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Template:IndicText Template:Redirect4 Jainism (pronounced in English as IPA [ˈdʒeɪ.nɪzm̩]), traditionally known as Jain Dharma (जैन धर्म), is an independent religion, one of the oldest religions in the world. It is a dharmic religion and philosophy originating in Ancient India. The Jains follow the teachings of the 24 Jinas (conquerors) who are also known as Tirthankaras. The 24th Tirthankara, Lord Mahavira lived in ca. 6th century BC.

Jains are a small but influential religious minority with at least 4.2 million practitioners in modern India^[1] and more in growing immigrant communities in the United States, Western Europe, Africa, the Far East and elsewhere, Jains continue to sustain the ancient Shraman (श्रमण) or ascetic tradition.

Jains are not a part of the Vedic Religion (aka Hinduism) and have never been a part of it. Jainism is an independent and ancient religion of India and not an offshoot of the Vedic Religion (aka Hinduism).

Ancient India had two philosophical streams of thought: The Sramanic Religions, represented by Jainism and Buddhism; and the Vedic Religion (aka Hinduism). Both streams have existed side by side for many thousands of years, influencing each other and in turn being influenced by each other.

A great Hindu scholar, Lokmanya Tilak went on record to credit Jainism with influencing Hinduism and thus leading to the cessation of animal sacrifice in Vedic rituals. The venerable Bal Gangadhar Tilak has described Jainism as the originator of Ahimsa.

This is what he wrote in a letter printed in “Bombay Samachar”. Mumbai:10 Dec, 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. But the credit for the disappearance of this terrible massacre from the brahminical religion goes to Jainism." -Bal Gangadhar Tilak

Jains have significantly influenced the religious, ethical, political and economic spheres in India for over two millennia. Jainism stresses on spiritual independence and equality of all life with particular emphasis on non-violence. Self-control (व्रत, vratae) is vital for attaining omniscience (kevala jnana) and eventually moksha, or realization of the soul's true nature.

Jains have an ancient tradition of scholarship. Not surprisingly, Jains are the most literate religious community in India ^[2], and the Jain libraries are India's oldest.^[3]

History

Sources of history

Kalinga (Modern Orissa) was home to many Jains in the past. Rishabha, the first Tirthankar, was revered and worshipped in the ancient city Pithunda which was destroyed by Mahapadma Nanda when he conquered Kalinga and brought the idol of Rishabhnath to his capital in Magadh. Rishabhnath is revered as 'Kalinga Jin'. Ashoka's invasion and his Buddhist policy also subjugated Jains greatly in Kalinga. However Emperor Kharvela in the 1st century BC conquered Magadha and brought back Rishabhnath's idol and installed it in Udaygiri near his capital Shishupalgarh. The Khandagiri and Udaygiri caves near Bhubaneswar are the only stone monuments dedicated to Jainism surviving in Orissa. Much of the earlier buildings were in wood which were destroyed.

Decipherment of Brahmi by James Prinsep in 1788 enabled the reading of ancient inscriptions in India, which established the antiquity of Jainism. Discovery of Jain manuscripts, a process that continues today, has added significantly to retracing the history of Jainism. Jain archaeological findings are often from Maurya, Sunga, Kushan, Gupta, Kalachuries, Rashtrakut, Chalukya, Chandel and Rajput and later periods. Several western and Indian scholars have contributed to the reconstruction of Jain history. They include western historians like Bühler, Jacobi, and Indian scholars like Iravatham Mahadevan, who has worked on Tamil Brahmi inscriptions.

Geographical spread and influence

File:RanakpurJainTem.jpg

Jain temple in Ranakpur

Jainism has been a major cultural, philosophical, social and political force since the dawn of civilization in Asia, and its ancient influence has been traced beyond the borders of modern India into the Middle Eastern and Mediterranean regions. At various times, Jainism was found all over South Asia including Sri Lanka and what are now Pakistan, Bangladesh, Myanmar and Afghanistan.

The pervasive influence of Jain culture and philosophy in ancient Bihar possibly gave rise to Buddhism. The Buddhists have always maintained that during the time of Buddha and Mahavira, Jainism was already an ancient and deeply entrenched faith and culture in the region. For a discussion about the connections between Jainism and Buddhism see Jainism and Buddhism. 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. For a detailed discussion see Jainism and Hinduism.

For instance, the very concept of Puja is Jain. The Vedic Religion prescribed yajnas and havanas for the propitiation of gods. Puja is a specifically Jain concept, arising from the Tamil words, "pu" (flower) and "ja" (offering). Please refer to "Jaya Gommatesha" for more details on this topic. {Patil, Bal. "Jaya Gommatesha". Foreword by Prof. Dr. Colette Caillat. Mumbai: Hindi Granth Karyalay, 2006}

Jainism is rapidly expanding in the West as non-Indians convert to the religion. With 10 to 12 million followers,^[4] Jainism is among the smallest of the major world religions, but in India its influence is much more than these numbers would suggest. Jains live throughout India; Maharashtra, Rajasthan and Gujarat have the largest Jain population among Indian states. Karnataka and Bundelkhand Madhya Pradesh have relatively large Jain populations. There is a large following in Punjab, especially in Ludhiana and Patiala, and there were 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.

Outside India, the United States, United Kingdom, Canada and East Africa (Kenya, Tanzania and Uganda) have large Jain communities today. Jainism is presently a strong faith in the United States and several Jain temples have been built there. 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 which are Jain are also establishing a temple to strengthen Jain values in and across Western Europe.

Digambara and Svetambara traditions

The statue of Gommateshvara of Digambara tradition in Shravanabelagola, Karnataka is the tallest monolith in the world

It is generally believed that the Jain sangha divided into two major sects, Digambar and Svetambar, about 200 years after Mahāvīra's nirvana. Some historians believe there was no clear division until the 5th century. The best available information indicates that the chief Jain monk, Acharya Bhadrabahu, foresaw famine and led about 12,000 Digambar followers to southern India. Twelve years later, they returned to find the Shvetambar sect and in 453, the Valabhi council edited and compiled traditional Shvetambar scriptures. Most of the differences between the two sects are minor and relatively obscure.

In Sanskrit, ambar refers to a covering like a garment. 'Dig', an older form of 'disha', refers to the cardinal directions. Digambar therefore means those whose garment is only the four directions, or "sky-clad". 'Svet' means white and Svetambaras are those who wear white coverings.

Digambar Jain monks do not wear clothes because they believe clothes are like other possessions, increasing dependency and desire for material things, and desire for anything ultimately leads to sorrow.

Svetambar Jain monks 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. These differing views arise from different interpretations of the same holy books. There are minor differences in the enumeration and validity of each sect's literature.

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.
Digambars believe that Mahavir was not married, whereas Shvetambars believe the princely Mahavir was married and had a daughter.
They also differ on the origin of Mata Trishala, the mother of Mahavira.
In the first Jain prayer, the Namokara Mantra. Sthanakavasis and Digambars believe that only the first five lines are formally part of the Namokara Mantra, 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 are 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 Shvetambara beliefs.

Svetambaras are further divided into sub-sects, such as Sthanakavasi, Terapanthi and Deravasi. Some are murtipujaka (idol worshippers) while non-murtipujaka Jains refuse statues or images. 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.

Jain theosophy

Tirthankaras

Jainism doesn't have a single founder and the truth is said to have been revealed at different times by a Tirthankara (a teacher who 'makes a ford' i.e., shows the way). A tirthankara is considered omniscient, a role model, not a god. There have been 24 tirthankaras in what the Jains call the 'present age'. However, historical records about only the two last Tirthankars remain: Parshvanatha and Mahavira (the 23rd and 24th).

The 24 tirthankaras in chronological order are - Adinatha (aka Rishabha Deva), Ajitanatha, Sambhavanatha, Abhinandananatha, Sumatinatha, Padmaprabha, Suparshvanatha, Candraprabha, Pushpadantanatha (aka Suvidhinatha), Shitalanatha, Shreyansanatha, Vasupujya, Vimalanatha, Anantanatha, Dharmanatha, Shantinatha, Kunthunatha, Aranatha, Mallinatha, Munisuvratanatha, Naminatha, Neminatha, Parshvanatha and Mahavira (aka Vardhamana).

Beliefs

File:Mathura ayagapatta3.jpg

Pre-Kushana Ayagapatta from Mathura

Jains believe that every human is responsible for his/her actions and all living beings have an eternal soul, jīva. Jains believe all souls are equal because they all possess the potential of being liberated and attaining Moksha. Tirthankaras are role models only because they have attained Moksha. Jains insist that we live, think and act respectfully and honor the spiritual nature of all life. Jains view God as the unchanging traits of the pure soul of each living being, chiefly described as Infinite Knowledge, Perception, Consciousness, and Happiness (Ananta Jnāna, Ananta Darshana, Ananta Cāritra, and Ananta Sukha). Jains do not believe in an omnipotent supreme being, creator or manager (kartā), but rather in an eternal universe governed by natural laws.

Jain scriptures were written over a long period of time, but the most cited is the Tattvartha Sutra, or Book of Reality written by the monk-scholar, Umasvati (aka Umāsvāmi) almost 1800 years ago. The primary figures are Tirthankaras. There are two main sects called Digambar and Svetambar, and both believe in ahimsa (or ahinsā), asceticism, karma, sanskār, and jiva.

Differences in the two main sects are mainly conduct related. Doctrinally, Jainism is uniform with great emphasis placed on rational perception, rational knowledge and rational conduct. {"samyagdarśanajñānacāritrāṇimokṣamārgaḥ", Tattvārthasūtra, 1.1}

Compassion for all life, human and non-human, is central to Jainism. Human life is valued as a unique, rare opportunity to reach enlightenment. To kill any person, no matter what crime they committed, is considered unimaginably abhorrent. It is the only religion that requires monks and laity, from all its sects and traditions, to be vegetarian. Some Indian regions have been strongly influenced by Jains and often the majority of the local non-Jain population has also become vegetarian.

History suggests that various strains of Hinduism became vegetarian due to strong Jain influences. Jains run animal shelters all over India. For example, Delhi has a bird hospital run by Jains. Every city and town in Bundelkhand has animal shelters run by Jains where all manner of animals are sheltered, even though the shelter is generally known as a Goshala.

Jainism's stance on nonviolence goes far beyond vegetarianism. Jains refuse food obtained with unnecessary cruelty. Many are vegan due to the violence of modern dairy farms, and others exclude root vegetables from their diets in order to preserve the lives of the plants from which they eat.^[5] Potatoes, garlic and onions in particular are avoided by Jains.^[6] Devout Jains do not eat, drink, or travel after sunset.

Anekantavada, a foundation of Jain philosophy, literally means "The Multiplicity of Reality", or equivalently, "Non-one-endedness". Anekantavada consists of tools for overcoming inherent biases in any one perspective on any topic or in reality in general. Another tool is The Doctrine of Postulation, Syādvāda. Anekantavada is defined as a multiplicity of viewpoints, for it stresses looking at things from others' perspectives.

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.[1]

Creation and cosmology

File:Bhavajale.jpg

Bhaktamara Stotra: A Tirthankara is a shelter from ocean of rebirths.

According to Jain beliefs, the universe was never created, nor will it ever cease to exist. Time is divided into Utsarpinis (Progressive Time Cycle) and Avsarpinis (Regressive Time Cycle). An Utsarpini and a Avsarpini constitute one Time Cycle (Kalchakra). Every Utsarpini and Avsarpini is divided into six unequal periods known as Aras. During the Utsarpini half cycle, ethics, progress, happiness, strength, age, body, religion, etc., go from the worst conditions to the best. 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, with approximately 19,000 years until the next Ara. After this Avsarpini phase, the Utsarpini phase will begin, continuing the infinite repetition of the Kalchakra.

Jains also believe that at the upswing of each time cycle, people will lose religion again. All things people want will be given by wish-granting trees (Kalpavrksa), and people will be born in sets of twins (Yugalika) with one boy and one girl who stay together all their lives. This can be seen as a symbol of an integrated human with male and female characteristics balanced.

Jain philosophy is based upon eternal, universal truths, according to its followers. During the first and last two Aras, these truths lapse among humanity and then reappear through the teachings of enlightened humans, those who have reached enlightenment or total knowledge (Kevala Jnana), during the third and fourth Aras. Traditionally, in our universe and in our time, Lord Rishabha (ऋषभ) is regarded as the first to realize the truth. Lord Vardhamana (Mahavira, महावीर) was the last Tirthankara to attain enlightenment (599-527 BCE), preceded by twenty-three Tirthankaras making a total of twenty-four Tirthankaras.

It is important to note that the above description stands true "in our universe and in our time" for Jains believe there have been infinite sets of 24 Tirthankaras, one for each half of the time cycle, and this will continue in the future. Hence, Jainism does not trace its origins to Rishabh Deva, the first, or Mahavira, the twenty-fourth, Tirthankara.

Karma theory

The Jain religion places great emphasis on the theory of Karma. Essentially, it means that all jivas reap what they sow. A happy or miserable existence is influenced by actions in previous births. These results may not occur in the same life, and what we sow is not limited to physical actions. Physical, verbal, and mental activities play a role in future situations. Karma has long been an essential component of Jainism, and other Indian religions such as Buddhism, Hinduism and Sikhism. It is believed generally that the Jainist God has foreseen all things, before many modern scientists.

9 Tattvas

The backbone of the Jain philosophy, the nine Tattvas show how to attain moksha. Without knowing them, one cannot progress towards liberation. Jainism explains that Karma theory is intertwined with these nine principles. They are:

Jiva - Souls and living things
Ajiva - Non-living things
Punya - Good karma {Counted as Padartha}
Paapa - Bad karma {Counted as Padartha}
Asrava - Influx of karma
Bandha - The bondage of karma
Samvara - The stoppage of influx of karma
Nirjara - Shedding of karma
Moksha - Liberation or Salvation

Some scriptures do not include Punya and Paap as Tattvas, as they are included in Asrava.

5 classes of beings

There are five classes of beings: One-sensed beings (Ekendriya Jiva) have Sense of touch.

Two-sensed beings (Dvendriya Jiva) have Sense of touch, Sense of taste.

Three-sensed beings (Trindriya Jiva) have Sense of touch, Sense of taste, Sense of smell.

Four-sensed beings (Caturendriya Jiva) have Sense of touch, Sense of taste, Sense of smell, Sense of sight.

Five-sensed beings (Pañcendriya Jiva) have Sense of touch, Sense of taste, Sense of smell, Sense of sight, Sense of hearing.

There are two sub-categories in Five-sensed beings: Sanjñi - With mind Asanjñi - Without mind

6 types of Kaya (Bodies)

Prthvikaya Jiva - Class of beings whose body is made up of the Earth. They fall under the category of One-sensed beings.

Apkaya Jiva - Class of beings whose body is made up of water. They fall under the category of One-sensed beings.

Taijasakaya Jiva - Class of beings whose body is made up of fire. They fall under the category of One-sensed beings.

Vayukaya Jiva - Class of beings whose body is made up of air. They fall under the category of One-sensed beings.

Vanaspatikaya Jiva - Class of beings whose body is made up of vegetation. They fall under the category of One-sensed beings.

Trasakaya Jiva - Class of beings who are mobile. They fall under the category of Two-sensed beings, Three-sensed beings, Four-sensed beings and Five-sensed beings.

5 Indriyas

The Five Indriyas, or 5 senses are:

1. Shrotra Indriya - Sense of hearing

2. Caksu Indriya - Sense of seeing

3. Ghrana Indriya - Sense of smelling

4. Rasana Indriya - Sense of taste

5. Sparsha Indriya - Sense of touch

6 Paryaptis

Paryaptis or sufficiencies, which are determined by the presence of karmin particles in each soul at the time the soul is taking a new birth. Paryaptis are of 6 types:

1. Ahara Paryapti - The presence of karmic particles that determine the ability of a jiva to eat

2. Sharira Paryapti - The presence of karmic particles that determine the ability of a jiva to have a body.

3. Indriya Paryapti - The presence of karmic particles that determine the ability of a jiva to have the organs of sense, namely, touch, taste, smell, hearing and vision.

4. Shvasocchvasa Paryapti - The presence of karmic particles that enable a jiva to breathe.

5. Bhasha Paryapti - The presence of karmic particles that enable a jiva to speak.

6. Mana Paryapti - The presence of karmic particles that enable a jiva to think rationally and distinguish between the heya (avoidable), jneya (knowable but not doable) and upadeya (worthy of emulation).

10 Pranas

A Prana is the inherent ability of a jiva to perform a certain act. The 10 pranas are as under:

1. Shrotrendriya Prana - Ability to hear

2. Caksurendriya Prana - Ability to see

3. Ghranendriya Prana - Ability to smell

4. Rasanendriya Prana - Ability to taste

5. Sparshanendriya Prana - Ability to touch

6. Manabala Prana - Ability to think

7. Vacanabala Prana - Ability to speak

8. Kayabala Prana - Physical ability

9. Shvasocchvasabala Prana - Ability to breathe

10. Ayushyabala Prana - Ability to live.

(It is said that any living being lives only as long as his / her Ayushyabala Prana permits him / her to.)

5 types of physique

Worldly souls (souls that have not attained liberation) are accompanied by 5 types of physique:

1. Audarika Sharira - The physical body, made up of skin, bones, meat, blood, etc. All the living beings who lived on Earth have this body.

2. Vaikriyaka Sharira - The body of heavenly beings and hellish beings. Not subject to the physical laws of the Earth. It is believed that this kind of physique can morph into various forms.

3. Aharaka Sharira - This is a special kind of physique and can only be formed by very special ascetics who are extremely learned in the Ancient texts (the Purvas).

4. Taijas Sharira - This kind of physique is had by each living being, since it is essential in order to absorb the food we eat, the liquids we drink and the air we breathe. It is likened to fire, since fire can consume all before it.

5. Karmana Sharira - This kind of physique is had by each living being which is not liberated, whether the being lives in hell, heaven or Earth. This physique is made of karmas.

15 Yogas

The 15 Yogas (sum total of activities) are made up of:

4 Manoyogas (Mental Activities)

4 Vacanayogas (Verbal Activities)

7 Kayayogas (Physical Activities)

The 4 Manoyogas are:

Satya Manoyoga - Truthful Mental Activity,

Asatya Manoyoga - False Mental Activity,

Mishra Manoyoga - Mental Activity that is partly true and partly false,

Vyavahara Manoyoga - Practical Mental Activity.

The 4 Vacanayogas are:

Satya Vacanayoga - Truthful Verbal Activity,

Asatya Vacanayoga - False Verbal Activity,

Mishra Vacanayoga - Verbal Activity that is partly true and partly false,

Vyavahara Vacanayoga - Practical Verbal Activity.

The 7 Kayayogas are: Audarika Kayayoga,

Audarika Mishra Kayayoga,

Vaikriyaka Kayayoga,

Vaikriyaka Mishra Kayayoga,

Aharaka Kayayoga,

Aharaka Mishra Kayayoga,

Karmana Kayayoga.

8 types of Karmas

4 Ghātiyā karmas

Ghātiyā karmas are those karmas that obstruct the soul's innate abilities of omniscience, omni-perception, supreme bliss and omnipotence.

Jñānāvaraṇīya karma - Karmas that obstruct the soul's intrinsic ability to know everything (omniscience)

Darśanāvaraṇīya karma - Karmas that obstruct the soul's intrinsic ability to see everything (omni-perception)

Mohanīya karma - Deluding karmas that obstruct the soul's intrinsic ability to be supremely blissful.

Antarāya karma - Obstruction-causing karmas that obstruct the soul's intrinsic supreme strength (omnipotence)

4 Aghātiyā karmas

Aghātiyā karmas are those karmas that cause temporal bondage.

Vedanīya karma - Karmas that cause feelings of happiness and unhappiness.

Nāma karma - Karmas that determine the type of body the soul will take birth in.

Āyu karma - Karmas that determine life span of the body the soul will take birth in.

Gotra karma - Karmas that determine whether one is born in a high status family or a low status family.

8 components of Samyaktva

Niḥśankitatva - Having no doubts as to the veracity and correctness of the Jina's teachings.

Niḥkānkṣitatva - Having no temporal desire in the pursuit of spiritual goals.

Nirvicikitsatva - Having no repugnance or embarrassment in serving Jain ascetics despite the fact that male Digambara Jain ascetics wear no clothes and that no Jain ascetics of any sect bathe, brush their teeth or perform other activities that involve beautifying the body.

Amūḍhadṛṣṭitva - Absence of false understanding of the Jina's teachings.

Upabṛṃhana - Acquiring excellence in spiritual activities and observance of religious practices.

Shtitikaraṇa - Stabilizing the faith of fellow Jains who seem to be shaky in their faith in the teachings of the Jinas, to restore their faith in the Jinas.

Prabhāvanā - Conducting one's life in a manner that glorifies the Jain religion.

Vātsalya - Brotherhood and fraternity with fellow Jains.

Customs and practices

File:Jain hand.svg

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 relentless pursuit of truth.

Jain monks practice strict asceticism and strive to make this, or one of the coming births, their last. The laity, who pursue less rigorous practices, strive to attain rational faith and to do as much good as possible. Following strict ethics, the laity usually choose professions that revere and protect life and totally avoid violent livelihoods.

Jains practice Samayika, which is a Sanskrit word meaning equanimity and derived from samaya (the soul). The goal of Samayika is to attain equanimity. Samayika is begun by achieving a balance in time. If this current moment is defined as a moving line between the past and the future, Samayika happens by being fully aware, alert and conscious in that moving time line when one experiences Atma, one's true nature, common to all life. Samayika is especially significant during Paryushana, a special period during the monsoon, and is practiced during the ritual known as Samvatsari Pratikramana.

Jains believe that Devas (angels or celestial beings) cannot help jiva to obtain liberation, which must be achieved by individuals through their own efforts. In fact, devas themselves cannot achieve liberation until they reincarnate as humans and undertake the difficult act of removing karma. Their efforts to attain the exalted state of Siddha, the permanent liberation of jiva from all involvement in worldly existence, must be their own.

The strict Jain ethical code for both laity and monks/nuns is:

Ahimsa (Non-violence)
Satya (truth)
Asteya (non-stealing)
Brahmacarya (purity of mind and body)
Aparigraha (non-attachment to temporal possessions)

For laypersons, 'chastity' means confining sexual experiences to marriage. For monks/nuns, it means complete celibacy.

Nonviolence includes being vegetarian, and some choose to be vegan. Jains are expected to be non-violent in thought, word, and deed, both toward humans and toward every other possible living creature, including even themselves. Jain monks walk barefoot and sweep the ground in front of them to avoid killing any insects. Even though all life is considered sacred by the Jains, human life is deemed by them to be the highest form of life. It is for this reason that it is considered vital never to harm or upset any person.

While performing holy deeds, Svetambara Jains wear cloths, muhapatti, over their mouths and noses to avoid saliva falling on texts or revered images. Some wear either the muhapatti or possibly a small card over their mouths so as to avoid accidentally inhaling even a single insect when awake. Many health-giving concepts have been entwined within the Jain religion. For example, Jains do not drink unboiled water because it contains billions of micro-organisms. This practice of drinking boiled water has nothing to do with non-violence as it is often misconstrued, but to do with health. In ancient times, a person might get ill by drinking unboiled water, which in turn would prevent that individual from remaining in equanimity, as illness may precede or engender intolerance.

True spirituality, according to enlightened Jains, starts when a follower attains samyak darshana, or rational perception. Samyak drshti souls are said to be on the correct path to moksha, or 'striving to remain in the nature of the soul', which is characterized by detachment from worldly life, and being in a state of pure knowledge and bliss. Attachment to worldly life binds new karmas, and traps one in a cycle of birth, death, and suffering. The worldly life is recognized by its dualistic nature (for example, the dualities of love and hate, suffering and pleasure, etc.), for the perception of one state cannot exist without the contrasting perception of the other.

Jain Dharma shares some aspects of its beliefs with Hinduism. Both revere the same Devas and Devis (heavenly beings), and share the theory of Karma and reincarnation. However, the Jain version of the Ramayana and Mahabharata is different from Hindu beliefs, for example. Generally, Hindus believe that Rama was a reincarnation of God, while Jains believe he attained moksha (liberation) since they do not believe in God the creator. (Note that some Hindus, such as Yogis, accept many aspects of Jain Dharma.)

Along with the Five Vows, Jains avoid harboring ill will toward others 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 should be eradicated. Some of the sinful activities are listed as under:

Pranatipata --- Violence
Mrshavada --- Untruth
Adattadana--- Theft
Maithuna --- Unchaste behaviour
Parigraha --- Possessiveness
Mithyatva --- Wrong belief
Krodha --- Anger
Mana --- Arrogance
Maya --- Illusion
Lobha--- Greed
Raga --- Attachment
Dvesha --- Hate
Kalaha --- (Agitation)
Abhyakhyana --- Accusation
Paishunya --- Gossip
Para-parivada --- Criticism
Rati-Arati --- Likes and Dislikes

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.^[7] Jainism has a very distinct idea underlying Tirthankara worship. The physical form is not to be worshiped, but it is the Gunas (virtues, qualities) which are praised. Tirthankaras are only role-models, and sects such as the Sthanakavasi stringently reject the appearance of worshipping statues.

Jain fasting

Fasting is common among Jains and a part of Jain festivals. Most Jains fast at special times, during festivals, and on holy days. Paryushan is the most prominent festival, lasting eight days in Svetambara Jain tradition and ten days in Digambar Jain tradition during the monsoon. The monsoon is a time of fasting. However, a Jain may fast at any time, especially if he or she feels some error has been committed. Variations in fasts encourage Jains to do whatever they can to maintain whatever self control is possible for the individual.

Some Jains also revere a special practice, wherein a person, who is aware that he or she may die soon, and feels he has completed all duties in this life, ceases to eat or drink unto death. This form of dying is called Sallekhana. It is considered to be an extremely spiritual merit. This has recently led to a controversy in India, where in the State of Rajasthan, a lawyer has filed a writ petition seeking the High Court of Rajasthan to hold that Sallekhana is an illegal practice. However, Jains do not see Sallekhana as a form of suicide, but rather as a ritual.

Jain worship and rituals

Every day most Jains bow and say their universal prayer, the Namokara Mantra, aka the Navkar Mantra. Jains have built temples, or Basadi or Derasar, where images of Tirthankars are worshiped. Jain rituals may be elaborate because symbolic objects are offered and Tirthankaras praised in song. But some Jain sects refuse to enter temples or worship images. All Jains accept that images of Tirthankaras are merely symbolic reminders of the path that they have to take, in order to attain moksha. Jains are clear that the Jinas reside in moksha and are completely detached from the world.

Jain rituals include:

Pancakalyanaka Pratishtha
Pratikramana
Samayika
Guru-Vandana, Chaitya Vandana, and other sutras to honor ascetics.

Jain symbolism

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

The holiest symbol is a simple swastika. 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 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)

Svastika -Signifies peace and well-being
Shrivatsa -A beautiful mark manifested on the centre of the Jina's chest, signifying the Jina's pure soul.
Nandyavartya -Large svastika with nine corners
Vardhamanaka -A shallow earthen dish used for lamps. This symbol is suggestive of increase of wealth, fame and merit due to the grace of the Jina.
Bhadrasana -Throne. It is considered auspicious because it is sanctified by the feet of the blessed Jina
Kalasha -Pot filled with pure water signifying wisdom and completeness
Minayugala -A fish couple. It signifies Cupid's banners coming to worship the Jina after defeating of the God of Love
Darpana -The mirror reflects one's true self because of its clarity

Jain contributions to Indian culture

While Jains represent less than 1% of the Indian population, their contributions to culture and society in India are considerable.

Jains have wielded great influence on the culture and language of Karnataka and Southern India. Jainism has influenced Gujarat most significantly. The earliest known Gujarati text, Bharat-Bahubali Ras, was written by a Jain monk. Some of the most important people in Gujarat's Jain history were Acharya Hemacandra Suri and his pupil, the Calukya ruler Kumarapala.

Jains are both among the wealthiest of Indians and the most philanthropic. They run numerous schools, colleges and hospitals and are some of the most important patrons of the Somapuras, the traditional temple architects in Gujarat. Jains have greatly influenced Gujarati cuisine. Gujarat is predominantly vegetarian (as is Jainism; see Jain vegetarianism), and its food has a mild aroma as onions and garlic are omitted.

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.

Jain literature

Jains have contributed to India's classical and popular literature. For example, almost all early Kannada literature and Tamil literature was authored 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.
Several 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 (Tatthavartha 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, Kural, and others), and Kannada (Vaddaradhane and various other texts). Jain versions of Ramayana and Mahabharata are found in Sanskrit, Prakrit, Apabhramsha and Kannada.

Jain monks (Sadhu or Muni or Maharaj)

In India there are thousands of Jain Monks, of which categories have been defined like Acarya, Upadhyaya and Muni. Trainee ascetics are known as Ailaka and Ksullaka Some famous Jain monks currently living (sadhu or muni or maharaj) are as follows: Acarya Vidyananda

Holy days

Paryushan Parva, 10/8 (Digambar/SVetambar) day fasts, and for observe, 10/8 important principles.
Mahavir Jayanti, Lord Mahavir's birth.
Kshamavaani, The day for asking everyone's forgiveness.

Jainism and other religions

File:Divine encounters jain.jpg

Medieval Rajasthani Jain painting - Lord Mahavira near Hindu gods.

South Asia has a rich history of diverse philosophies. Connections among these are discussed at:

Relationship between Jainism and Hinduism-To quote from the Encyclopædia Britannica Article on Hinduism,[2]"...With Jainism which always remained an Indian religion, Hinduism has so much in common, especially in social institutions and ritual life, that nowadays Hindus tend to consider it a Hindu sect. Many Jains also are inclined to fraternization..." Like Hinduism, Jains have too claimed to be a part of the Sanatan Dharma ("Tollaram"), Atma Dharma and Arya Dharma.
- Controversy - 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."[3] The author Koenraad Elst in his book, Who is a Hindu?, summarises on the similaries between Jains and the mainstream Hindu socicety.

Even though Jainism is of Indian origin, it shared some principles with the Hellenic tradition, specially with Stoic and Pythagorean philosophies of Europe.

Constitutional status of Jainism 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 5 states already, and left it to the rest of the States to decide on the minority status of Jain religion.[4]

U.P. Basic Shiksha Parishad Judgment

In 2006, the Supreme Court 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, U.P. 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) [2]

Notes

^ 2001 India Census http://www.censusindia.net/religiondata/index.html
^ Census of India 2001
^ The Jain Knowledge Warehouses: Traditional Libraries in India, John E. Cort, Journal of the American Oriental Society, Vol. 115, No. 1 (Jan. - Mar., 1995), pp. 77–87
^ Basic Faith Group Information
^ "Viren, Jain" (PDF). RE Today. Retrieved 2007-06-14. {{cite web}}: External link in |publisher= (help)
^ "At the Root of Root Vegetables" (PDF). Anekant Education Foundation. Retrieved 2007-06-14. {{cite web}}: External link in |publisher= (help)
^ http://hirr.hartsem.edu/ency/jainism.htm].

External links

[5]
[6]
[7]
[8]
[9]
[10]
[11]
BBC page on Jainism
A complete jainism portal
Jain Scriptures
Jaina Sutras, Translated from the Prakrit by Hermann Jacobi, 1884
Collection of Original Jain Texts

@@ Line 528: / Line 528: @@
 * Vijayashri. ''Sachitra Pacchis Bol.'' Agra: Mahasati Kaushalya Devi Prakashan Trust, 2005.
+* Todarmal. ''Moksamarga Prakashaka.'' Jaipur: Todarmal Smarak Trust, 1992.
 {{Indian Philosophy}}

v t e God in Jainism
Arihant ; Siddha ; Pañca-Parameṣṭhi
Tirthankara	Rishabhanatha Ajitanatha Sambhavanatha Abhinandananatha Sumatinatha Padmaprabha Suparshvanatha Chandraprabha Pushpadanta Shitalanatha Shreyansanatha Vasupujya Vimalanatha Anantanatha Dharmanatha Shantinatha Kunthunatha Aranatha Mallinatha Munisuvrata Naminatha Neminatha Parshvanatha Mahavira Simandhar Swami (other world)
Samanya	Bahubali Bharata Chakravartin Ganadhara Indrabhuti Gautama Sudharmaswami Jambuswami Nabhi Samudravijaya