![Derasar entrance, Mumbai, India A derasar is a temple for followers of Jainism,[1] . Dehrasar is a word used in Gujarat and parts of Rajasthan, in other parts of India, the term Jain Mandir is used for all the Jain temples. Jain idols of Tirthankaras are worshipped there. Usually they are built from marble stone.](http://web.archive.org./web/20110829021451im_/http://cdn2.wn.com/pd/d5/f4/8797af2b76d720adaee96ab07e56_grande.jpg "Derasar entrance, Mumbai, India A derasar is a temple for followers of Jainism,[1] . Dehrasar is a word used in Gujarat and parts of Rajasthan, in other parts of India, the term Jain Mandir is used for all the Jain temples. Jain idols of Tirthankaras are worshipped there. Usually they are built from marble stone.")
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Jain doctrine teaches that Jainism has always existed and will always exist, Historians date the foundation of organized or present form of Jainism to sometime between the 9th and the 6th centuries BC. It has been hypothesized that like several traditions in Hinduism, proto-Jainism may have had its roots in the Indus valley civilization, reflecting native spirituality prior to the Indo-Aryan migration into India. In the modern world, it is a small but influential religious minority with as many as 4.2 million followers in India, and successful growing immigrant communities in North America, Western Europe, the Far East, Australia and elsewhere.
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 for a religious community in India. Jain libraries are the oldest in the country. Tamil Jains and Kannada Jains who are native to their regions, residing in Tamil Nadu and Karnataka respectively since 1st century BC, When a soul is freed from karmas, it becomes free and attains divine consciousness, experiencing infinite knowledge, perception, power, and bliss. Right View, Right Knowledge, and Right Conduct (triple gems of Jainism) provide the way to this realisation. 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.
Jains do not believe in the concept of a God-head responsible for the manifestation of the Creation and Maintenance of Creation. The universe however keeps changing due to interactions between matter and energy in the course of time and governed by laws of nature with no necessity of a co-ordinator/regulator. It also believes that there is life in other parts of universe other than earth. Jains have extensive knowledge and classifications of various living organisms including micro-organisms that reside in mud, air and water. It teaches respect for all forms of life and encourages minimising harm to other living beings by practicing five major ethical principles.
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. It also includes respecting the views of others (non-absolutism and acceptance of multiple views).
(1) Always give people fair value for labor or product. (2) Never take things that 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 any sexual activity. 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.
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. 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 inflow of fresh karmas.
A major characteristic of Jain belief is the emphasis on the consequences of not only physical but also mental behaviours. One's unconquered mind tainted with anger, pride (ego), deceit and greed joined with 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. 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. 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.
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 a body and will have to experience pain and suffering in many different forms. Jainism has extensive sub-classifications and detailed explanations of each of these major categories. Jain liturgy and scriptures explains ways to stop the influx as well as get rid of the accumulated karmas.
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: # 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. # 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 one needs 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. # Worldly Existence - The soul transmigrates from one life form to another and is full of pain and miseries. There are no permanent relationships as the 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. # 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. # 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. # 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. # Influx of Karma - Every time the soul enjoys or suffers through the five senses (touch, taste, smell, sight and hearing) with attachment, aversion or ignorance, it attracts new karma. Practising this reflection, reminds the soul to be more careful. # 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. # 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 as a matter of routine habit. # 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. # 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. # 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 attachment nor aversion ::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: # Peace, love and friendship to all. # Appreciation, respect and delight for the achievements of others. # Compassion to souls who are suffering. # Equanimity and tolerance in dealing with other's thoughts, words and actions.
In Jainism, time is divided 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 or eras. 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 human experiences 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). For further reading on this aspect of Jainism refer to 'The Jaina Path of Purification' by P.S. Jaini.
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.
s 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.
Jainism has several different traditions. Historically, this has led to traditions refusing to recognize each others' religious texts as authoritative. For example, the Digamabar reject the Shvetambar canon. Even though there are some differences in customs and practices among them, the core belief systems are the same. 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 core Jain philosophies 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.
There are basically two types of prayers: :
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. Basic non-violence principles can be performed depending on one's capability and specific situation in terms of meeting one's life's demands and expectations. Jainism acknowledges that it is impossible to discharge one's duties without some degree of himsa/violence, but encourages to minimise as much as possible.For example: A common man may need leather belt or shoes (this is himsa) so he/she may minimise vilolence by purchasing only one pair of shoes instead of 10 pairs or he/she may use plastic slippers or he/she may choose to wear those leather products which are not obtained by killing animals (rather obtained from a naturally dead animals). Jains usually 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. Some Jains do not consume food left overnight because of contamination by microbes. Most Jain recipes substitute potato with plantain.
During fasting one immerses oneself in religious activities such as worshiping, serving the saints (monks and nuns & to be in their proximity), reading scriptures, meditating, and donating to the right recipients. 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 or 'papa') 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 a possible reduction of or elimination of negative karma. 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.
Tela: A person practising this form of fasting will not eat any thing for three days. During this period, they live by drinking previously boiled water. Normally on the 3rd day of fasting their successful completion is celebrated. This is also called "Atham". A similar fast lasting two days is called "Chattha".
Masskhaman: A person practising this form of fasting will not eat anything for thirty days. During this period, they live by drinking previously boiled water. Normally on the 30th day of fasting their successful completion is celebrated. Olee: In this practice, for 9 days food is taken without any additive that provides specific 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; it is based on the story of Lord Rishabh not eating or drinking for 400 days. It is possible for people to try a variation of Varshitap by eating every alternate day, in general. They can eat only twice in every alternate day, but in between during some special calendar events, they may have to fast longer periods. Ayambil: a person eats only one kind of food per day, which may not contain salt nor oil. Other kind of fasting include Ekashana and Biashana.
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 Rishabhdeva; 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. In the 6th 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 a derivation of this title to refer to themselves as Jains, a follower of the Jina.
It is generally accepted that Jainism started spreading in south India from the 3rd 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.
Kalinga (modern Orissa/Osiaji) was home to many Jains in the past. Rishabhnath, the first Tirthankar, was revered and worshipped in the ancient city Pithunda,capital of Kalinga(modern Orissa). 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 Rishabhnath'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.
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. 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). In recorded history there have been no wars fought in the name of Jainism.
With 10 to 12 million followers, 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 they follow the same principles.
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 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.
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.
. The word in the middle is "Ahimsa". The wheel represents the dharmacakra, to halt the cycle of reincarnation through the pursuit of truth.]] 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:
# Swastika -Signifies peace and well-being # Shrivatsa -A mark manifested on the centre of the Jina's chest, signifying a pure soul. # Nandyavartya -Large swastika with nine corners # Vardhamanaka -A shallow earthen dish used for lamps, suggests an increase in wealth, fame and merit due to a Jina's grace. # Bhadrasana -Throne, considered auspicious because it is sanctified by the blessed Jina's feet. # 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 the God of Love # Darpana -The mirror reflects one's true self because of its clarity
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.
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 (Kannada: ಪಂಪ, born 902 AD), 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, most known for Vikramarjuna Vijaya (Pampa Bharata). 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. .]]
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.
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.
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.
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.
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 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."
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)
Three Restraints (Gupti)
Five Carefulness (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.
In 2006 the Supreme Court in a judgment 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)
Category:Religious identity Category:Religions that require vegetarianism Category:Transtheism Category:Nontheism
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![Derasar entrance, Mumbai, India A derasar is a temple for followers of Jainism,[1] . Dehrasar is a word used in Gujarat and parts of Rajasthan, in other parts of India, the term Jain Mandir is used for all the Jain temples. Jain idols of Tirthankaras are worshipped there. Usually they are built from marble stone.](http://web.archive.org./web/20110829021451im_/http://cdn1.wn.com/pd/d5/f4/8797af2b76d720adaee96ab07e56_thumb.jpg "Derasar entrance, Mumbai, India A derasar is a temple for followers of Jainism,[1] . Dehrasar is a word used in Gujarat and parts of Rajasthan, in other parts of India, the term Jain Mandir is used for all the Jain temples. Jain idols of Tirthankaras are worshipped there. Usually they are built from marble stone.")
