HISTORY PROJECT – A Comprehensive Study of Jainism (DRAFT)

INDEX

• Jainism
• Factors behind rise of new religion
• Foundation and Tirthankaras
• Vardhaman Mahavira
• Important Teachings in Jainism
-Tri-ratans, Anuvrata
• Major Schools Under Jainism
-Digambaras and Svetambaras
• Festivels
• Jain Council
 Jainism – A Short Introduction

Jainism is one of the three most ancient religions of India, with roots that go back to at least
the mid-first century B.C.E. Today, it is still an integral part of Indian culture. Jainism teaches
that the path to enlightenment is through nonviolence and reducing harm to living things
(including plants and animals) as much as possible.

Like Hindus and Buddhists, Jains believe in reincarnation. This cycle of birth, death, and
rebirth is determined by one’s karma. Jains believe bad karma is caused by harming living
things. To avoid bad karma, Jains must practice ahimsa, a strict code of nonviolence. Jains
believe plants, animals, and even some non-living things (like air and water) have souls, just
as humans do. The principle of nonviolence includes doing no harm to humans, plants,
animals, and nature. For that reason, Jains are strict vegetarians. In complete dedication
to nonviolence, the highest-ranked Jain monks and nuns avoid swatting at mosquitoes or
sweeping a path on the floor so they do not step on an ant. In addition
to nonviolence, Jainism has four additional vows that guide believers: always speak the
truth, do not steal, show sexual restraint (with celibacy as an ideal), and do not become
attached to worldly things.

While it shares many beliefs and values with Hinduism and Buddhism, Jainism has its own
spiritual leaders and teachers. Jain’s honour 24 Jinas, or Tirthankaras: spiritual leaders who
achieved enlightenment and have been liberated from the cycle of rebirth. One of the most
influential Jinas was Mahavira, born Vardhamana, who is considered the 24th, and final,
Jina. He was born as a kshatriya, traditionally dated in 599 B.C.E., though many scholars
believe he was born later. When he was 30 years old, he renounced his worldly possessions
to live the life of an ascetic (one who practices self-denial of worldly things). After over 12
years of intense fasting and meditation, Vardhamana achieved enlightenment and became
Mahavira (meaning “Great Hero”). According to tradition, he established a large community
of Jain followers: 14,000 monks and 36,000 nuns at the time of his death.

Today, most followers of Jainism live in India, with estimates of upwards of four million
followers. Jainism’s teachings have influenced many all over the world. Though born a
Hindu, Mahatma Gandhi admired the Jains' commitment to complete nonviolence, and he
incorporated that belief into his movement for Indian independence.
Factors Behind The rise Of Jainism

Everything happens because of some reason and the rise of a new religion i.e., Jainism, is no
different. There were several factors which contributed in the expansion of Jainism. Some of
these factors were:

• Social cause: Caste system became rigid and it created inequality in the society.
The Kshatriyas had resented the domination of the priestly class, and the Shudras
resented that they were treated like dirt. Thus, when they saw a better
alternative, they immediately ran to grasp it.

• Religious unrest:
o Religious life in ancient India was originally very simple. But in the
Later Vedic period complex rituals and ceremonies began to
dominate the practice of worship. The complex rituals and sacrifices
were not acceptable to the common people.
o It became expensive and elaborate. Blind faith and superstitious
beliefs confused the people.

• Economic cause: The growth of trade led to the improvement in the economic
conditions of the Vaisyas. Now, they wanted to enhance their social status but the
orthodox Varna system did not allow this. Similarly, money-lending was
imperative for traders, which was prohibited in Vedas. Thus, merchant class
extended the chief support to these new religions.

• Moreover, rise of agriculture raised demand for drought animals which were
being sacrificed for religious ceremonies. The principle of nonviolence, suited
settled agrarian community better which was brought by Jainism and Buddhism.

• Brahminic supremacy: Priests considered themselves superior and others as

inferiors. They took advantage of knowing Sanskrit, and interpreted religion
according to their convenience. Whereas these new religions were open for all
and preached in local language like Prakrit and Pali, which found appeal to
common masses.
Foundation

Every religion has ‘foundation/building blocks’ which signify its main principles on whom, the whole
religion is based on, on which the religion is standing on. Jainism is no different, it also has building
blocks on which the whole religion revolves around. Those are:

1. Tirthankaras: Jains believe in the existence of 24 Tirthankaras, or enlightened beings, who

have achieved spiritual liberation and have shown the path to salvation. Lord Mahavira is
the last Tirthankara in the current time cycle and Lord Rishabhanatha was the first.

2. Ahimsa (Non-Violence): Ahimsa is perhaps the most fundamental principle in Jainism. Jains
strive to live a life of non-violence, not only in actions but also in thoughts and words. This
extends to all living beings, no matter how small.

3. Anekantavada (Non-Absolutism): Jainism teaches the principle of anekantavada, which

means non-absolutism or the doctrine of multiple perspectives. It emphasizes the
understanding that truth and reality are complex and multifaceted, and can be perceived
differently from various viewpoints.

4. Aparigraha (Non-Possessiveness): Jains practice aparigraha, which is the principle of non-

attachment to material possessions. They believe in leading a simple life and avoiding
accumulation of wealth or possessions beyond what is necessary for sustenance.

5. Karma: Like other Indian religions, Jainism teaches the concept of karma, the law of cause
and effect. According to Jainism, every action, whether mental, verbal, or physical, produces
karmic effects that influence future experiences and circumstances.

6. Asceticism: While not all Jains are ascetics, the tradition places a strong emphasis on ascetic
practices such as fasting, meditation, and celibacy as a means to purify the soul and detach
oneself from worldly desires.

7. Reincarnation and Salvation: Jains believe in reincarnation, the cycle of birth and death,
governed by karma. The ultimate goal is to break free from this cycle and attain liberation,
known as moksha or nirvana, by shedding all karma and achieving spiritual purity.

These foundational principles guide the moral and spiritual lives of Jains, influencing their ethics,
lifestyle choices, and worldview.
Tirthankaras

In Jainism, Tirthankaras are called the Jina or the conquerors of all instincts. There are 24
Tirthankaras. The term, ‘Tirthankara’ is a combination of ‘Teertha and ‘Samsara.’ Teertha is
a pilgrimage site and samsara is the worldly life. The one who has conquered the samsara
and understood the true nature of the self to attain Kevala Jnana is a Tirthankara.

The first mention of Tirthankaras was in Kalpa sutra (a religious text of Jains which mentions the
life histories of 24 Tirthankaras. It is apparently compiled by Digambara sect Jain Muni Bhadrabahu
150 years after Mahavir’s Nirvana). Now that we know what Tirthankaras are, let us know the
identity of all the Tirthankaras.

The names of 24 Tirthankaras along with their symbols, emblems, and colours:

Tirthankara Name Meaning Symbols/Emblems Colours

Rishabhanatha/Adinath Lord Bull/Lord First Bull Golden

Ajith Invincible one Elephant Golden

Shambhava Auspicious Horse Golden

Abhinandana Worship Ape Golden

Sumati Wise Heron Golden

Padmaprabha Lotus-Bright Lotus Red

Suparshva Good-sided Swastika Golden

Chandraprabha Moon-bright Moon White

Suvidi/Pushpadanta Religious Duties/Blossomed- Dolphin/Sea White

toothed Dragon

Shitala Coolness Shrivatsa Golden

Shreyamsha Good Rhinoceros Golden

Vasupujya Worship with offerings of Buffalo Red
possessions

Vimala Clear Boar Golden

Ananta Endless Hawk/Bear Golden

Dharma Duty Thunderbolt Golden

Shanti Peace Antelope/Deer Golden

Kunthu Heap of Jewels Goat Golden

Ara Division of time Nandyavarta/Fish Golden

Malli Wrestler Water Jug Blue

Suvrata/Munisuvrata Of good vows Tortoise Black

Nami/Nimin Bowing Down/Eye Winking Blue Lotus Golden

Nemi/Arishtanemi The rim of whose wheel is Conch Shell Black

unhurt

Parshvanath Lord serpent Snake Green

Vardhamana Mahavira Prospering great hero Lion Golden

Vardhaman Mahavira

Mahavira (born c. 599 BCE traditional dating, Kundagrama, India—died 527 traditional dating,
Pavapuri) was the last of the 24 Tirthankaras, and the reformer of the Jain monastic community.
According to the traditions of the two main Jain sects, the Svetambara (“White-robed”) and
the Digambara (“Sky-clad,” i.e., naked), Mahavira became a monk and followed an
extreme ascetic life, attaining kevala, the stage of omniscience or highest perception. Teaching a
doctrine of austerity, Mahavira advocated nonviolence ahimsa in all circumstances and the
acceptance of the mahavratas, the five “great vows” of renunciation.

Life

Although tradition dictates that Mahavira was born about 599 BCE, many scholars believe this date
to be as much as 100 years early, in that Mahavira probably lived at about the same time as
the Buddha, whose traditional birth date has also been reassessed. The son of a Kshatriya family, he
grew up in Kundagrama, a suburb of Vaishali (modern day Bihar state), where both Jainism
and Buddhism originated. His father was Siddhartha, a ruler of the Nata, or Jnatri, clan and his
mother was Trishala, who was also a Kshatriya.

The 7th to 5th century BCE was a period of great intellectual, philosophical, religious, and social
ferment in India, a time when members of the Kshatriya caste opposed the cultural domination of
the Brahmans, who claimed authority by virtue of their supposed innate purity. In particular, there
was growing opposition to the large-scale Vedic sacrifices (yajna) that involved the killing of many
animals. Because of the popularity of the doctrine of continual rebirth, which linked animals and
humans in the same cycle of birth, death, and rebirth, unnecessary killing had become objectionable
to many people. Economic factors may also have encouraged the growth of the doctrine of
nonviolence. The leaders of the anti-Brahman sects came to be regarded as heretical. Mahavira and
his contemporary Siddhartha Gautama, the Buddha, were two of the greatest leaders in this
movement.

Although accounts of the life of Mahavira vary for the two Jain sects, he apparently was reared in
luxury, but because he was a younger son he could not inherit the leadership of the clan. At the age
of 30, after (according to the Svetambara sect) marrying a woman of the Kshatriya caste and having
a daughter, Mahavira renounced the world and became a monk. He wore one garment for more
than a year but later went naked and had no possessions—not even a bowl for obtaining alms or
drinking water. He allowed insects to crawl on his body and bite him, bearing the pain with patience.
People frequently harangued and hit him because of his uncouth and unsightly body, but he
endured abusive language and physical injuries with equanimity. Meditating day and night, he lived
in various places—workshops, cremation, and burial grounds, and at the foot of trees. Trying to
avoid all sinful activity, he especially avoided injuring any kind of life, thus developing the doctrine
of ahimsa, or nonviolence. He fasted often and never ate anything that was expressly prepared for
him. Although he wandered continuously during most of the year, Mahavira spent the rainy season
in villages and towns. After 12 years of extreme asceticism, he attained kevala, the highest stage of
perception.
Mahavira’s teachings

According to tradition, he based his doctrines on the teachings of the

23rd Tirthankaras, Parsvanatha, a 7th-century BCE teacher from Banaras (Varanasi, Uttar Pradesh),
Mahavira systematized earlier Jain doctrines as well as Jainism’s metaphysical, mythological, and
cosmological beliefs. He also established the rules of religious life for Jain monks, nuns, and laity.

Mahavira taught that people can save their souls from the contamination of matter by living a life of
extreme asceticism and by practicing nonviolence toward all living creatures. This advocacy of
nonviolence encouraged his followers, monastic and lay, to become strong advocates of
vegetarianism. Mahavira’s followers were aided in their quest for salvation by the five maharatanas.
Attributed to Mahavira (though they show connections with contemporary Brahmanical practice),
these great vows were the renunciation of killing, of speaking untruths, of greed, of sexual pleasure,
and of all attachments to living beings and non-living things. Mahavira’s predecessor, Parsvanatha,
had preached only four vows.

Mahavira was given the title Jina, or “Conqueror” (conqueror of enemies such as attachment and
greed), which subsequently became synonymous with Tirthankara. He died, according to tradition,
in 527 BCE at Pava in Bihar state, leaving a group of followers who established Jainism. Through their
practice of nonviolence, they have profoundly influenced Indian culture.
 Important Teachings in Jainism

Jainism, an ancient Indian religion, is renowned for its profound teachings centered around
non-violence, truthfulness, and spiritual liberation. At its core are Triratanas and Anuvrata,
let us get to know them in detail.

Triratnas

The Triratnas (Three Jewels) are fundamental principles or objects of devotion that guide followers
on the path of spiritual enlightenment and liberation. They are:

1. Right Faith (Samyak Darshana): This refers to the firm conviction in the teachings of Jainism,
including the principles of karma, reincarnation, non-violence, and the potential for spiritual
liberation. Right faith involves cultivating a deep understanding and acceptance of the Jain
worldview.
2. Right Knowledge (Samyak Jnana): This entails the acquisition of true and relevant
knowledge that leads to spiritual awakening and liberation. Right knowledge involves
studying scriptures, learning from spiritual teachers, and gaining insight into the nature of
reality, the self, and the universe.
3. Right Conduct (Samyak Charitra): This refers to living a life of ethical integrity and virtuous
behaviour in accordance with Jain principles. Right conduct involves practicing non-violence,
truthfulness, non-stealing, chastity, and non-possession, among other virtues. It also
involves cultivating compassion, kindness, and self-discipline in all aspects of life.

The Triratnas serve as the guiding principles for Jain practitioners, helping them navigate the path of
spiritual growth and liberation. By cultivating right faith, right knowledge, and right conduct, Jains
aim to attain spiritual enlightenment and ultimately break free from the cycle of birth and death
(samsara) to achieve liberation (moksha).

Anuvrata

Anuvrata, in Jainism, refers to "small vows" or "lesser vows" that lay followers (shravakas and
shravikas) undertake in addition to the major vows (mahavrata) observed by Jain monks and nuns
(sadhus and sadhvis). Anuvratas are ethical guidelines aimed at fostering spiritual growth and moral
discipline in the lives of lay people. While not as strict or comprehensive as the vows taken by
ascetics, anuvratas are nonetheless significant in guiding lay followers towards leading a righteous
and virtuous life.

There are various sets of anuvratas prescribed in Jain texts, but they generally include principles such
as:

1. Non-violence (Ahimsa): Refraining from causing harm to any living being, whether through
physical actions, speech, or thoughts.
2. Truthfulness (Satya): Speaking and living in accordance with truth, honesty, and integrity.
3. Non-stealing (Asteya): Avoiding taking what is not rightfully one's own and respecting
others' possessions and rights.
4. Chastity (Brahmacharya): Practicing moderation and restraint in sexual behavior, thoughts,
and desires.
 5. Non-possession (Aparigraha): Limiting attachment to material possessions and leading a
simple and minimalist lifestyle.
6. Contentment (Santosha): Being satisfied with what one has and cultivating a sense of inner
peace and fulfillment.
7. Non-attachment (Anapeksha): Cultivating detachment from worldly desires and outcomes,
and maintaining equanimity in all situations.
8. Observing Limited Austerity (Sankalpa): Undertaking voluntary penances or disciplines to
purify the mind and body.
9. Regulating Diet (Swadhyaya): Following a diet that is conducive to physical health, mental
clarity, and spiritual progress, while also avoiding overindulgence in food.
10. Observing Limited Fast (Dik-vrata): Undertaking occasional fasting as a form of spiritual
discipline and purification.

By observing these anuvratas, Jain lay followers seek to cultivate virtues, purify their minds, and
progress spiritually while fulfilling their worldly duties and responsibilities. Anuvratas serve as
practical guidelines for leading an ethical and righteous life in alignment with Jain teachings.
Major Schools under Jainism

Jainism, like many other ancient religions, has evolved over time and has different schools of
thought or traditions. Two major schools under Jainism include:

Digambara

The Digambara sect is one of the two sects of Jainism. The word Digambara in Sanskrit means ‘sky
clad.’ The Religious Practices of the Digambaras are very different from any other religious practices.
The Digambaras monk does not wear any clothes, both in public and private. They believe that by
discarding clothes or other worldly possessions, they have been able to refuse to give in to the
body’s demand for comfort.

Some of the principles of Digambaras are

• They carry only two things, a peacock fur to clean the path so that no insects are killed and a
water gourd to drink water.

• The Digambara monks eat in a standing posture only once a day.

• They do not touch images in a temple.

The Digambara sects are further divided into some major and minor sub-sects due to the differences
in interpretations of the teachings of Jainism or the practice of rituals. Although they all follow the
same principles, they do it with little bit different like not lighting candles or worshipping other
deaties along with Tirthankaras etc.

Svetambara

Svetambara in Sanskrit means ‘white-clad.’ The Svetambara sect is one of the two sects of Jainism.
According to Svetambaras, total nudity is not necessary for salvation. Hence, they wear white clothes
and also carry some other necessary possessions. It is seen that the majority of the Svetambaras are
Murtipujakas and worship before the idols of Tirthankaras and also other Jain Goddesses. The
Svetambara sect is also divided into sub-sects in which worshipers either do not go to temple for
worship or do not use images and idols for worship.
Festivals In Jainism

Important days in the Jain calendar are called parvan, and on these days religious observances, such
as structured periods of fasting and festivals, take place. The principal Jain festivals can generally be
connected with the five major events in the life of each Tirthankara: descent into his mother’s
womb, birth, renunciation, attainment of omniscience, and final emancipation.

The Jain calendar includes many festivals. Among them is thesvetambara fasting ceremony, oli,
which is celebrated for nine days twice a year (in March–April and September–October) and which
corresponds to the mythical celestial worship of the images of the Tirthankaras. The most significant
time of the Jain ritual year, however, is the four-month period, generally running from late July to
early November, when monks and nuns abandon the wandering life and live in the midst of lay
communities. For Svetambaras, the single most important festivals, Paryushana, occurs in the month
of Bhadrapada (August–September). Paryushana (“Abiding”) designates, on the one hand,
pacification by forgiving and service with wholehearted effort and devotion and, on the other,
staying at one place for the monsoon season. The festival is characterized by fasting, preaching, and
scriptural recitation. On its last day, Samvatsari (“Annual”), alms are distributed to the poor, and
a Jina image is ceremonially paraded through the streets. A communal confession is performed by
the laity, and letters are sent asking for forgiveness and the removal of all ill feelings about conscious
or unconscious misdeeds during the past year. The equivalent Digambara festival is called
Dashalakshanaparvan (“Observance Day of the 10 Religious Qualities”) and centres on the public
display of an important text, the Tattvartha-sutra.

On the full-moon day of the month of Karttika (October–November), at the same time that Hindus
celebrate Diwali (the festival of lights), Jains commemorate the nirvana (final liberation; literally
“becoming extinguished”) of Mahavira by lighting lamps. Another important Svetambara ceremony,
Janapanchami (literally “Knowledge Fifth,” where “Fifth” signifies a date), occurs five days later and
is celebrated with temple worship and with reverence of the scriptures. The equivalent Digambara
festival takes place in May–June. Mahavira Jayanti, the birthday of Mahavira, is celebrated by both
sects in early April with public processions.

The most famous of all Jain festivals, Mastakabhisheka (“Head Anointment”), is performed every 12
years at the Digambara sacred complex at Shravanabelagola (“White Lake of the Ascetics”)
in Karnataka state. In this ceremony the 57-foot- (17-metre-) high statue of Bahubali is anointed
from above with a variety of substances (water, milk, flowers, etc.) in the presence of an audience
that can approach one million.
 Jain Councils

Pataliputra Council

Towards the end of the Chandragupta Maurya Empire, a famine broke out in the southern region of
Bihar that lasted for twelve years. The first council of the Jains was held in 300 BC, i.e., 160 years
after the death of Mahavira at Pataliputra (modern-day Bihar). At this council, Jainism was divided
into two sects, Svetambara and Digambara.

The last acharya of the undivided Jains and the leader of the Digambara sect, Bhadrabahu and his
followers, travelled to Sravanabelgola in Karnataka to escape the famine. The leader and founder of
the Svetambara sect, Sthulabhadra and his followers remained in Magadha.

After the famine was over, the Jains gathered at Pataliputra and held their first council there. In this
council, the Jains divided Mahavira’s teachings into twelve Angas. The twelve Angas can be listed as
follows:

• Samavāyānga

• Jnātrdhārmakathāh

• Antakrddaaśāh

• Vyākhyāprajñapti or Bhagavati sūtra

• Sūtrakrtanga

• Anuttaraupapātikadaśāh

• Upāsakadaśāh

• Vipākaśruta

• Drstivāda

• Ācāranga sutra

• Praśnavyākaranani

• Sthānānga

The Jains, however, managed to gather only eleven Angas. The Drstivāda was lost due to the famine
and could not be compiled. Bhadrabahu, who was at that time in Nepal, possessed the knowledge of
the Purvas.
Emissaries were sent to him by the Sanghas who asked him if he could teach them the Drstivāda.
Bhadrabahu refused this request and said that he has been out of practice due to the famine. The
emissaries returned to the Sanghas and conveyed Bhadrabahu’s reluctance.

The Sanghis again sent the emissaries back to Bhadrabahu to ask the punishment for disobeying the
Sanghis. Bhadrabahu responded by saying that anyone who disobeys the Sanghis should be expelled.
Bhadrabahu demanded not to be expelled and asked them to send intelligent students so that he
could teach them.

Second Jain Council

The second council of the Jains was held simultaneously at two places. It was held both at Vallabhi,
in Gujrat and Mathura, in Uttar Pradesh. In Vallabhi, the council was held under the guidance of
Nagarjuna. The main objective of this council was to continue the compilation of sacred texts.

The second council was held in 512 AD. Devaradhi Kshama Ramana presided over the council as the
chairman. In this council, the final compilation of the twelve Angas and the twelve Upangas took
place.

Third Jain Council

The third Jain council is also referred to as the Vallabhi council II. This council was convened by the
monks of the Svetambara sect at Vallabhi, now in Gujarat. Devarddhigani Kshamashramana presided
over this council as the chairman.

The main objective of this council was to reduce the writings in the sacred texts (Agamas). This
council was held in 453 or 456 CE, i.e., 980 or 993 years after the death of Mahavira. This council was
attended by more than 500 Jain acharyas.
BIBLEOGRAPHY

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