Jainism

Jainism, also called Jain Dharma, is an Indian religion that teaches people how to live a pure and peaceful life by being kind to all living things. It is guided by 24 special teachers called tirthankaras, who showed the way to freedom from rebirth. The main ideas of Jainism are to not hurt any living creature (ahimsa), to see that truth has many sides (anekāntavāda), and to not hold onto too many things (non-possession). The goal is to reach moksha, which means to be free from karma.

Jainism believes that truth is complex and can be seen from many angles. This helps people understand each other better. Because of their strong belief in not hurting others, Jains often worked in trade and business instead of farming or fighting. They became well-known for their honesty and fairness, and they helped build many temples, libraries, and places for helping others.

Jainism has existed for a very long time, with each time cycle having its own tirthankaras. The first was Rishabhanatha, who is said to have started many parts of civilization. The 23rd was Pārśvanātha, who lived around the 8th or 7th century BCE. The 24th and most recent tirthankara was Mahavira, who lived around the 6th or 5th century BCE and was a friend of the Buddha. Today, there are between four and five million Jains, mainly in India, but also in places like North America, Europe, and East Asia. They celebrate special days like Diwali and remember the teachings of their wise teachers.

Etymology

The word Jainism comes from the word ji, which means "to conquer" in an old language called Sanskrit. It refers to conquering one's own feelings and desires to reach a very deep understanding of everything. People who achieve this are called jina, meaning "conqueror." Followers of Jainism are called jain or jaina, which means "follower of the conquerors." This name replaced an older term, nirgrantha, which means "bondless" and was used only for wandering monks.

Jain doctrine and philosophy

Main article: Jain philosophy

Jainism teaches a path to spiritual purity and enlightenment through disciplined nonviolence to all living creatures. The tradition is spiritually guided by 24 tirthankaras, supreme teachers who have conquered the cycle of rebirth and attained complete knowledge. The core of Jain philosophy is built on three important ideas: nonviolence (ahiṃsā), non-absolute views of truth (anekāntavāda), and non-attachment (aparigraha).

Jainism teaches five important duties, called vows. For everyday Jains, these are small vows, while for monks and nuns, they are great vows. These vows include not causing harm to any living being, always speaking the truth, not taking what is not given, being faithful in relationships, and not being too attached to material things or emotions. Following these vows helps in purifying the soul and moving closer to liberation from the cycle of rebirth.

History

Main article: History of Jainism

For a chronological guide, see Timeline of Jainism.

Jainism is a religion that began in ancient India. Jains look back through twenty-four teachers called tirthankaras and honor Rishabhanatha as the first teacher. Some old objects from the Indus River Valley civilization might connect to very old Jain culture, but not much is known about it. The last two teachers, the 23rd teacher Parshvanatha (around the 9th–8th century BCE) and the 24th teacher Mahavira (around 599 – 527 BCE) were real people. Mahavira lived at the same time as the Buddha. Jain writings say the 22nd teacher Neminatha lived about 85,000 years ago and was the cousin of Krishna.

Origins: Parshvanatha and Mahavira

See also: Timeline of Jainism and Śramaṇa

Jainism is an ancient Indian religion with beginnings that are not very clear. Jains believe it has always existed, and they think the first teacher Rishabhanatha renewed Jain teachings in the current time. It is one of the Śramaṇa traditions in ancient India, which did not follow the Vedas. A scholar named Sarvepalli Radhakrishnan thought Jainism existed before the Vedas were written.

The first twenty-two teachers are not thought to be real people by people who are not Jains. The 23rd teacher, Parshvanatha, was probably a real person, living in the ninth century BCE according to Jains, but historians think he lived in the eighth or seventh century BCE. Parshvanatha might have started a group that later was changed and renewed by Mahavira.

Mahāvīra is seen as living at the same time as the Buddha, around the sixth or fifth century BCE. The two religions began to interact with the Buddha; later, they competed for followers and trade networks that supported them. Buddhist and Jain writings sometimes share similar names but teach different ideas.

Kings Bimbisara (around 558–491 BCE), Ajatashatru (around 492–460 BCE), and Udayin (around 460–440 BCE) from the Haryanka dynasty supported Jainism. Jain tradition says that Chandragupta Maurya (322–298 BCE), the founder of the Mauryan Empire and grandfather of Ashoka, became a monk and a follower of a Jain teacher called Bhadrabahu later in his life.

Epigraphic and archaeological evidence

The real history of Jainism is shown through writings on rocks and old objects dug up. The Hathigumpha Inscription at the Udayagiri Caves in Odisha, from the 2nd century BCE, is a key piece of early proof. This writing, from King Kharavela of Kalinga, talks about his support for Jain monks. It also mentions getting back a Jina idol taken from Kalinga by a Nanda dynasty king (around the 4th century BCE).

Also, digging at Kankali Tila in Mathura has given a lot of old proof of an early Jain center. The place had many Jain stone structures, statues, and votive tablets from the 2nd century BCE to the 2nd century CE. These tablets, put up by regular followers (śrāvakas), show early proof of an organized group (sangha) that included monks, nuns, and everyday people.

The third century BCE emperor Ashoka, in his stone messages, talks about the Niganthas (Jains). Statues of Tirthankara go back to the second century BCE. Old objects suggest that Mathura was an important Jain center from the second century BCE onward. Writings from as early as the first century CE already show the split between Digambara and Śvētāmbara. There is writing proof of Jain monks in south India by the second or first centuries BCE, and old objects of Jain monks in Saurashtra in Gujarat by the second century CE.

[Rishabhdev](/wiki/Rishabhanatha), believed to have lived over 592.704×10<sup>18</sup> years ago, is considered the traditional founder of Jainism.

Jain inscription of [Ashoka](/wiki/Ashoka) (around 236 BCE)

• ,_Parshvanatha,_Neminatha,_and_Mahavira)LACMA_M.85.55(1_of_4).jpg)

  Chaumukha Sculpture with Four Jinas (Rishabhanatha (Adinatha), Parshvanatha, Neminatha, and Mahavira), LACMA, sixth century

[Udayagiri and Khandagiri Caves](/wiki/Udayagiri_and_Khandagiri_Caves) built by [King Kharavela](/wiki/King_Kharavela) of [Mahameghavahana dynasty](/wiki/Mahameghavahana_dynasty) in second century CE

The Indra Sabha cave at the [Ellora Caves](/wiki/Ellora_Caves) are co-located with Hindu and Buddhist monuments.

• .jpg)

  Kazhugumalai Jain beds

Sects and traditions

Main article: Jain schools and branches

Digambara Mahāvīra iconography

Śvētāmbara Simandhar Swami iconography

The Jain community is split into two big groups, Digambara and Śvētāmbara. This split is very old and is about different rules for monks, holy books, and some teachings (like whether women can be free).

• The Digambara (sky-clad) tradition believes that male monks must give up all things, including clothes, to practice achailakya (nudity). Female monastics, called Aryikas, wear simple white sarees.
• The Śvētāmbara (white-clad) tradition believes that monastics, both male and female, may wear simple, seamless white robes (sachailakya).

The Great Schism: traditional accounts

The Digambara tradition says the split started around the 4th century BCE. According to their story, Acharya Bhadrabahu said a twelve-year famine was coming in Magadha and led monks to move to Karnataka. Sthulabhadra, a student, stayed behind with other monks. The Digambara tradition says Sthulabhadra's group in the north started to wear white clothes, which was not acceptable to the monks who returned who had kept the mūla sangha (original community). In this view, the Digambaras kept the original achailakya (nude) practice of Mahavira, while the Svetambaras began a looser, clothed practice. The oldest record of Digambara beliefs is in the Prakrit Suttapahuda by Kundakunda.

The Svetambara tradition, in texts like the Viśeṣāvaśyaka Bhāṣya (5th cent. CE), says the split happened much later.^{[citation needed]} Their story says the Digambara sect began 609 years after Mahavira's nirvana (around the 1st-2nd cent. CE), started by a monk named Sivabhuti.^{[citation needed]} The story says that Sivabhuti, in a "fit of pique," began to practice nudity, which his old tradition did not accept.^{[page needed][page needed][page needed]} Svetambara texts say this new sect had "eight concealments," including not accepting the holy books kept by their tradition and the new idea that women could not be free.^{[page needed]} The Śvētāmbara tradition has two smaller traditions: Deravasi, also called Mandirmargis, and Sthānakavasī.

Scholarly analysis and solidification

Most modern scholars, such as Padmanabh Jaini and Paul Dundas, think the split was not one single "event" but a slow growing of differences over many centuries. Monastic nudity and wearing robes likely both were okay for some time. Old objects from Mathura, for example, show nude tirthankara images from the Kushan Empire (around the 1st century CE).

The final, clear split is often linked to the Council of Vallabhi in the 5th century CE. This council was set up by the Svetambara tradition to officially record their holy books (the Agamas). The Digambara tradition, which had its own (and different) holy books, did not join and did not accept these texts, making the split final.

Key doctrinal and practical differences

Digambaras and Śvētāmbara have different practices and rules for dress, ways of understanding teachings, and views on Jain history, especially about the tirthankaras. Their monastic rules are different, as are their icons. Śvētāmbara has had more female than male monks, while Digambara has mostly had male monks and believes males are closer to freeing the soul. The Śvētāmbaras believe that women can also be free through strict living and say that the 19th Tirthankara Māllīnātha was female, which Digambara does not accept. Early Jain statues from Mathura show Digambara icons until the late fifth century CE when Svetambara icons began to appear.

Several scholars and writings from other religions as well as their Śvetāmbara friends criticize Digambara sect's practices of being without clothes and their idea that women cannot reach spiritual freedom.

Old digs at Mathura found Jain statues from the time of the Kushan Empire (around 1st century CE). Tirthankara shown without clothes, and monks with a cloth on the left arm, are called the Ardhaphalaka (half-clothed) mentioned in writings. The Yapaniyas, thought to come from the Ardhaphalaka, followed Digambara nudity along with some Śvētāmbara beliefs. In modern times, according to Flügel, new Jain religious groups that are a "mainly thoughtful form of Jainism" have grown which look like "Jain Mahayana" thoughtful ways.

Medieval patronage and decline

Royal support has been very important for the growth and falling away of Jainism. In the second half of the first century CE, Hindu kings of the Rashtrakuta dynasty helped build big Jain cave temples. King Harshavardhana of the seventh century supported Jainism, Buddhism and all Hindu traditions. The Pallava King Mahendravarman I (600–630 CE) changed from Jainism to Shaivism. His work Mattavilasa Prahasana makes fun of some Shaiva groups and the Buddhists and shows dislike for Jain strict living. The Yadava dynasty built many temples at the Ellora Caves between 700 and 1000 CE. King Āma of the eighth century changed to Jainism, and the Jain visiting places tradition was well set up in his time. Mularaja (10th century CE), the founder of the Chalukya dynasty, built a Jain temple, even though he was not a Jain. During the 11th century, Basava, a helper to the Jain Kalachuri king Bijjala, led many Jains to change to the Lingayat Shaivite group. The Lingayats destroyed Jain temples and changed them for their own use. The Hoysala King Vishnuvardhana (around 1108–1152 CE) became a Vaishnavite because of Ramanuja, and Vaishnavism then grew fast in what is now Karnataka.

Jainism faced hard times during and after the Muslim conquests on the Indian subcontinent. Writings about Jain links with rulers of the Delhi Sultanate are not common, but there were some good relations between Jains and important rulers of the Sultanate. Alauddin Khalji (1296–1316), as proven by Jain writings, talked with Jain wise people and once called Acharya Mahasena to Delhi on special invitation. Another well-known Jain person Acharya Ramachandra Suri was also honored by him. During his time, his leader for Gujarat, Alp Khan let the rebuilding of temples that were destroyed during earlier Muslim attacks and himself gave a lot of money to fix up Jain temples. Muhammad bin Tughluq (1325–1351) according to Jain history liked Jain wise people.

The Mughal emperors in general were helped by Jain wise people and gave help and gifts for their visiting places under Humayun (1540–1556), Akbar (1556–1605), Jahangir (1605–1627) and even Aurangzeb (1658–1707). Even so, there were times of unfair treatment during Mughal rule towards Jains. Babur (1526–1530), the first Mughal ruler, ordered the destroying of many Jain idols in Gwalior. In 1567, Akbar attacked and took over the fort of Chittor. After taking the fort, Akbar ordered the destroying of several Jain holy places and temples in Chittor. Also there were attacks on Jain holy places under Jahangir, Shah Jahan and most clearly under Aurangzeb.

The Jain community were the regular bankers and money helpers, and this greatly affected the Muslim rulers. However, they were not often part of the political power during the Islamic time rule of the Indian subcontinent.

Colonial era

A Gujarati Jain teacher, Virchand Gandhi, spoke for Jainism at the first World Parliament of Religions in 1893, held in America during the Chicago World's Fair. He worked to guard the rights of Jains and spoke and wrote a lot about Jainism.

Shrimad Rajchandra, a thinker, poet and philosopher from Gujarat is thought to have gotten jatismaran gnana (the ability to remember past lives) at age seven. Virchand Gandhi talked about this at the Parliament of the World's Religions. He is best known because of his link with Mahatma Gandhi. Shrimad Rajchandra wrote Shri Atmasiddhi Shastra, considered his main work, which has the heart of Jainism in one sitting of 1.5–2 hours. He talks about six basic truths of the soul:

1. Self (soul) exists
2. It is permanent and eternal
3. It is the doer of its own actions
4. It is the enjoyer or the sufferer of its actions
5. Liberation exists
6. There is a path to achieve liberation.

British rule in India and Indian states promoted respect for all religions. However, laws were made that it was a crime for anyone to walk around naked. This had most support from the Hindu majority, but it especially troubled Digambara monks. The Akhil Bharatiya Jain Samaj said this law went against Jain religious rights. Acharya Shantisagar went into Bombay (now Mumbai) in 1927, but had to cover his body. He then traveled all over India as a naked monk with his followers, to many Digambara holy places, and was welcomed by kings in the Maharashtra areas. Shantisagar stopped eating to show he did not agree with the rules put on Digambara monks by the British Raj and asked for them to end. The rules were stopped by India after it became free.

Modern era

The writings of Kundakunda led to two new groups within Jainism today with his idea of two truths and his focus on seeing things directly through niścayanaya or 'last look', also called "most" (paramārtha) and "clean" (śuddha).

Shrimad Rajchandra (1867-1901) was a Jain poet and thinker who was led by writings of Kundakunda and Digambara thinking. Even though he was from the Digambara tradition, his followers sometimes see his teaching as a new path in Jainism, not Śvetāmbara or Digambara, and honor him as a holy person. His path is sometimes called Raj Bhakta Marg, Kavipanth, or Shrimadiya, which has mostly everyday followers as Rajchandra was himself. His teachings helped Kanji Swami, Dada Bhagwan, Rakesh Jhaveri (Shrimad Rajchandra Mission), Saubhagbhai, Lalluji Maharaj (Laghuraj Swami), Atmanandji and several other religious leaders.

Kanji Panth is a group started by Kanji Swami (1890-1980). It is mostly from the Śvetāmbara but inspired by Kundakunda and Shrimad Rajchandra (1867-1901), though "does not have a place in any Digambara group coming from Kundakunda." Kanji Swami has many followers among Jains living far from home. They usually see themselves as Digambara Jains, more commonly called Mumukshu, following the thinking tradition of Kundakunda and Pandit Todarmal.

Bauer notes that "[in] recent years there has been a meeting of the Kanji Swami Panth and the Shrimad Rajcandra movement, part of move toward a more open and less separate Jainism among educated, moving Jains living overseas."

The Akram Vignan Movement started by Dada Bhagwan takes ideas from Rajchandra and other Jain writings, though it is seen as a Jain-Vaishnava Hindu mix movement.

Very led by Shrimad Rajchandra, the leader of the fight for India's freedom, Mahatma Gandhi said about Jainism:

No religion in the World has explained the idea of Ahiṃsā so deeply and clearly as it is talked about with its use in every human life in Jainism. As and when the kind idea of Ahiṃsā or not hurting will be taken up for use by the people of the world to reach their end of life in this world and beyond, Jainism is sure to have the highest place and Mahāvīra is sure to be honored as the biggest teacher on Ahiṃsā.

Chandanaji became the first Jain woman to get the title of Acharya in 1987.

Practices

Jainism has a strong tradition of simple living and deep thought. Ascetic life, which means living without many possessions or comforts, is very important. This can include not owning clothes, fasting, and other forms of self-discipline. These practices are believed to help clear past actions and prevent new ones, leading to spiritual freedom.

Jain community life is divided into four groups: monks, nuns, laymen, and laywomen. The laypeople support the monks and nuns. Monks and nuns often use special tools to avoid harming small creatures, such as a mouth cover and a brush to gently move insects out of their way.

Householders in Jainism have six key duties: worshipping the five supreme beings, following the teachings of Jain saints, studying Jain scriptures, practicing calm meditation, following daily discipline, and giving charity in four ways: food, medicine, knowledge, and protection or saving lives.

Ahimsa in practice: Jain diet

Living without harming any living thing leads Jains to follow a vegetarian diet. They eat no eggs but may eat dairy products if no animals are harmed in producing them. Some Jains avoid root vegetables like potatoes and onions to prevent harming tiny organisms when the plants are pulled up. Monks and nuns often eat only once a day and avoid eating after sunset.

Jains often fast during special times, which is believed to clean the soul and bring good merit. Different groups of Jains have different fasting traditions, but all agree that fasting is a way to grow spiritually.

Meditation - sāmāyika

Meditation is an important practice in Jainism, though not the main focus. It is used to stop actions that tie the soul to new experiences. A common practice called sāmāyika involves short periods of quiet thought, aimed at keeping one's mind calm and balanced. Mendicants practice this several times a day, while laypeople include it with other religious activities.

Devotion, worship, and prayer

Jains have many rituals and ways to show respect, especially to the 24 tirthankaras, who are great teachers who reached perfect knowledge. The most worshipped tirthankaras are Mahāvīra, Parshvanatha, Neminatha, and Rishabhanatha. Jains also respect other holy figures.

Worship often includes visiting temples, offering flowers and fruits, lighting lamps, and reciting prayers. One important prayer is the “five homage” mantra. Some Jains also perform special ceremonies for important moments in the lives of the tirthankaras.

Festivals

One of the most important Jain festivals is called Paryushana by some groups and Dasa lakshana parva by others. It lasts eight or ten days and is a time for fasting, prayer, and focusing on the five main promises of Jainism. During this time, Jains also work to avoid harming any living beings and may free animals from captivity.

Another key festival is Mahavir Janma Kalyanak, celebrating the birth of Mahāvīra. It includes temple visits, reading holy texts, and special events. The night before the Hindu festival of Diwali is also important for Jains, as it marks the anniversary of Mahāvīra's spiritual freedom. Jains celebrate this by decorating with lights and lamps, which symbolize knowledge and understanding. The Jain new year begins right after Diwali. Other festivals celebrated include Akshaya Tritiya and Raksha Bandhan.

Scriptures and texts

Main article: Jain literature

Jain scriptures are called Agamas. They were passed down by word of mouth, starting from the teachings of the tirthankaras. Their chief disciples shared these teachings as Śhrut Jnāna, or heard knowledge. The language used is believed to be Ardhamagadhi.

The Śvētāmbaras think they have kept 45 of the original 50 Jain scriptures, while the Digambaras believe all were lost. Digambara leaders later recreated some of the oldest texts. Both groups have their own important books and teachings that guide their practices and beliefs.

Culture (art, architecture)

Main article: Jain art

Jainism has added a lot to Indian art and buildings. The art shows stories from the lives of important teachers, called tirthankara, often shown sitting or standing quietly in deep thought. These teachers are watched over by special spirits called yakshas and yakshinis. One of the oldest known Jain statues is kept in the Patna museum and dates back to about the third century BCE.

Ayagapata tablets are special stone plates used for offerings and worship. They are decorated with important Jain symbols like the stupa, dharmacakra, and triratna. Many of these tablets were found at places like Kankali Tila near Mathura in Uttar Pradesh. These tablets were used for gifts and worship from the first century BCE to the third century CE.

One famous example of Jain architecture is the Jain tower in Chittor in Rajasthan. Old manuscripts kept in Jain libraries have beautiful drawings and diagrams from Jain beliefs. Most pictures show important events from the lives of the tirthankara. Rishabha, the first teacher, is often shown sitting on a lotus or standing still. He is different from the others because he has long hair that falls to his shoulders. Each of the twenty-four teachers has its own special sign.

Temples

Main article: Jain temple

A Jain temple, called a Derasar or Basadi, is a special place for worship. The temples have statues of the tirthankara, some fixed in place and others that can be moved. These statues are kept in the most important parts of the temple. One statue is chosen as the main statue. A manastambha (a tall pillar) is often built in front of Jain temples. Building these temples is thought to be a good and kind act.

Old Jain buildings include the Udaigiri Hills near Vidisha and the Pataini temple in Madhya Pradesh. The Ellora caves in Maharashtra, the Palitana temples in Gujarat, and the Jain temples at Dilwara near Mount Abu in Rajasthan are also famous. The Chaumukha temple in Ranakpur is known for its detailed carvings. Shikharji is a very special place where twenty of the twenty-four Jain teachers are believed to have reached peace after death. The Palitana temples are the most holy place for one group of Jain people. Both Shikharji and Palitana are very important to the Jain community. The Jain complex, Khajuraho and Jain Narayana temple are part of a world heritage site. Shravanabelagola, Saavira Kambada Basadi, and Brahma Jinalaya are important places in Karnataka. Around Madurai, there are many old caves, stone beds, writings on walls, and over one hundred statues.

The Udayagiri and Khandagiri Caves from the second–first century BCE have many carvings of teachers and gods with writings on walls. Jain cave temples at Badami, Mangi-Tungi, and the Ellora Caves are important too. The Sittanavasal Cave temple has beautiful old paintings. Inside are seventeen stone beds with writings from the second century BCE.

• Jain temples in India and abroad

[Ranakpur Jain Temple](/wiki/Ranakpur_Jain_Temple)

[Dilwara Temples](/wiki/Dilwara_Temples)

• _(8638423582).jpg)

  Parshvanath Temple in Khajuraho

[Girnar Jain temples](/wiki/Girnar_Jain_temples)

[Jal Mandir](/wiki/Jal_Mandir), [Pawapuri](/wiki/Pawapuri)

[Lodhurva Jain temple](/wiki/Lodhurva_Jain_temple)

[Palitana temples](/wiki/Palitana_temples)

[Saavira Kambada Basadi](/wiki/Saavira_Kambada_Basadi), [Moodbidri](/wiki/Moodbidri), [Karnataka](/wiki/Karnataka)

[Jain temple, Antwerp](/wiki/Jain_temple,_Antwerp), [Belgium](/wiki/Belgium)

[Brahma Jinalaya](/wiki/Brahma_Jinalaya), [Lakkundi](/wiki/Lakkundi)

[Hutheesing Jain Temple](/wiki/Hutheesing_Jain_Temple)

Pilgrimages

Main article: Tirtha (Jainism)

Jain holy places are split into four types:

• Siddhakshetra – Places where a teacher reached peace after death, such as: Ashtapada of Rishabhanatha, Shikharji of twenty teachers, Girnar of Neminatha, Pawapuri of Mahaveera, Champapuri of Vasupujya, Mangi-Tungi of Ram, Palitana of three Pandavas.
• Atishayakshetra – Places where amazing events happened, such as: Mahavirji, Rishabhdeo, Kundalpur, Tijara, and Aharji.
• Puranakshetra – Places linked to important people, such as: Ayodhya, Vidisha, Hastinapur, and Rajgir.
• Gyanakshetra – Places linked to famous teachers or learning centers, such as Shravanabelagola.

Outside India, Jain communities built temples in places like Nagarparkar, Sindh in Pakistan. However, Nagarparkar was not a major religious center but an important cultural area before most of the Jain community left in 1947.

Statues and sculptures

Main article: Jain sculpture

Jain statues usually show one of the twenty-four teachers; Parshvanatha, Rishabhanatha and Mahāvīra are often shown. They are often sitting quietly or standing still. Other statues include Arihant, Bahubali, and protector gods like Ambika. Quadruple statues are also common. Teacher statues look similar but can be told apart by their special signs, except for Parshvanatha who has a snake crown on his head. Digambara statues show teachers without clothes, while Śvētāmbara statues show teachers with clothes and decorations.

One very tall statue of Bahubali, called Gommateshvara, was built in 981 CE and is 18 metres (59 feet) high. It is located on a hill in Shravanabelagola in Karnataka. This statue was voted the top wonder in India by a public vote. Another very tall statue, 33 metres (108 feet) high, called the Statue of Ahiṃsā and showing Rishabhanatha, was built in 2015 in the Nashik district. Statues are often made from special metals and stones called Ashtadhatu.

Symbols

Main article: Jain symbols

Jain art uses symbols like the swastika, Om, and the Ashtamangala. In Jainism, Om stands for the five great people: "Arihant, Ashiri, Acharya, Upajjhaya, Muni". The Ashtamangala has eight lucky symbols. In the Digambara tradition, these are chatra, dhvaja, kalasha, fly-whisk, mirror, chair, hand fan and vessel. In the Śvētāmbar tradition, they are Swastika, Srivatsa, Nandavarta, Vardhmanaka (food vessel), Bhadrasana (seat), Kalasha (pot), Darpan (mirror) and pair of fish.

The hand with a wheel symbol stands for stopping harm to all living things. The wheel is the dharmachakra, which means the idea of stopping wandering through life by always trying not to hurt others. The five colours of the Jain flag stand for the five important groups and promises. The swastika’s four arms show the four places people can be born: as humans, heavenly beings, unhappy spirits and animals. The three dots on top stand for the three important things that help a person become perfect: right belief, right understanding and right actions.

In 1974, to mark 2500 years since Mahāvīra reached peace, the Jain community chose one combined symbol for Jainism. It shows the three worlds, heaven, the human world and an unhappy place. The top part shows a special place beyond these three worlds. The Jain swastika and the symbol for not hurting others are included, along with a special phrase Parasparopagraho Jīvānām meaning "souls help one another".

Jainism and ecology

Jainism, one of the world's oldest religions, has strong ideas about taking care of nature. It teaches that all living things should be treated with care and kindness. This idea comes from the religion's belief in not hurting any living being, called ahimsa.

Jain teachings show that all living things are connected. For example, Mahavira, the founder of Jainism, taught that we cannot live without earth, air, fire, water, and plants. Because of this, Jains try to live in ways that do not harm nature. They also believe in aparigraha (not taking too much), which means using only what we need and not wasting things.

Today, many Jain communities work to protect nature by planting trees, helping wildlife, and eating only plants. These actions show how Jain beliefs help us care for the world around us.

Comparison with other religions

Jainism is one of four important religions from India, along with Hinduism, Buddhism, and Sikhism. These religions share some ideas, like karma and rebirth. They don’t believe in a permanent heaven or hell and let people decide if they want to believe in gods or take part in prayers and festivals. All of these religions value non-violence and link suffering to desires, actions, and karma. They see spirituality as a way to find peace and freedom.

Jainism has some different ideas compared to Hinduism and Buddhism. For example, Jainism teaches that the soul is real and changes over time, while Hinduism often teaches that the soul is unchanging. Jainism also doesn’t accept the Hindu idea that all souls are one. The way monks live also differs, with Jain monks having different rules about clothing and begging bowls. Despite these differences, Jainism and Hinduism have often gotten along well and even shared temples.

Demographics

Main article: Jain communities

Jainism has around four to five million followers worldwide, with most living in India. In India, Jains make up a small part of the population, about 0.37%, but they are mainly found in four states: Maharashtra, Rajasthan, Gujarat, and Madhya Pradesh. Other states with many Jains include Karnataka, Uttar Pradesh, Delhi, and Tamil Nadu. In 2014, the Government of India recognized Jainism as a national minority.

Jain communities also exist around the world, mostly from people who moved from India. One of the oldest communities is in East Africa, especially in Kenya and Uganda. Later, many moved to the United Kingdom, where there are now about 25,000 to 30,000 Jains. The largest diaspora is in the United States, with estimates between 80,000 to 100,000 Jains, and there are also communities in Canada and Belgium. In recent years, some people in other countries, like Japan and Dubai, have also become Jains.

Jains in India are often known for their strong education and business success. They have the highest literacy rate and many college graduates compared to other groups. This success is linked to their religious beliefs, which have guided their careers and community work for many years.