to crossing a swift river, an
endeavour requiring patience and care. A ford-builder has already crossed the river and can
therefore guide others.
Jaina tradition identifies Rishabh (also known as Adhinath) as the First Tirthankar of this
declining (avasarpini) time cycle (kalachakra).[38] The 24th, and last Tirthankar is Mahavir, lived
from 599 to 527 BC. The 23rd Tirthankar, Parsva, lived from 872 to 772 BC.[15][39] The last two
Tirthankaras: Parsva and Mahavira are historical figures whose existence is recorded[39]
The 24 Tirthankaras in chronological order are: Adinath (Rishabhnath), Ajitnath, Sambhavanath,
Abhinandan Swami, Sumatinath, Padmaprabhu, Suparshvanath, Chandraprabhu, Pushpadanta
(Suvidhinath), Sheetalnath, Shreyansanath, Vasupujya Swami, Vimalnath, Anantnath,
Dharmanath, Shantinath, Kunthunath, Aranath, Mallinath, Munisuvrata Swami, Nami Natha,
Neminath, Parshvanath and Mahavir (Vardhamana).

Identified as divine, these individuals are called by title in kannada as ತೀರ್ಥಂಕರ , in Tamil as
இறைவன் and in Hindi bhagavan (e.g., Bhagavan Rishabha, Bhagavan Parshva, etc.).
Tirthankar are not regarded as deities (தெய்வம் – heavenly powerful souls that are a few steps
ahead of us) in the pantheistic or polytheistic sense, but rather as pure souls that have awakened
the divine spiritual qualities which lie dormant within each of us.

Only a few souls that reach Arihant status become Thirthankars who take a leadership role in
assisting the other souls to move up on the spiritual path. Apart from Thirthankars, Jains worship
special Arihants such as Gommateshwara or Bahubali. According to Jain Scriptures, Bahubali
(also known as Gommateshvara) was the second of the one hundred sons of the first Tirthankara,
Lord Rishabha and king of Podanpur. A statue of Lord Bahubali is located at Shravanabelagola
in the Hassan district of Karnataka State. Shravanabelagola is a sacred place of pilgrimage for
Jains with a statue of monolithic stone on top of a hill. When standing at the statue's feet looking
up, one sees the saint against the vastness of the sky. This statue of Gommateshwara Bahubali is
carved from a single large stone which is fifty-seven feet high. The giant image was carved in
981 A.D., by order of Chavundaraya, the minister of the Ganga King Rachamalla. Bahubali is
another name for Gommateshwara.

[edit] Structure of Jain Universe and Time Cycles

Main article: Jain Cosmology
Structure of Universe as per the Jain Scriptures.

Depiction of Siddha Shila as per Jain cosmology which is abode of infinite Siddhas.

According to Jain beliefs, the universe was never created, nor will it ever cease to exist.
Therefore, it is shaswat (eternal) from that point of view. It has no beginning or end, but time is
cyclical with progressive and regressive spirituality phases. In other words, within the universe
itself there will be constant changes, movements and modifications in line with the macro phases
of the time cycles.

The universe consists of infinite amount of Jiva (life force or souls), and infinite amount of Ajiva
(lifeless objects). The shape of the Universe as described in Jainism is shown alongside. On the
very top end of the universe is the residence of the liberated souls that reached the siddha status.
This supreme abode is above a crescent like boundary. Below this arch is the Deva Loka
(Heaven), where all devas, powerful souls enjoying the positive karmic effects reside. According
to Jainism, there are totally thirty heavens. The enjoyment in heaven is time limited and
eventually the soul has to be reborn after its positive karmic effect is exhausted. Similarly,
beneath the "waist" like area are the Narka Loka (Hells). There are seven hells, each for a
varying degree of suffering a soul has to go through as consequences of its negative karmic
effects. From the first to the seventh hell, the degree of suffering increases and light reaching it
decreases (with no light in the seventh hell). The ray of hope is that the suffering in hell is also
time limited and the soul will be reborn somewhere else in the universe after its negative karmic
effects are exhausted. Human, animal, insect, plant and microscopic life forms reside on the
middle part of the universe. Ultimate liberation is possible only from this layer of the universe.

Jainism divide time into Utsarpinis (Progressive Time Cycle) and Avsarpinis (Regressive Time
Cycle). An Utsarpini and an Avsarpini constitute one Time Cycle (Kalchakra). Every Utsarpini
and Avsarpini is divided into six unequal periods known as Aras. During the Utsarpini half
cycle, humanity develops from its worst to its best: ethics, progress, happiness, strength, health,
and religion each start the cycle at their worst, before eventually completing the cycle at their
best and starting the process again. During the Avsarpini half-cycle, these notions deteriorate
from the best to the worst. Jains believe we are currently in the fifth Ara of the Avsarpini phase.

During the first and last two Aras, the knowledge and practice of dharma lapse among humanity
and then reappear through the teachings of enlightened humans, those who have reached
liberation from their karma, during the third and fourth Aras. Traditionally, in our universe and
in this time cycle, Rishabh (ऋषभ) is regarded as the first to realize the truth. Mahavira
(Vardhamana) was the last (24th) Tirthankara to attain enlightenment (599–527 BC).

[edit] Jain Festivities

Jain festivals are characterized by both internal and external celebrations. The internal
celebration is through praying and expressing devotion to Jinas, practicing meditation, spiritual
studies, and renunciation.

 Paryushan is an important festival among the Jain festivals. It happens during late August
/ September commencing on the twelfth day of the fortnight of the waning moon cycle
and ending in the fourteenth of the fortnight of the waxing moon cycle. This is generally
a rainy season in Northern parts of India. During this 18 day period[40] Jain scholars and
monks visit temples and explain the Jain philosophy. Jains during this period practice
external austerities such as fasting, limiting their normal activities so as to reduce the
harm to worms and insects that thrive during this season. At the conclusion of the
festivities, a lookback is encouraged, and Pratikraman is done for repentance of faults and
forgiveness is given and asked for from all.
 Mahavir Jayanti,[41] The birthday of Mahavir, the last Thirthankar is celebrated on the
thirteenth day of the fortnight of the waxing moon, in the month of Chaitra. This day
occurs in late March or early April on the Gregorian calendar. Lectures are held to preach
the path of virtue. People meditate and offer prayers.
 Diwali (Deepavali or festival of lights) is celebrated on the new moon day of Kartik,
usually in late October or early November on the Gregorian calendar. On the night of that
day, Mahavir, the last Thirthankar attained Nirvana or deliverance and attained liberation
from the bondage of all karmas. During the night of Diwali, holy hymns are recited and
meditation is done on Mahavir. And on the very second day of Diwali they celebrate their
New Year.
 Ashadh Chaturdasi, The sacred commencement of Chaturmas takes place on the 14th day
of the fortnight of the waxing moon of Ashad. The Jain monks and nuns remain where
they happen to be for four months until the 14th day of Kartik Shukla. During these four
months the monks give daily discourses, undertake religious ceremonies, etc.
 Shrutha panchami or Gyan Panchami is on the fifth day of the fortnight of the waxing
moon of Kartik (the fifth day after Diwali). This day is devoted for pure knowledge. On
this day books preserved in the religious libraries are cleaned and studied.
 Apart from Mahavir Jayanti and Diwali, South Indian Tamil Jains of Digambara sect also
celebrate Tamil New Year, Pongal (harvest festival), Avani Avittam(renewal of sacred
thread called 'poonool') similar to most Tamils.
[edit] Customs and practices
Jains are strict vegetarians. They avoid eating root vegetables in general, as doing so would
invariably kill the plant. Followers of Jain dharma eat before the night falls. They filter water
regularly so as to remove any small insects that may be present and boil (and may cool) the water
prior to consumption, as heated water will not be the suitable base for micro organisms to
develop immediately.

Jain monks and nuns practice strict asceticism and strive to make their current birth their last,
thus ending their cycle of transmigration. The lay men and women also pursue the same five
major vows to the limited extent depending on their capability and circumstances. Following the
primary non-violence vow, the laity usually choose professions that revere and protect life and
totally avoid violent livelihoods.

Jain monks and nuns walk barefoot and sweep the ground in front of them to avoid killing
insects or other tiny beings.

Even though all life is considered sacred by the Jains, human life is deemed the highest form of
life. For this reason, it is considered vital never to harm or upset any person.

Along with the Five Vows, Jains avoid harboring ill will and practice forgiveness. They believe
that atma (soul) can lead one to becoming parmatma (liberated soul) and this must come from
one's inner self. Jains refrain from all violence (Ahimsa) and recommend that sinful activities be
avoided.

Pratikraman (Turning back from Transgression) is a practice of confession and repentance. This
is a process of looking back at the bad thoughts and actions carried out during daily activities and
learn from this process so as to resolve not to commit those mistakes again. Forgiving others for
their faults, extending friendship and asking forgiveness for their own wrongful acts without
reservation is part of this process. This enables Jains to get away from the tendency of finding
fault in others, criticizing others and to develop habit of self-analysis, self-improvement and
introspection.

Jains practice Samayika, which is a Sanskrit word meaning equanimity. During this practice, they
remain calm and undisturbed. This helps in recollecting the teachings of Thirthankars and
discarding sinful activities for a minimum of 48 minutes.
Jain sadhvis meditating

Mahatma Gandhi was deeply influenced (particularly through the guidance of Shrimad
Rajchandra) by Jain tenets such as peaceful, protective living and honesty, and made them an
integral part of his own philosophy.[42]

Jainism has several different traditions. Even though there are some little differences in customs
and practices among them, they are inconsequential. Each tradition brings a unique perspective
and completes the picture in the true sense of Non-Absolutism (Anekantvad). For this reason
Jains are encouraged to keep their tradition, and at the same time respect other practices so as to
complete the Jain view. All traditions unanimously accept and believe in the Jain philosophy
including the major vows of Non-violence, Truthfulness, Non-stealing, Celibacy and Non-
possession.

Jainism is mainly divided into two major sects, namely Shvetambar and Digambar. Jainism has a
distinct idea underlying Tirthankar worship. The physical form is not worshipped, but their
characteristics (virtues, qualities) are praised and emulated. Tirthankaras remain role-models,
and sects such as the Sthanakavasi, Terapanth stringently reject idol worship. However
Murtipujak and Digamabar sects allow praying before idol so as to assist in stimulating and
focusing thoughts while praying.

[edit] Digambar

In Digambar tradition idols of Thirthankars are worshipped. However they are not decorated
with ornaments. The Digambar monks who have reached the highest stages of spiritual state do
not wear any clothes. They carry in their hands a special kind of pot and a broom made of fallen
peacock's feathers. They eat food once a day with both their palms folded in a shape of a bowl
(without using plate).

[edit] Shvetambar- Murtipujak (Idol worshippers)

The monks and nuns of this sect wear white dress. Worship and spiritual endeavors are equal for
both men and women. They worship and decorate the images of Tirthankars.

[edit] Shvetambar – Sthanakvasi

This sect emphasizes on the study of scriptures (Agam) and following of Jain path to soul
purification. They do not worship images and therefore do not have temples. However, they
build prayer halls (sthanaks) where they carry on their religious fasts, festivals, practices, prayers
and discourses, etc. Further, the ascetics of Sthanakvasis cover their mouth with strips of cloth.

[edit] Shvetambar – Terapanth

Shvetambar Terapanth sect arose from Sthanakvasis ascetic sect and was founded in 1760 A.D
by Acharya Bhikshu. Terapanthis also do not worship idols and the ascetics use a piece of white
cloth to cover their mouth. Ascetics of all Shvetambar sects use wooden pots for seeking alms.
[edit] Jain worship and rituals

Main article: Jain rituals and festivals

Jains praying at the feet of a statue of Lord Bahubali.

Om Hrim Siddhi Chakra used by Jains in dravya puja

Every day most Jains bow and say their universal prayer, the "Namokara Mantra", also known
variously as Navkar Mantra, Parmesthi Mantra, Panch Namaskar Mantra. The purpose of jain
worship or prayer is to break the barriers of the worldly attachments and desires, so as to assist in
the liberation of the soul. Jain rituals in general include:

 Panch-kalyanak Pratishtha, Installation with five auspicious events.

 Pratikramana, Repentance of sins.
 Samayika, Meditation
 Guru Vandana, Chaitya Vandana, and other sutras to honor ascetics.

Over time, some sections of Jains also pray deities, which are yakshas and yakshinis.

There are basically two types of prayers:

  Dravya Puja (with symbolic offerings of material objects)
 Bhav Puja (with deep feeling and meditation)

The material offerings made during the prayer are merely symbolic and are for the benefit of the
offerer. The action and ritual of offering keeps the mind in meditative state. The symbolism of
prayer is so strong it assists the devotee to concentrate on the virtues of Arihantas and
Thirthankaras. Above all, prayer is not performed with a desire for any material goal. Jains are
clear that the Jinas reside in moksha and are completely detached from the world. Jains have
built temples where idols of tirthankaras are revered. Rituals include offering of symbolic objects
and praising Tirthankaras in song. There are some traditions within Jainism which have no
prayer at all, and are focused on meditation through scripture reading and philosophical
discussions.

[edit] Preparation for Prayer

 Body Cleansing: A bath should be taken before the prayer. A clean body prepares and
assists the mind to be in spiritual mode. This is also symbolic of washing one's dirt or
karmas. In order to assist in the meditative process place saffron paste or sandal paste on
ring finger and anoint the forehead. This may be applied to earlobes, neck and other
acupressure parts of the body.
 Clothes: Simple, clean washed clothes are worn. White clothing is preferred.
Traditionally, men wear non-stitched cloths (dhotis and khes).

[edit] Ashta Prakari Puja (Eight Symbolic Offering Prayer)

 Jala Puja (Water)

Water Symbolizes the life's ocean of birth, struggle and death. Every living being continuously
travels through the cycles of birth, life, death and misery. This prayer reminds the devotee to live
with honesty, truth, love and compassion toward all living beings.

 Chandan Puja (Sandal-wood)

Sandal wood paste symbolizes Right Knowledge. The devotee reflects on Right Knowledge with
clear, proper understanding of reality from different perspectives.

 Pushpa Puja (Flower)

Flowers symbolize Right Conduct. The devotee remembers that conduct should be like a flower
which provides fragrance and beauty to all living beings without discrimination.

 Dhup Puja (Incense)

The incense stick symbolizes renunciation. While burning itself, it provides fragrance to others.
This reminds the devotee to live life for the benefit of others, which ultimately leads to
liberation.
  Deepak Puja (Oil Lamp)

The flame of the oil lamp represents pure consciousness or a soul without any karmic bondage.
The devotee is reminded to follow the five major vows so as to attain liberation.

 Akshat Puja (Rice)

One cannot grow rice plants by seeding with household rice. Symbolically it means that rice is
the last birth. With this prayer, the devotee strives to make all effort in this life to get liberation.

 Naivedya Puja (Tasty food)

With this prayer, the devotee strives to reduce or eliminate attachment.

 Fal Puja (Fruit)

Fruit symbolizes moksha or liberation. The devotee is reminded to perform duties without any
expectation and have love and compassion for all living beings so as to attain the ultimate
fruit,moksha.

[edit] Dev Shastra Guru Puja (Prayer for Arihants/Siddhas, Scriptures, and Teachers)

Invocation begins with Namokar Mantra and Chattari Mangalam. In this prayer the devotee bows
to Siddhas, scriptures and monks who are on the path of Right View, Knowledge and Conduct.
This prayer is done by taking three full cloves and holding one clove at a time between two ring
fingers while keeping the clove head pointed forward while offering and reciting. First Clove:
The devotees think of the Arihants/Siddhas/Thirthankaras, Scriptures and Teachers, so that they
come into their thoughts.
Second Clove: The devotees take the next step of retaining the above three in their thoughts.
Third Clove: The devotees take the last step of physically requesting them to be near them so as
to guide them through on the right path.
The offerings here are similar to the Ashta Prakari Puja with flowers replaced with yellow rice,
tasty food with white coconut, fruit with almond in its shell.
Barah Bhavana (12 reflections of mind) is sung as a song. After that prayer of peace for all living
beings recited followed by Namokar Mantra.
At the conclusion, Visarjan (closing) prayer is recited, which means knowingly or unknowingly
if any mistakes are committed during the prayer please forgive.

[edit] Jain cuisine

See also: Jain vegetarianism

All living beings require food for their survival. Jains practice strict vegetarianism. The practice
of vegetarianism is instrumental for the practice of non-violence and peaceful co-operative co-
existence. They do not consume root vegetables such as potatoes, garlic, onions, carrots,
radishes, cassava, sweet potatoes, turnips, etc., as the plant needed to be killed in the process of
accessing these prior to their end of life cycle. In addition, the root vegetables interact with soil
and therefore contain far more micro-organisms than other vegetables. However, they consume
rhizomes such as dried turmeric and dried ginger. Brinjals are also not consumed by some Jains
owing to the large number of seeds in the vegetable, as a seed is a form of life. Strict Jains do not
consume food which has been left overnight, such as yogurt because it contains large amounts of
bacteria. Most Jain recipes substitute potato with Plantain.[43]

[edit] Jain fasting

Main article: Fasting in Jainism

Fasting is one of the main tools for practicing external austerity. It helps the demands of the body
under check and assists in the focus on the upliftment of the soul. Depending on the capacity of
an individual, there are several types of fasting:

 Complete fasting: giving up food and water completely for a period

 Partial fasting: eating less than you need to avoid hunger
 Vruti Sankshepa: limiting the number of items of food eaten
 Rasa Parityaga: giving up favourite foods

During fasting one immerses oneself in religious activities (worshiping, serving the saints & be
in their proximity, reading scriptures, meditating, and donating to the right candidates).
However, before starting the fast Jains take a small vow known as pachkaan. A person taking the
vow is bound to it and breaking it is considered to be a bad practice.

Most Jains fast at special times, such as during festivals (known as Parva. Paryushana and
Ashthanhika are the main Parvas which occurs 3 times in a year) and on holy days (eighth &
fourteenth days of the moon cycle). Paryushana is the most prominent festival (lasting eight days
for Svetambara Jains and ten days for Digambars) during the monsoon. The monsoon is
considered the best time of fasting due to lenient weather. However, a Jain may fast at any time,
especially if he/she feels some mistake (negative karma generally known as paap) has been
committed. Variations in fasts encourage Jains to do whatever they can to maintain self-control.

A unique ritual in this religion involves a holy fasting until death called sallekhana. Through this
one achieves a death with dignity and dispassion as well as no more negative karma.[44] When a
person is aware of approaching death, and feels that s/he has completed all duties, s/he willingly
ceases to eat or drink gradually. This form of dying is also called Santhara / Samaadhi. It can be
as long as 12 years with gradual reduction in food intake. Considered extremely spiritual and
creditable, with all awareness of the transitory nature of human experience, it has recently led to
a controversy. In Rajasthan, a lawyer petitioned the High Court of Rajasthan to declare santhara
illegal. Jains see santhara as spiritual detachment, a declaration that a person has finished with
this world and now chooses to leave. This choice however requires a great deal of spiritual
accomplishment and maturity as a pre-requisite.

[edit] Types of Fasting

Aathai: A person practising this form of fasting will not eat anything for eight days. During this
period, they live only by drinking previously boiled water (8 hours ago at the maximum). They
drink water after going to temple or after prayer that is done after 11'o clock and before sunset.
Normally on 8th day of fasting, the success is celebrated by the community by organising a
procession to the temple. On the 9th day, the person will stop fasting. The relatives and friends
will come and help the person to break the fast.
Masskhaman: A person practising this form of fasting will not eat any thing for thirty days.
During this period, they live by drinking previously boiled water. Normally on 30th day of
fasting their successful completion is celebrated.
Aorie: In this practice, for 9 days food taken without any one of important additive that provide
taste such as Ghee (clarified butter), Spices, Salt, etc.
Varshitap: This is a difficult form of fasting and demands a high level of skill and discipline.
Lord Rishabh did not eat or drink water for 400 days. It is possible for people to try a variation of
Varshitap by eating every alternate days, in general. They can eat only twice in every alternate
days, but in between during some special calendar events, they may have to fast longer periods.

[edit] History

Jainism timeline

[show]Pre-history
History

[show]The age of Tīrthaṇkaras

[show]The age of Kevalins
[show]The age of Sruta-kevali's
[show]The Agamic Age
[show]The Age of Logic

Further information: Timeline of Jainism

Parshvanatha, the twenty-third Tirthankar, is the earliest Jain leader who can be reliably dated.
As noted, however, Jain mythology asserts that the line of Tirthankars in the present era began
with Rushabhdeva; moreover, Jains themselves believe that Jainism has no single founder, and
that it has always existed and will always exist, although it is occasionally forgotten by humans.
[1][2]

According to scholars, Parshvanatha probably lived in the 9th Century BC.[45][46] In the sixth
century BC, Vardhamana Mahavira became one of the most influential Jainism teachers. He built
up a large group of disciples that learned from his teachings and followed him as he taught an
ascetic doctrine in order to achieve enlightenment. The disciples referred to him as Jina, which
means "the conqueror" and later his followers would use this title to refer to themselves.[47]
It is generally accepted that Jainism started spreading in south India from the third century BC.
i.e. since the time when Badrabahu, a preacher of this religion and the head of the monks'
community, came to Karnataka from Bihar.[48]

Kalinga (modern Orissa and Osiaji) was home to many Jains in the past. Rishabhnath, the first
Tirthankar, was revered and worshipped in the ancient city Pithunda. This was destroyed by
Mahapadma Nanda when he conquered Kalinga and brought the statue of Rushabhanatha to his
capital in Magadh. Rushabhanatha is revered as the Kalinga Jina. Ashoka's invasion and his
Buddhist policy also subjugated Jains greatly in Kalinga. However, in the 1st century BC
Emperor Kharvela conquered Magadha and brought Rushabhnath's statue back and installed it in
Udaygiri, near his capital, Shishupalgadh. The Khandagiri and Udaygiri caves near Bhubaneswar
are the only surviving stone Jain monuments in Orissa. Earlier buildings were made of wood and
were destroyed.

Deciphering of the Brahmi script by James Prinsep in 1788 enabled the reading of ancient
inscriptions in India and established the antiquity of Jainism. The discovery of Jain manuscripts
has added significantly to retracing Jain history. Archaeologists have encountered Jain remains
and artifacts at Maurya, Sunga, Kishan, Gupta, Kalachuries, Rashtrakut, Chalukya, Chandel and
Rajput as well as later sites. Several western and Indian scholars have contributed to the
reconstruction of Jain history. Western historians like Bühler, Jacobi, and Indian scholars like
Iravatham Mahadevan, worked on Tamil Brahmi inscriptions.

[edit] Geographical spread and influence

Jain temple in Ranakpur

This pervasive influence of Jain culture and philosophy in ancient Bihar may have given rise to
Buddhism. The Buddhists have always maintained that during the time of Buddha and Mahavira
(who, according to the Pali canon, were contemporaries), Jainism was already an ancient, deeply
entrenched faith and culture there. (For connections between Buddhism and Jainism see
Buddhism and Jainism). Over several thousand years, Jain influence on Hindu philosophy and
religion has been considerable, while Hindu influence on Jain rituals may be observed in certain
Jain sects. Certain Vedic Hindu holy books contain beautiful narrations about various Jain
Tirthankaras (e.g., Lord Rushabdev). There have been no wars fought in the name of Jainism.

With 10 to 12 million followers,[49] Jainism is among the smallest of the major world religions,
but in India its influence is much greater than these numbers would suggest. Jains live
throughout India. Maharashtra, Rajasthan and Gujarat have the largest Jain populations among
Indian states. Karnataka, Bundelkhand and Madhya Pradesh have relatively large Jain
populations. There is a large following in Punjab, especially in Ludhiana and Patiala, and there
used to be many Jains in Lahore (Punjab's historic capital) and other cities before the Partition of
1947, after which many fled to India. There are many Jain communities in different parts of India
and around the world. They may speak local languages or follow different rituals but essentially
follow the same principles.

Jain temple in Antwerp, Belgium

Jains has a significance presence in the Southern Indian State of Karnataka from a long time. The
holy Moodabidre,famously renouned as 'Southern Kashi' has 1000 pillar temple(ಸಾವಿರ ಕಂಬದ
ಬಸಧಿ). Shravanabelagola has world famous monolithic statue of Lord Bahubali. Similar
Monolithic statues of Lord Bahubali can be also seen in Venur, Dharmasthala, Karkala and
Mysore as well. In all of the above mentioned places, holy festival of Mahamastakabhisheka
will be held every 12 years once where in the statue of the lord will be worshiped and bathed in
Holy water, Milk, Turmeric and other natural herbs which has its own significant importance.

Outside India, the United States, United Kingdom, Canada and East Africa (Kenya, Tanzania
and Uganda) have large Jain communities. The first Jain temple to be built outside India was
constructed and consecrated in the 1960s in Mombasa, Kenya, by the local Gujarati community,
although Jainism in the West mostly came about after the Oshwal and Jain diaspora spread to the
West in the late 1970s and 1980s. Jainism is presently a strong faith in the United States and
several dozen Jain temples have been built there, primarily by the Gujarati community.
American Jainism accommodates all the sects. Smaller Jain communities exist in Nepal, South
Africa, Japan, Singapore, Malaysia, Australia, Fiji, and Suriname. In Belgium the very
successful Indian diamond community, almost all of whom are Jain, are also establishing a
temple to strengthen Jain values in and across Western Europe.

[edit] Denominations
Timeline of various splits in Jainism

Jain sangha is divided into two major sects, Digambar and Svetambar. The differences between
the two sects are minor and relatively obscure. Digambar Jain monks do not wear clothes
because they believe clothes, like other possessions, increase dependency and desire for material
things, and desire for anything ultimately leads to sorrow. Svetambar Jain monks, on the other
hand, wear white, seamless clothes for practical reasons, and believe there is nothing in Jain
scripture that condemns wearing clothes. Sadhvis (nuns) of both sects wear white. In Sanskrit,
ambar refers to a covering generally, or a garment in particular. Dig, an older form of disha,
refers to the cardinal directions. Digambar therefore means "covered by the four directions", or
"sky-clad". Svet means white and Svetambars wear white garments.
Digambars believe that women cannot attain moksha in the same birth, while Svetambars believe
that women may attain liberation and that Mallinath, a Tirthankar, was female.[50] The earliest
record of this Digambar belief is contained in the Prakrit Suttapahuda of the Digambara
mendicant Kundakunda (c. second century A.D. ).[51]

Digambars believe that Mahavir remained unmarried, whereas Svetambars believe Mahavir did
marry a woman who bore him a daughter. The two sects also differ on the origin of Mata
Trishala, Mahavira's mother. Digambars believe that only the first five lines are formally part of
the Namokara Mantra (the main Jain prayer), whereas Svetambaras believe all nine form the
mantra. Other differences are minor and not based on major points of doctrine.

Excavations at Mathura revealed many Jain statues from the Kushana period. Tirthankaras,
represented without clothes, and monks with cloth wrapped around the left arm are identified as
Ardhaphalaka and mentioned in some texts. The Yapaniya sect, believed to have originated from
the Ardhaphalaka, follows Digambara nudity, along with several Svetambara beliefs.

Svetambaras are further divided into sub-sects, such as Sthanakavasi, Terapanthi and Deravasi.
Some are murtipujak (revering statues) while non-Murtipujak Jains refuse statues or images.
Svetambar follow the 12 agam literature (voice of omniscient).
Most simply call themselves Jains and follow general traditions rather than specific sectarian
practices. In 1974 a committee with representatives from every sect compiled a new text called
the Samana Suttam.

[edit] Jain symbolism

Main article: Jain symbols

The hand with a wheel on the palm symbolizes the Jain Vow of Ahimsa, meaning non-violence.
The word in the middle is "Ahimsa". The wheel represents the dharmacakra, to halt the cycle of
reincarnation through the pursuit of truth.

The swastika is among the holiest of Jain symbols. Worshippers use rice grains to create a
swastika around the temple altar.

The holiest symbol is a simple swastika. A Jain swastika is normally associated with the three
dots on the top accompanied with a crest and a dot. Another important symbol incorporates a
wheel on the palm of a hand, symbolizing Ahimsa. Other major Jain symbols include:

 24 Lanchhanas (symbols) of the Tirthankaras

 Triratna (three umbrellas, signifying triple gems of Jainism) and Shrivatsa symbols
  A Tirthankar's or Chakravarti's mother dreams
 Dharmacakra and Siddha-chakra
 Eight auspicious symbols (The Asta Mangalas). Their names are (in series of pictures)

1. Swastika -Signifies peace and well-being

2. Shrivatsa -A mark manifested on the centre of the Jina's chest, signifying a pure soul.
3. Nandyavartya -Large swastika with nine corners
4. Vardhamanaka -A shallow earthen dish used for lamps, suggests an increase in wealth,
fame and merit due to a Jina's grace.
5. Bhadrasana -Throne, considered auspicious because it is sanctified by the blessed Jina's
feet.
6. Kalasha -Pot filled with pure water signifying wisdom and completeness
7. Minayugala -A fish couple. It signifies Cupid's banners coming to worship the Jina after
defeating the God of Love
8. Darpana -The mirror reflects one's true self because of its clarity

[edit] Culture
[edit] Jain contributions to Indian culture

A Jain temple in Kochi, Kerala, India.

While Jains represent less than 1% of the Indian population, their contributions to culture and
society in India are significant. Jainism had a major influence in developing a system of
philosophy and ethics that had a great impact on all aspects of Indian culture. Scholarly research
and evidences have shown that philosophical concepts considered typically Indian – Karma,
Ahimsa, Moksa, reincarnation and like – either originate in the sramana school of thought or
were propagated and developed by Jaina and Buddhist teachers.[52]

Jains have also contributed to the culture and language of the Indian states Tamil Nadu,
Karnataka, Gujarat and Rajasthan. Great ancient Tamil books titled Silapathigaram, Seevaka
Sinthamani, Manimegalai, Naaladiyar, etc. were written by Jain scholars. In the beginning of the
medieval period, between the 9th and 13th centuries, Kannada writers were predominantly of the
Jain and Veerashaiva faiths. Jains were the earliest known cultivators of Kannada literature,
which they dominated until the 12th century. Jain authors wrote about Jain Tirthankars and other
aspects of the Jain religion. Pampa[53] (Kannada: ಪಂಪ, born 902 C.E.), also known as Adikavi
Pampa (Kannada: ಆದಿಕವಿ ಪಂಪ), is one of the greatest Kannada poets of all time and was the
court poet of Chalukya King Arikesari, a Rashtrakuta feudatory. The works of Jain writers
Adikavi Pampa, Sri Ponna and Ranna, collectively called the "three gems of Kannada literature",
heralded the age of classical Kannada in the 10th century. The earliest known Gujarati text,
Bharat-Bahubali Ras, was written by a Jain monk. Some important people in Gujarat's Jain
history were Acharya Hemacandra Suri and his pupil, the Chalukya ruler Kumarapala.

Doorway detail of a Dilwara Temple.

Jains are among the wealthiest Indians. They run numerous schools, colleges and hospitals and
are important patrons of the Somapuras, the traditional temple architects in Gujarat. Jains have
greatly influenced Gujarati cuisine. Gujarat is predominantly vegetarian (see Jain vegetarianism),
and its food is mild as onions and garlic are omitted. Though the Jains form only 0.42% of the
population of India, their contribution to the exchequer by way of income tax is an
astounding 24% of the total tax collected.[54]

Jains encourage their monks to do research and obtain higher education. Jain monks and nuns,
particularly in Rajasthan, have published numerous research monographs. This is unique among
Indian religious groups and parallels Christian clergy. The 2001 census states that Jains are
India's most literate community and that India's oldest libraries at Patan and Jaisalmer
are preserved by Jain institutions.

[edit] Jain literature

Sanskrit manuscript about dreams of Mahaviras' mother Trishala

Jains have contributed to India's classical and popular literature. For example, almost all early
Kannada literature and many Tamil works were written by Jains.

 Some of the oldest known books in Hindi and Gujarati were written by Jain scholars. The
first autobiography in Hindi, Ardha-Kathanaka was written by a Jain, Banarasidasa, an
ardent follower of Acarya Kundakunda who lived in Agra.
 Many Tamil classics are written by Jains or with Jain beliefs and values as the core
subject.
 Practically all the known texts in the Apabhramsha language are Jain works.

The oldest Jain literature is in Shauraseni and Ardha-Magadhi Prakrit (Agamas, Agama-Tulya,
Siddhanta texts, etc.). Many classical texts are in Sanskrit (Tatvartha Sutra, Puranas, Kosh,
Sravakacara, mathematics, Nighantus etc.). "Abhidhana Rajendra Kosha" written by Acharya
Rajendrasuri, is only one available Jain encyclopedia or Jain dictionary to understand the Jain
Prakrit, Sanskrit, and Ardha-Magadhi and other Jain languages, words, their use and references
with in oldest Jain literature. Later Jain literature was written in Apabhramsha (Kahas, rasas, and
grammars), Hindi (Chhahadhala, Mokshamarga Prakashaka, and others), Tamil
(Jivakacintamani, Valayapathi, Naaladiyaar and others), and Kannada (Vaddaradhane and
various other texts). Jain versions of Ramayana and Mahabharata are found in Sanskrit, Prakrit,
Apabhramsha and Kannada.

[edit] Jainism and other religions

See also: Buddhism and Jainism, Islam and Jainism, and Jainism and Sikhism

Jains are not a part of the Vedic Religion (Hinduism).[55][56][57] Ancient India had two
philosophical streams of thought: The Shramana philosophical schools, represented by Jainism
movement, and the Brahmana/Vedic/Puranic schools represented by Vedanta, Vaishnava and
other movements. Both streams have existed side by side for few thousands of years, influencing
each other.[58]

The Hindu scholar, Lokmanya Tilak credited Jainism with influencing Hinduism and thus
leading to the cessation of animal sacrifice in Vedic rituals. Bal Gangadhar Tilak has described
Jainism as the originator of Ahimsa and wrote in a letter printed in Bombay Samachar,
Mumbai:10 December 1904: "In ancient times, innumerable animals were butchered in
sacrifices. Evidence in support of this is found in various poetic compositions such as the
Meghaduta.
Swami Vivekananda[28][59] also credited Jainism as influencing force behind the Indian culture
and said:

"What could have saved Indian society from the ponderous burden of omnifarious ritualistic
ceremonialism, with its animal and other sacrifices, which all but crushed the very life of it,
except the Jain revolution which took its strong stand exclusively on chaste morals and
philosophical truths? Jains were the first great ascetics and they did some great work. "Don't
injure any and do good to all that you can, and that is all the morality and ethics, and that is all
the work there is, and the rest is all nonsense." And then they went to work and elaborated this
one principle all through, and it is a most wonderful ideal: how all that we call ethics they simply
bring out from that one great principle of non-injury and doing good."

 Relationship between Jainism and Hinduism – According to the Encyclopædia Britannica

Article on Hinduism,"...With Jainism which always remained an independent Indian
religion. Hinduism has some common concepts and practices, that nowadays some
Hindus tend to consider Jainism as Hindu sect.
 Independent Religion – From the Encyclopædia Britannica Article on Jainism: "...Along
with Hinduism and Buddhism, it is one of the three most ancient Indian religious
traditions still in existence. ...While often employing concepts shared with Hinduism and
Buddhism, the result of a common cultural and linguistic background, the Jain tradition
must be regarded as an independent phenomenon. It is an integral part of South Asian
religious belief and practice, but it is not a Hindu sect or Buddhist heresy, as earlier
scholars believed."[60] The author Koenraad Elst in his book, Who is a Hindu?,
summarises on the similarities between Jains and the mainstream Hindu society.
 Monier Williams, in his article of Jainism, mentions that Jains outdo every other Indian
sect in carrying the prohibition of violence to the most extent.[61]

[edit] Jain monasticism

Main article: Jain monasticism
Palitana Tirtha

Mulnayak Shri Adinath Bhagwan, Bibrod Jain Temple, Ratlam, Madhya Pradesh, India

In India there are several Jain Monks, in categories like Acharya, Upadhyaya and Muni. Trainee
ascetics are known as Ailaka and Ksullaka in the Digambar tradition.

There are two categories of ascetics, Sadhu (monk) and Sadhvi (nun). They practice the five
Mahavratas, three Guptis and five Samitis:

Five major vows (Mahavrata)

 Non-violence (Ahimsa): Non-violence in thought, word and deed so as not to cause harm
to any living beings
 Truthfulness (Satya): Truth which is (hita) beneficial, (mita) succinct and (priya)
pleasing. In other words, to speak the harmless truth
 Non-stealing (Astey): Not to take anything that has not been given to them willingly by
the owner
 Chastity (Brahmacarya): Absolute purity of mind and body without indulging in sensual
pleasure
 Non-possession (Aparigraha): Exercise no attachment or aversion to all people, places
and material objects around.

Three Restraints (Gupti)

 Control of the mind (Managupti)

 Control of speech (Vacanagupti)
 Control of body (Kayagupti)

Five Carefulness (Samiti)

 Carefulness while walking (Irya Samiti)

 Carefulness while communicating (Bhasha Samiti)
 Carefulness while eating (Eshana Samiti)
 Carefulness while handling their fly-whisks, water gourds, etc. (Adana Nikshepana
Samiti)
 Carefulness while disposing of bodily waste matter (Pratishthapana Samiti)
Male Digambara monks do not wear any clothes and are nude. They practice non-attachment to
the body and hence, wear no clothes. Shvetambara monks and nuns wear white clothes.
Shvetambaras believe that monks and nuns may wear simple un-stitched white clothes as long as
they are not attached to them. Jain monks and nuns travel on foot. They do not use mechanical
transport.

Digambar followers take up to eleven Pratimaye (oath). The Male Digambar monk eat standing
at one place in their palms without using any utensil. They eat only once a day.

[edit] Languages used in Jain literature

Jains literature exists mainly in Prakrit, Sanskrit, Tamil, Rajasthani, Hindi, Gujarati, Kannada,
Malayalam,[62] Tulu, Dhundhari (Old Marwari), and more recently in English.

[edit] Constitutional status of Jainism in India

Main article: Legal status of Jainism as a distinct religion in India

In 2005 the Supreme Court of India declined to issue a writ of Mandamus towards granting Jains
the status of a religious minority throughout India. The Court noted that Jains have been declared
a minority in five states already, and left it to the rest of the States to decide on the minority
status of Jain religion.[63]

In 2006 the Supreme Court in a judgement pertaining to an Indian state, opined that "Jain
Religion is indisputably not a part of the Hindu Religion". (para 25, Committee of Management
Kanya Junior High School Bal Vidya Mandir, Etah, Uttar Pradesh v. Sachiv, U.P. Basic Shiksha
Parishad, Allahabad, U.P. and Ors., Per Dalveer Bhandari J., Civil Appeal No. 9595 of 2003,
decided On: 21.08.2006, Supreme Court of India)