The symbol of Jainism
|about 5 million|
|Regions with significant populations|
|India, Belgium, Canada, Hong Kong, Japan, Singapore, United States|
|Prakrit, Sanskrit, Kannada, Tamil, Gujarati, Hindi|
Jainism //, traditionally known as Jaina Shasana or Jaina dharma (Sanskrit: जैन धर्म), is a nontheistic Indian religion that prescribes a path of ahimsa - nonviolence - towards all living beings, and emphasizes spiritual independence and equality between all forms of life. Practitioners believe that nonviolence and self-control are the means by which they can obtain liberation. Currently Jainism is divided into two major sects, Śvētāmbara and Digambara.
The word Jainism is derived from the Sanskrit verb root jin ("to conquer"). It refers to a battle with the passions and bodily pleasures that the Jain ascetics undertake. Those who win this battle are termed as Jina (conqueror). The term Jaina is therefore used to refer to laymen and ascetics of this tradition alike.
Jainism is one of the oldest religions in the world. Jains traditionally trace their history through a succession of twenty-four propagators of their faith known as tirthankaras with Rishabha as the first and Mahāvīra as the last of the current era.
For long periods of time, Jainism was the state religion of Indian kingdoms and widely adopted in the Indian subcontinent. The religion has been in decline since the 8th century AD due to the growth of, and oppression by the followers of Hinduism and Islam.
Jainism is a religious minority in India, with 4.2 million adherents, and there are small but notable immigrant communities in Belgium, Canada, Hong Kong, Japan, Singapore, and the United States. Jains have the highest degree of literacy of any religious community in India (94.1 percent), and their manuscript libraries are the oldest in the country.
- 1 Origins
- 2 Literature
- 3 Doctrine
- 4 History
- 5 Art and architecture
- 6 Customs and practices
- 7 See also
- 8 Notes
- 9 References
The origins of Jainism are obscure. During the 5th century BC, Vardhamana Mahāvīra became one of the most influential teachers of Jainism. Mahāvīra, however, was most probably not the founder of Jainism, which reveres him as the last of the great tīrthaṅkaras of this age and not the founder of the religion. He appears in the tradition as one who, from the beginning, had followed a religion established long ago.
Pārśva, the traditional predecessor of Mahāvīra, is the first Jain figure for whom there is reasonable historical evidence. He might have lived somewhere in the 9th–7th century BC. Followers of Pārśva are mentioned in the canonical books; and a legend in the Uttarādhyayana sūtra relates a meeting between a disciple of Pārśva and a disciple of Mahāvīra which brought about the union of the old branch of the Jain ideology and the new one.
The tradition talks about a body of scriptures preached by all the tirthankaras of Jainism. These scriptures were contained in fourteen parts and were known as the purvas. These were memorized and passed on through the ages, but were vulnerable and were lost because of famine that caused the death of several saints within a thousand years of Mahāvīra's death.
The Jain Agamas are canonical texts of Jainism based on Mahāvīra's teachings. These comprise forty-six works: twelve angās, twelve upanga āgamas, six chedasūtras, four mūlasūtras, ten prakīrnaka sūtras and two cūlikasūtras.
The Digambara sect of Jainism maintains that these agamas were also lost during the same famine. In the absence of authentic scriptures, Digambaras use about twenty-five scriptures written for their religious practice by great Acharyas. These include two main texts, four Pratham-Anuyog, three charn-anuyoga, four karan-anuyoga and twelve dravya-anuyoga.
Jains developed a system of philosophy and ethics that had a great impact on Indian culture. They have contributed to the culture and language of the Indian states Tamil Nadu, Karnataka, Maharashtra, Madhya Pradesh, Gujarat, Rajasthan and Chhattisgarh. Jain scholars and poets authored Tamil classics of the Sangam period, such as the Cīvaka Cintāmaṇi and Nālaṭiyār. In the beginning of the mediaeval period, between the 9th and 13th centuries, Kannada language authors were predominantly of the Jain and Lingayati faiths. Jains were the earliest known cultivators of Kannada literature, which they dominated until the 12th century. Jains wrote about the tirthankara and other aspects of the faith. Adikavi Pampa is one of the greatest Kannada poets. Court poet to the Chalukya king Arikesari, a Rashtrakuta feudatory, he is best known for his Vikramarjuna Vijaya.
Jains encourage their monks to do research and obtain higher education. Monks and nuns, particularly in Rajasthan, have published numerous research monographs. This is unique among Indian religious groups. The 2001 census states that Jains are India's most literate community. Jain libraries, including those at Patan and Jaisalmer, have a large number of well preserved manuscripts.
The nature of truth
One of the most important and fundamental doctrines of Jainism is anēkāntavāda. It refers to the principles of pluralism and multiplicity of viewpoints, and to the notion that truth and reality are perceived differently from diverse points of view, no single one of which is complete.
Jains contrast all attempts to proclaim absolute truth with this theory, which can be illustrated through the parable of the blind men and an elephant. In this story, each blind man feels a different part of an elephant: its trunk, leg, ear, and so on. All of them claim to understand and explain the true appearance of the elephant but, due to their limited perspectives, can only partly succeed. This principle is more formally stated by observing that objects are infinite in their qualities and modes of existence, so they cannot be completely grasped in all aspects and manifestations by finite human perception. Only Kevalins—omniscient beings—can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge. Accordingly, no single, specific, human view can claim to represent absolute truth.
Anekāntavāda encourages its adherents to consider the views and beliefs of their rivals and opposing parties. Proponents of anekāntavāda apply this principle to religions and philosophies, reminding themselves that any of these—even Jainism—that clings too dogmatically to its own tenets is committing an error based on its limited point of view. The principle of anekāntavāda also influenced Mohandas Gandhi to adopt principles of religious tolerance, ahiṃsā and satyagraha.
Syādvāda is the theory of conditioned predication, which recommends the expression of anekānta by prefixing the epithet Syād to every phrase or expression. Syādvāda is not only an extension of anekānta into ontology, but a separate system of logic capable of standing on its own. The Sanskrit etymological root of the term syād is "perhaps" or "maybe", but in the context of syādvāda it means "in some ways" or "from some perspective". As reality is complex, no single proposition can express its nature fully. The term syāt- should therefore be prefixed to each proposition, giving it a conditional point of view and thus removing dogmatism from the statement. Since it comprises seven different conditional and relative viewpoints or propositions, syādvāda is known as saptibhaṅgīnāya or the theory of seven conditioned predications. These seven propositions, also known as saptibhaṅgī, are:
- syād-asti—in some ways, it is;
- syād-nāsti—in some ways, it is not;
- syād-asti-nāsti—in some ways, it is, and it is not;
- syād-asti-avaktavyaḥ—in some ways, it is, and it is indescribable;
- syād-nāsti-avaktavyaḥ—in some ways, it is not, and it is indescribable;
- syād-asti-nāsti-avaktavyaḥ—in some ways, it is, it is not, and it is indescribable;
- syād-avaktavyaḥ—in some ways, it is indescribable.
Each of these seven propositions examines the complex and multifaceted nature of reality from a relative point of view of time, space, substance and mode. To ignore the complexity of reality is to commit the fallacy of dogmatism.
Nayavāda is the theory of partial standpoints or viewpoints. Nayavāda is a compound of two Sanskrit words: naya ("partial viewpoint") and vada ("school of thought or debate"). It is used to arrive at a certain inference from a point of view. Every object has infinite aspects, but when we describe one in practice, we speak only of relevant aspects and ignore the irrelevant. This does not deny the other attributes, qualities, modes and other aspects; they are just irrelevant from a particular perspective. As a type of critical philosophy, nayavāda holds that philosophical disputes arise out of confusion of standpoints, and the standpoints we adopt are "the outcome of purposes that we may pursue"—although we may not realise it. While operating within the limits of language and perceiving the complex nature of reality, Māhavīra used the language of nayas. Naya, being a partial expression of truth, enables us to comprehend reality part by part.
Soul and karma
According to Jains, souls are intrinsically pure and possess the qualities of infinite knowledge, infinite perception, infinite bliss and infinite energy. In contemporary experience, however, these qualities are found to be defiled and obstructed, on account of the soul's association with a substance called karma over an eternity of beginningless time. This bondage of the soul is explained in the Jain texts by analogy with gold, which is always found mixed with impurities in its natural state. Similarly, the ideally pure state of the soul has always been overlaid with the impurities of karma. This analogy with gold further implies that the purification of the soul can be achieved if the proper methods of refining are applied. Over the centuries, Jain monks have developed a large and sophisticated corpus of literature describing the nature of the soul, various aspects of the working of karma, and the means of attaining liberation.
- Jīva: The essence of living entities is called jiva, a substance which is different from the body that houses it. Consciousness, knowledge and perception are its fundamental attributes.
- Ajīva: Non-living entities that consist of matter, space and time fall into the category of ajiva.
- Asrava: The interaction between jīva and ajīva causes the influx of a karma (a particular form of ajiva) into the soul, to which it then adheres.
- Bandha: The karma masks the jiva and restricts it from having its true potential of perfect knowledge and perception.
- Saṃvara: Through right conduct, it is possible to stop the influx of additional karma.
- Nirjarā: By performing asceticism, it is possible to shred or burn up the existing karma.
- Mokṣa: The jiva which has removed its karma is said to be liberated and to have its pure, intrinsic quality of perfect knowledge in its true form.
Some authors add two additional categories: the meritorious and demeritorious acts related to karma. These are called puṇya and pāpa respectively. These fundamentals acts as the basis for the Jain metaphysics.
Jain beliefs postulate that the universe was never created, nor will it ever cease to exist. It is independent and self-sufficient, and does not require any superior power to govern it. Elaborate description of the shape and function of the physical and metaphysical universe, and its constituents, is provided in the canonical Jain texts, in commentaries and in the writings of the Jain philosopher-monks. The early Jains contemplated the nature of the earth and universe and developed detailed hypotheses concerning various aspects of astronomy and cosmology.
According to the Jain texts, the universe is divided into three parts, the upper, middle, and lower worlds, called respectively urdhva loka, madhya loka, and adho loka. It is made up of six constituents: Jīva, the living entity; Pudgala, matter; Dharma tattva, the substance responsible for motion; Adharma tattva, the substance responsible for rest; Akāśa, space; and Kāla, time.
Time is beginningless and eternal; the cosmic wheel of time, called kālachakra, rotates ceaselessly. It is divided into halves, called utsarpiṇī and avasarpiṇī. Utsarpiṇī is a period of progressive prosperity, where happiness increases, while avasarpiṇī is a period of increasing sorrow and immorality.
Jainism views animals and life itself in an utterly different light, reflecting an indigenous Asian understanding that yields a different definition of the soul, the human person, the structure of the cosmos, and ethics.
According to Jain legends, sixty-three illustrious beings called Salakapurusas have appeared on earth. The Jain universal history is a compilation of the deeds of these illustrious persons. They comprise twenty-four tīrthaṅkaras, twelve cakravartins, nine baladevas, nine vāsudevas and nine prativāsudevas.
Tīrthaṅkaras are the human beings who help others to achieve liberation. They propagate and revitalize Jain faith and become role-models for those seeking spiritual guidance. They reorganize the fourfold order that consists of monks, nuns, laymen and laywomen. Jain tradition identifies Rishabha (also known as Adinath) as the first tirthankara. The last two tirthankara, Pārśva and Mahāvīra, are historical figures whose existence is recorded.
A cakravartin is an emperor of the world and lord of the material realm. Though he possesses worldly power, he often finds his ambitions dwarfed by the vastness of the cosmos. Jain puranas give a list of twelve cakravartins. They are golden in complexion. One of the greatest cakravartin mentioned in Jain scriptures is Bharata. Traditions say that India came to be known as Bharatavarsha in his memory.
There are nine sets of baladeva, vāsudeva and prativāsudeva. Certain Digambara texts refer to them as balabhadra, narayana and pratinarayana, respectively. The origin of this list of brothers can be traced to the Jinacaritra by Bhadrabahu (c. 3rd–4th century BCE). Baladeva are non-violent heroes, vasudeva are violent heroes and prativāsudeva can be described as villains. According to the legends, the vasudeva ultimately kill the prativasudeva. Of the nine baladeva, eight attain liberation and the last goes to heaven. The vasudeva go to hell on account of their violent exploits, even if these were intended to uphold righteousness.
The principle of nonviolence or ahimsa is the most distinctive and well known aspect of Jain religious practice. The Jain understanding and implementation of ahimsa is more radical, scrupulous, and comprehensive than in other religions. Non-violence is seen as the most essential religious duty for everyone.
A scrupulous and thorough application of nonviolence to everyday activities, and especially to food, is the most significant hallmark of Jain identity. The Jain diet, observed by the followers of Jain culture and philosophy, is one of the most rigorous forms of spiritually motivated diet found either on the Indian subcontinent or elsewhere. It is completely vegetarian, excludes onions and garlic, and may additionally exclude potatoes and other root vegetables. The strictest forms of Jain diet are practised by the ascetics. For Jains, lacto-vegetarianism represents the minimal obligation: food which contains even small particles of the bodies of dead animals or eggs is absolutely unacceptable. Jain scholars and activists support veganism, as the production of dairy products involves violence against cows. Strict Jains do not eat root vegetables, such as potatoes and onions, because tiny organisms are injured when the plant is pulled up, and also because a bulb or tuber's ability to sprout is seen as characteristic of a living being.
Jains make considerable efforts in everyday life not to injure plants any more than necessary. Although they admit that plants must be destroyed for the sake of food, they accept such violence only inasmuch as it is indispensable for human survival, and there are special instructions for minimizing violence against plants. Jains also go out of their way not to hurt even small insects and other minuscule animals. They rarely go out at night, when it is more likely that they might trample insects. In their view, injury caused by carelessness is like injury caused by deliberate action. Eating honey is strictly outlawed, as it would amount to violence against the bees. Jains avoid farming because it inevitably entails unintentional killing or injuring of small animals, such as worms and insects, but agriculture is not forbidden in general and Jain farmers exist. Additionally, because they consider harsh words to be a form of violence, they often keep a cloth for a ritual mouth-covering, serving as a reminder not to allow violence in their speech.
Although every life-form is said to deserve protection from injury, Jains admit that this ideal cannot be completely implemented in practice. Hence they recognise a hierarchy of life that gives less protection to immobile beings than to mobile ones, which are further distinguished by the number of senses they possess, from one to five. A single-sensed animal has touch as its only sensory modality. The more senses a being has, the more care Jains take for its protection. Among those with five senses, rational beings (humans) are the most strongly protected by ahimsa. Nonetheless, Jains agree that violence in self-defence can be justified, and that a soldier who kills enemies in combat is performing a legitimate duty. Jain communities have accepted the use of military power for their defence, and there have been Jain monarchs, military commanders, and soldiers.
Jainism encourages spiritual development through cultivation of personal wisdom and through reliance on self-control through vows. Jains accept different levels of compliance for ascetics and lay followers. Ascetics of this religion undertake five major vows:
- Ahimsa: Ahimsa means non-violence. The first major vow taken by ascetics is to cause no harm to living beings. It involves minimizing intentional and unintentional harm to other living creatures.
- Satya: Satya figuratively means truth. This vow is to always speak the truth. Given that non-violence has priority, other principles yield to it whenever they conflict: in a situation where speaking truth could lead to violence, silence is to be observed.
- Asteya: The third vow, asteya, is to not take anything that is not willingly offered. Attempting to extort material wealth from others or to exploit the weak is considered theft.
- Brahmacharya: The vow of brahmacharya requires the exercise of control over the senses by refraining from indulgence in sexual activity.
- Aparigraha: Aparigraha means non-possessiveness. This vow is to observe detachment from people, places and material things. Ascetics completely renounce property and social relations.
Laymen are encouraged to observe the five cardinal principles of non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness within their current practical limitations, while monks and nuns are obligated to practise them very strictly.
The ancient city Pithunda, capital of Kalinga, is described in the Jain text Uttaradhyana Sutra as an important centre at the time of Mahāvīra, and was frequented by merchants from Champa. Rishabha, the first tirthankara, was revered and worshiped in Pithunda and is known as the Kalinga Jina. Mahapadma Nanda (c. 450–362 BCE) conquered Kalinga and took a statue of Rishabha from Pithunda to his capital in Magadha. Jainism is said to have flourished under the Nanda Empire.
The Maurya Empire came to power after the downfall of the Nanda. The first Mauryan emperor, Chandragupta Maurya (c. 322–298 BCE), became a Jain in the latter part of his life. He was a disciple of Bhadrabahu, a Jain acharya who was responsible for propagation of Jainism in South India. The Mauryan king Ashoka was converted to Buddhism and his pro-Buddhist policy subjugated the Jains of Kalinga. Ashoka's grandson Samprati (c. 224–215 BCE) is said to have converted to Jainism by a Jain monk named Suhasti. He is known to have erected many Jain temples. He ruled a place called Ujjain.
In the 1st century BCE, Emperor Kharavela of the Mahameghavahana dynasty conquered Magadha. He retrieved Rishabha's statue and installed it in Udaygiri, near his capital Shishupalgadh. Kharavela was responsible for the propagation of Jainism across the Indian subcontinent.
Xuanzang (629–645 CE), a Chinese traveller, notes that there were numerous Jains present in Kalinga during his time. The Udayagiri and Khandagiri Caves near Bhubaneswar are the only surviving stone Jain monuments in Orissa.
King Vanaraja (c. 720–780 CE) of the Chawda dynasty in northern Gujarat was raised by a Jain monk Silunga Suri. He supported Jainism during his rule. The king of kannauj Ama (c. 8th century CE) was converted to Jainism by Bappabhatti, a disciple of famous Jain monk Siddhasena Divakara. Bappabhatti also converted Vakpati, the friend of Ama who authored a famous prakrit epic named Gaudavaho.
Once a major religion, Jainism declined due to a number of factors, including proselytizing by other religious groups, persecution, withdrawal of royal patronage, sectarian fragmentation and the absence of central leadership. Since the time of Mahavira, Jainism faced rivalry with Buddhism and the various Hindu sects. The Jains suffered isolated violent persecutions by these groups, but the main factor responsible for the decline of their religion was the success of Hindu reformist movements. Around the 7th century, Shaivism saw considerable growth at the expense of Jainism due to the efforts of the Shaivite poets like Sambandar and Appar. Around the 8th century CE, the Hindu philosophers Kumārila Bhaṭṭa and Adi Shankara tried to restore the orthodox Vedic religion.
The royal patronage has been a key factor in the growth as well as decline of Jainism. The Pallava king Mahendravarman I (600–630 CE) converted from Jainism to Shaivism under the influence of Appar. His work Mattavilasa Prahasana ridicules certain Shaiva sects and the Buddhists and also expresses contempt towards Jain ascetics. Sambandar converted the contemporary Pandya king back to Shaivism. During the 11th century Brahmana Basava, a minister to the Jain king Bijjala, succeeded in converting numerous Jains to the Lingayat Shaivite sect. The Lingayats destroyed various temples belonging to Jains and adapted them to their use. The Hoysala king Vishnuvardhana (c. 1108–1152 CE) became a follower of the Vaishnava sect under the influence of Ramanuja, after which Vaishnavism grew rapidly in the present-day Karnataka. As the Hindu sects grew, the Jains compromised by following Hindu rituals and customs and invoking Hindu deities in Jain literature.
There are several legends about the mass massacre of Jains in the ancient times. The Buddhist king Ashoka (304-232 BCE) is said to have ordered killings of 18,000 Jains or Ajivikas after someone drew a picture of Buddha bowing at the feet of Mahavira. The Saivite king Koon Pandiyan, who briefly converted to Jainism, is said to have ordered a massacre of 8,000 Jains after his re-conversion to Saivism. However, these legends are not found in the Jain texts, and appear to be fabricated propaganda by Buddhists and Saivites. Such stories of destruction of one sect by another sect were common at the time, and were used as a way to prove the superiority of one sect over the other. There are stories about a Jain king of Kanchi persecuting the Buddhists in a similar way. Another such legend about Vishnuvardhana ordering the Jains to be crushed in an oil mill doesn't appear to be historically true.
The decline of Jainism continued after the Islamic conquest of India. The Muslims conquerors of India, such as Mahmud Ghazni (1001), Mohammad Ghori (1175) and Ala-ud-din Muhammed Shah Khilji (1298) further oppressed the Jain community. They vandalized idols and destroyed temples or converted them into mosques. They also burned the Jain books and killed Jains. Some conversions were peaceful, however; Pir Mahabir Khamdayat (c. 13th century CE) is well known for his peaceful propagation of Islam. The Jains also enjoyed amicable relations with the rulers of the tributary Hindu kingdoms during this period; however, their number and influence had diminished significantly due to their rivalry with the Saivite and the Vaisnavite sects.
With 4.2 million followers, Jainism is the smallest among the major world religions. Jains live throughout India, with the largest populations concentrated in the states of Maharashtra, Madhya Pradesh, Rajasthan and Gujarat. Karnataka and Tamil Nadu also have relatively large Jain populations. Outside India, large Jain communities can be found in the United States, the United Kingdom, Canada, and Kenya. Jainism is a fairly strong faith in the United States, with several dozen Jain temples having been built there, primarily by the Gujarati community. American Jainism accommodates all the sects. Small Jain communities also exist in Nepal, Sri Lanka, South Africa, Japan, Singapore, Malaysia, Australia, Fiji, and Suriname. In Belgium, the very successful Indian diamond community in Antwerp, almost all of whom are Jain, opened the largest Jain temple outside India in 2010, to strengthen Jain values in and across Western Europe.
Schools and branches
The Jain community is divided into two major sects, Digambara and Śvētāmbara. Digambara monks do not wear clothes because they believe these, like other possessions, increase dependency and desire for material things—and desire for anything ultimately leads to sorrow. This practice restricts full monastic life (and therefore mokṣa) to males, as Digambaras do not permit women to be nude; female renunciates wear white and are referred to as Aryikas. Śvētāmbara monastics, on the other hand, wear white seamless clothes for practical reasons, and believe there is nothing in the scriptures that condemns the wearing of clothes. Women are accorded full status as renunciates and are often called sadhvi, the feminine of sadhu, a term often used for male monastics. Śvētāmbara believe women may attain liberation and that the tirthankara Māllīnātha was female.
The earliest record of Digambara beliefs is contained in the Prakrit Suttapahuda of the Digambara mendicant Kundakunda (c. 2nd century CE). Digambaras believe that Mahāvīra remained unmarried, whereas Śvētāmbara believe Mahāvīra married a woman who bore him a daughter. The two sects also differ on the origin of Mata Trishala, Mahāvīra's mother.
Excavations at Mathura revealed Jain statues from the time of the Kushan Empire (c. 1st century CE). Tirthankara, represented without clothes, and monks with cloth wrapped around the left arm are identified as the Ardhaphalaka ("half-clothed") mentioned in texts. The Yapaniyas, believed to have originated from the Ardhaphalaka, followed Digambara nudity along with several Śvētāmbara beliefs.
Śvētāmbara sub-sects include Sthanakavasi, Terapanthi, and Murtipujaka. The Sthanakvasi and Terapanthi are aniconic. Śvētāmbara follow the twelve Jain Agamas. Digambara sub-sects include Bisapanthi, Kanjipanthi, Taranapanthi and Terapanthi. In 1974 a committee with representatives from every sect compiled a new text called the Saman Suttam.
Art and architecture
Jainism has contributed significantly to Indian art and architecture. Jains mainly depict tirthankara or other important people in a seated or standing meditative posture. Yakshas and yakshinis, attendant spirits who guard the tirthankara, are usually shown with them. Figures on various seals from the Indus Valley Civilisation bear similarity to Jain images, nude and in a meditative posture. The earliest known Jain image is in the Patna museum. It is approximately dated to the 3rd century BCE. Bronze images of Pārśva, can be seen in the Prince of Wales Museum, Mumbai, and in the Patna museum; these are dated to the 2nd century BCE. A sandalwood sculpture of Mahāvīra was carved during his lifetime, according to tradition. Later the practice of making images of wood was abandoned, other materials being substituted.
Remnants of ancient Jain temples and cave temples can be found all around India. Notable among these are the Jain caves at Udaigiri Hills near Bhelsa(Vidisha) in Madhya Pradesh and Ellora in Maharashtra, and the Jain temples at Dilwara near Mount Abu, Rajasthan. The Jain tower in Chittor, Rajasthan is a good example of Jain architecture. Decorated manuscripts are preserved in Jain libraries, containing diagrams from Jain cosmology. Most of the paintings and illustrations depict historical events, known as Panch Kalyanaka, from the life of the tirthankara. Rishabha, the first tirthankara, is usually depicted in either the lotus position or kayotsarga, the standing position. He is distinguished from other tirthankara by the long locks of hair falling to his shoulders. Bull images also appear in his sculptures. In paintings, incidents of his life, like his marriage and Indra's marking his forehead, are depicted. Other paintings show him presenting a pottery bowl to his followers; he is also seen painting a house, weaving, and being visited by his mother Marudevi. Each of the twenty-four tirthankara is associated with distinctive emblems, which are listed in such texts as Tiloyapannati, Kahavaali and Pravacanasaarodhara.
There are 26 caves, 200 stone beds, 60 inscriptions and over 100 sculptures in and around Madurai. It was in Madurai that Acharya Bhutapali wrote the Shatkhandagama. This is also the site where Jain ascetics of yesteryear wrote great epics and books on grammar in Tamil.
The Sittanavasal cave temple is regarded as one of the finest examples of Jain art. It is the oldest and most famous Jain center in the region. It possesses both an early Jain cave shelter, and a medieval rock-cut temple with excellent fresco paintings of par excellence comparable to Ajantha paintings; the steep hill contains an isolated but spacious cavern. Locally, this cavern is known as Eladipattam, a name that is derived from the seven holes cut into the rock that serve as steps leading to the shelter. Within the cave there are seventeen stone beds aligned into rows, and each of these has a raised portion that could have served as a pillow-loft. The largest stone bed has a distinct Tamil- Bramhi inscription assignable to the 2nd centuryB.C., and some inscriptions belonging to 8th centuryB.C. are also found on the nearby beds. The Sittannavasal cavern continued to be the "Holy Sramana Abode" until the seventh and eighth centuries. Inscriptions over the remaining stone beds name mendicants such as Tol kunrattu Kadavulan, Tirunilan, Tiruppuranan, Tittaicharanan, Sri Purrnacandran, Thiruchatthan, Ilangowthaman, sri Ulagathithan and Nityakaran Pattakali as monks.
The 8th century Kazhugumalai temple marks the revival of Jainism in South India.
A monolithic, 18 m statue of Bahubali referred to as "Gommateshvara", built by the Ganga minister and commander Chavundaraya, is situated on a hilltop in Shravanabelagola in the Hassan district of Karnataka state. This statue was voted by Indians the first of the Times of India's list of seven wonders of India.
Customs and practices
The Ṇamōkāra mantra is the fundamental prayer of Jainism. In this prayer there is no mention of names, including that of the tirthankara. Jains do not ask for favours or material benefits from the tirthankara or from monks. This mantra simply serves as a gesture of deep respect towards beings they believe are more spiritually advanced and to remind followers of Jainism of their ultimate goal, moksha.
In Jainism, the purpose of worship or prayer is to break the barriers of worldly attachments and desires, so as to assist in the liberation of the soul. Jains follow six obligatory duties known as avashyakas: samyika (practising serenity), chaturvimshati (praising the tirthankara), vandan (respecting teachers and monks), pratikramana (introspection), kayotsarga (stillness), and pratyakhyana (renunciation). Related to the five auspicious life events of tirthankara called the Panch Kalyanaka are such rituals as the panch kalyanaka pratishtha, panch kalyanaka puja, and snatra puja.
Paryushana is one of the most important festivals for Jains. Śvētāmbara Jains normally refer to it as Paryushana, with the literal meaning of "abiding" or "coming together", while Digambara Jains call it Das Lakshana. It is a time when the laity take on vows of study and fasting with a spiritual intensity similar to temporary monasticism. Paryushana lasts eight days for Śvētāmbara Jains and ten days for Digambara Jains.
Mahāvīra Jayanti, the birthday of Mahāvīra, the last tirthankara, is celebrated on the thirteenth day of the fortnight of the waxing moon in the month of Chaitra, which date falls in late March or early April of the Gregorian calendar.
Diwali is a festival that takes place during the month of Kartik in the Indian lunisolar calendar, around the new-moon day (amavasya). This usually falls in October or November. Mahāvīra attained his nirvana at the dawn of the amavasya (new moon). According to the Kalpa Sūtra by Acharya Bhadrabahu, 3rd century BCE, numerous deva were present there, illuminating the darkness. On 21 October 1974 the 2500th Nirvana Mahotsava was celebrated by Jains throughout India.
Most Jains fast at special times, particularly during festivals. A Jain, however, may fast whenever it seems appropriate. A unique ritual in this religion involves a holy fast to death, called sallekhana. Through this one achieves a death with dignity and dispassion as well as a great reduction of negative karma. When a person is aware of approaching death, and feels that all his or her duties have been fulfilled, he or she may decide to gradually cease eating and drinking. This form of dying is also called santhara. It can take as long as twelve years of gradual reduction in food intake. Considered extremely spiritual and creditable, with awareness of the transitory nature of human experience, santhara has recently been the centre of a controversy in which a lawyer petitioned the High Court of Rajasthan to declare it illegal. Jains see santhara as spiritual detachment requiring a great deal of spiritual accomplishment and maturity, a declaration that a person has finished with this world and chooses to leave.
Jains have developed a type of meditation called samayika, a term derived from the word samaya. The goal of Samayika is to achieve a feeling of perfect calmness and to understand the unchanging truth of the self. Such meditation is based on contemplation of the universe and the reincarnation of self. Samayika is particularly important during the religious festival Paryushana. It is believed that meditation assists in managing and balancing one's passions. Great emphasis is placed on the internal control of thoughts, as they influence behaviour, actions and goals.
In Jainism, monasticism is encouraged and respected. Rules for monasticism are rather strict. Jain ascetics have neither a permanent home nor possessions, wandering from place to place except during the months of Chaturmas. The life they lead is difficult because of the constraints placed on them: they do not use vehicles and always travel barefoot from one place to another, irrespective of the distance. They do not use such basic services as telephones or electricity. They do not prepare food and live only on what people offer them.
There are no priests in Jainism. The monks of Jainism, whose presence is not significant to most Jain rituals, should not be confused with priests. However, sects of Jainism that practice idol-worship often employ a servant, known as a pujari, who need not be a Jain, to perform special daily rituals and other priestly duties.
- Sangave 2006, p. 15.
- Flügel, Peter (2012), "Jainism", in Anheier, Helmut K and Juergensmeyer, Mark, Encyclopedia of Global Studies 3, Thousand Oakes: Sage, p. 975
- Glasenapp 1999, p. 69
- glasenapp 1999, pp. 69-75.
- Glasenapp 1999, p. 271
- Census 2001 Data on religion released, Government of India, retrieved 1 September 2010
- Dundas 2002, p. 83
- Glasenapp 1999, p. 13.
- Jacobi Herman, Jainism IN Encyclopedia of Religion and Ethics Volume 7, James Hastings (ed.) page 465
- Glasenapp 1999, pp. 16-17.
- Glasenapp 1999, pp. 23-24.
- Paul Dundas (2013). "Jainism". Encyclopaedia Britannica.
- Jaini 1998, p. 10.
- Glasenapp 1999, pp. 109–110
- Glasenapp 1999, pp. 112–117
- Glasenapp 1999, p. 124
- Dundas 2002
- Glasenapp 1999, p. 134
- Guy, John (January 2012). "Jain Manuscript Painting". The Metropolitan Museum of Art. Heilburnn Timeline of Art History. Retrieved 2013-04-25.
- Sethia 2004, pp. 123–136
- Sethia 2004, pp. 400–407
- Sethia 2004, p. 115
- Jaini 1998, p. 91
- Huntington, Ronald. "Jainism and Ethics". Archived from the original on 19 August 2007. Retrieved 12 November 2012.
- Sethia 2004, pp. 166–167
- Sangave 2006, p. 48
- Koller 2000, pp. 400–407
- Sangave 2006, pp. 48–50
- Sangave 2006, pp. 50–51
- Shah 1998b, p. 80
- Jaini 1998, pp. 104–106
- Jaini 1998, p. 107
- Glasenapp 1999, p. 177
- Glasenapp 1999, pp. 241
- Shah 1998b, p. 25
- Glasenapp 1999, pp. 178–182
- Jaini 1998, p. 124
- Glasenapp 1999, pp. 271–272
- Chapple, Christopher Key (Fall 2001), "The Living Cosmos of Jainism: A Traditional Science Grounded in Environmental Ethics", Daedalus: Religion and Ecology: Can the Climate Change? 130 (4): 207–224
- Glasenapp 1999, pp. 134–135
- Dundas 2002, p. 12
- Shah 1998a, pp. 2–3
- Shah 1998a, pp. 21–28
- Shah 1987, p. 72
- Jain 1991, p. 5.
- Jaini 2000, p. 377
- Shah 1987, pp. 73–76
- Sethia 2004, p. 2
- Dundas 2002, p. 160
- Dundas 2002, pp. 176–177
- Shah 1998a, p. 251
- Sangave 1980, p. 260
- Dundas 2002, pp. 161–162
- Dundas 2002, p. 191
- Shah 1987, p. 20
- Dundas 2002, pp. 162–163
- Sethia 2004, pp. 52–60
- Sethia 2004, pp. 53
- Glasenapp 1999, pp. 228–231
- Mahajan PT, Pimple P, Palsetia D, Dave N, De Sousa A (January 2013). "Indian religious concepts on sexuality and marriage". Indian J Psychiatry 55 (Suppl 2): S256–62. doi:10.4103/0019-5545.105547. PMC 3705692. PMID 23858264.
- Ghadai, Balabhadra (July 2009), "Maritime Heritage of Orissa", Orissa Review, retrieved 12 November 2012
- Glasenapp 1999, p. 41
- Glasenapp 1999, p. 42
- Glasenapp 1999, p. 44
- Tobias 1991, p. 100
- Glasenapp 1999, p. 45
- Dundas 2002, pp. 113, 201
- Glasenapp 1999, p. 52
- Glasenapp 1999, p. 53
- Natubhai Shah (2004), Jainism: The World of Conquerors, Motilal Banarsidass Publisher, pp. 69–70, ISBN 978-81-208-1938-2, retrieved 16 August 2013
- Claas Jouco Bleeker; Geo Widengren (1971), Historia Religionum, Brill Archive, pp. 352–, GGKEY:WSCA8LXRCQC, retrieved 16 August 2013
- James G. Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism: A-M, The Rosen Publishing Group, p. 409, ISBN 978-0-8239-3179-8, retrieved 16 August 2013
- M. Arunachalam, ed. (1981), Aintām Ulakat Tamil̲ Mānāṭu-Karuttaraṅku Āyvuk Kaṭṭuraikaḷ, International Association of Tamil Research, p. 170, retrieved 16 August 2013
- Glasenapp 1999, pp. 75–77
- Sisir Kumar Das (2005), A History of Indian Literature, 500-1399: From Courtly to the Popular, Sahitya Akademi, p. 161, ISBN 978-81-260-2171-0, retrieved 16 August 2013
- Thomas Block (1 September 2012), A Fatal Addiction: War in the Name of God, Algora Publishing, p. 116, ISBN 978-0-87586-932-2, retrieved 16 August 2013
- James Jones (14 March 2008), Blood That Cries Out From the Earth : The Psychology of Religious Terrorism: The Psychology of Religious Terrorism, Oxford University Press, p. 82, ISBN 978-0-19-804431-4, retrieved 16 August 2013
- Le Phuoc (March 2010), Buddhist Architecture, Grafikol, p. 32, ISBN 978-0-9844043-0-8, retrieved 23 May 2013
- K. A. Nilakanta Sastri (1976), A history of South India from prehistoric times to the fall of Vijayanagar, Oxford University Press, p. 424, retrieved 23 May 2013
- Ashim Kumar Roy (1984), "9. History of the Digambaras", A history of the Jainas, Gitanjali, retrieved 22 May 2013
- Vincent Arthur Smith (1920), The Oxford History of India: From the Earliest Times to the End of 1911, Clarendon Press, p. 203, retrieved 16 August 2013
- Glasenapp 1999, pp. 74–75
- Emperor Akbar (1542–1605) gave up eating meat after being inspired by Jains, and several Mughal emperors were polite and kind to them.
- Office of registrar general and census commissioner (2001). "2001 Census of India". Ministry of Home Affairs, Government of India.
- Wiley 2009, p. 19
- Vallely 2002, p. 15
- Jaini 1991, p. 3
- Shah 1998a, p. 73–74.
- Jaini 2000, p. 167
- Shah 1998a, pp. 74–75
- Variyar, Mugdha (May 2013). "Scholars translate Jain verses in new books". Hindustan Times.
- Shah 1998b, p. 184
- Shah 1998b, p. 198
- Owen, Lisa (2012), Carving Devotion in the Jain Caves at Ellora, BRILL, pp. 1–2, ISBN 978-90-04-20629-8
- Shah 1998b, p. 183
- Shah 1998b, p. 113
- Jain & Fischer 1978, p. 16
- Shah 1998b, p. 187
- S. S. Kavitha (2012-10-31). "Namma Madurai: History hidden inside a cave". The Hindu. Retrieved 2014-01-02.
- S. S. Kavitha (2010-02-03). "Preserving the past". The Hindu. Retrieved 2014-01-02.
- "Arittapatti inscription throws light on Jainism". The Hindu. 2003-09-15. Retrieved 2014-01-02.
- "And India's 7 wonders are". The Times of India. 5 August 2007.
- Jain & Fischer 1978, pp. 9–10
- Jaini 1998, p. 190
- Jaini 1998, pp. 196, 343, 347
- Jaini 1998, pp. 196–199
- Cort 1995, p. 160
- Shah 1998a, p. 211
- Jain, Hiralal; Upadhye, Adinath Neminath (2000), Mahavira his Times and his Philosophy of Life\, Bharatiya Jnanpith, p. 18, retrieved 28 June 2013
- Jacobi 1884, p. 266
- Upadhye 1982, pp. 231–232
- Williams 1991, pp. 166–167
- Jaini 1998, p. 227
- Jaini 1998, pp. 180–182
- Shah 1998a, pp. 128–131
- Dundas 2002, pp. 152, 163–164
- Dundas 2002, p. 204.
- Cort, John E. (1995), "The Jain Knowledge Warehouses : Traditional Libraries in India", Journal of the American Oriental Society 115 (1): 77, doi:10.2307/605310
- Dundas, Paul (2002), The Jains, Routledge, ISBN 978-0-415-26605-5
- Glasenapp, Helmuth Von (1999), Jainism: An Indian Religion of Salvation, Delhi: Motilal Banarsidass, ISBN 81-208-1376-6
- Jacobi, Hermann (1884), Jaina Sutras Part I, Sacred Books of the East 22
- Jain, Jyotindra; Fischer, Eberhard (1978), Jaina Iconography, Brill Publishers, ISBN 978-90-04-05259-8
- Jain, Kailash Chand (1991), Lord Mahāvīra and His Times, Motilal Banarsidass, p. 17, ISBN 978-81-208-0805-8, retrieved 28 June 2013
- Jain, Mahavir Saran, The Doctrine of Karma in Jain Philosophy
- Jain, Mahavir Saran, The Path to Attain Liberation in Jain Philosophy
- Jain, Mahavir Saran, Bhagwaan Mahaveer Evam Jain Darshan
- Jaini, Padmanabh S. (1991), Gender and Salvation: Jaina Debates on the Spiritual Liberation of Women, University of California, ISBN 978-0-520-06820-9, retrieved 10 January 2013
- Jaini, Padmanabh S. (1998), The Jaina Path Of Purification, Motilal Banarsidass, ISBN 978-81-208-1578-0, retrieved 10 January 2013
- Jaini, Padmanabh S. (2000), Collected Papers On Jaina Studies, Motilal Banarsidass, ISBN 978-81-208-1691-6, retrieved 10 January 2013
- Koller, John M. (July 2000), "Syādvadā as the Epistemological Key to the Jaina Middle Way Metaphysics of Anekāntavāda", Philosophy East and West (Honululu) 50 (3): 628, doi:10.1353/pew.2000.0009, ISSN 0031-8221, JSTOR 1400182
- Rankin, Aidan (2010), Many-Sided Wisdom: A New Politics of the Spirit, John Hunt Publishing, ISBN 978-1-84694-277-8
- Sangave, Vilas Adinath (1980), Jaina Community (2nd ed.), Bombay: Popular Prakashan, ISBN 978-0-317-12346-3
- Sangave, Vilas Adinath (2001), Facets of Jainology: Selected Research Papers on Jain Society, Religion, and Culture, Mumbai: Popular Prakashan, ISBN 978-81-7154-839-2
- Sangave, Vilas Adinath (2006), Aspects of Jaina religion (5 ed.), Bharatiya Jnanpith, ISBN 978-81-263-1273-3
- Shah, Natubhai (1998a), Jainism: The World of Conquerors 1, Sussex Academic Press, ISBN 978-1-898723-30-1
- Shah, Natubhai (1998b), Jainism: The World of Conquerors 2, Sussex Academic Press, ISBN 978-1-898723-31-8
- Shah, Umakant P. (1987), Jaina-Rupa-Mandana, Abhinav Publications, ISBN 978-81-7017-208-6
- Sethia, Tara (2004), Ahiṃsā, Anekānta and Jainism, Motilal Banarsidass, ISBN 978-81-208-2036-4
- Tobias, Michael (1991), Life Force: The World of Jainism, Jain Publishing Company, ISBN 978-0-87573-080-6
- Upadhye, A. N. (1982), "Mahavira and His Teachings", in Cohen, Richard J., Journal of the American Oriental Society (American Oriental Society) 102 (1), doi:10.2307/601199, JSTOR 601199
- Vallely, Anne (2002), Guardians of the Transcendent: An Ethnology of a Jain Ascetic Community, University of Toronto Press, ISBN 978-0-8020-8415-6
- Vyas, R.T. (1995), Studies in Jaina art and iconography and allied subjects, Abhinav Publications, ISBN 978-81-7017-316-8
- Sastri, S. Srikanta (1949), The Original Home of Jainism, The Jaina Antiquary
- Wiley, Kristi L. (2009), The A to Z of Jainism, Scarecrow Press, ISBN 978-0-8108-6821-2
- Widengren, G. (1971), Historia Religionum, Volume 2 Religions of the Present, BRILL, ISBN 978-90-04-02598-1
- Williams, Robert (1991), Jaina Yoga: A Survey of the Mediaeval Śrāvakācāras, Motilal Banarsidass, ISBN 978-81-208-0775-4
|Find more about Jainism at Wikipedia's sister projects|
|Definitions and translations from Wiktionary|
|Media from Commons|
|Quotations from Wikiquote|