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Answer 1

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http://en.wikipedia.org/wiki/Jainism

Answer 2

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Answer 3

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Answer 4

Eat in front of a person rather than a screen. It cuts down on mindless eating and enables you to more accountable for each nip.

Answer 5

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Answer 6

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Answer 7

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Answer 8

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Answer 9

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Answer 10

Jaina" redirects here. For other uses, see Jaina (disambiguation).
Jainism (pronounced in English as /ˈdʒeɪ.nɪzm̩/), traditionally known as Jain Dharma (जैन धर्म), is a religion and philosophy originating in ancient India. Now a minority in modern India with growing communities in the United States, Western Europe, Africa, the Far East and elsewhere, Jains have continued to sustain the ancient Shraman (श्रमण) or ascetic tradition.


Pre-Kushana Ayagapatta from MathuraJainism has significantly influenced the religious, ethical, political and economic spheres in India for about three millennia. Jainism stresses the spiritual independence and equality of all life with a particular emphasis on non-violence. Self-control (व्रत, vrata) is the means by which Jains attain Keval Gyan & eventually moksha, or realization of the soul's true nature.

A person believing in Jainism and following its minimum principles or "Niyam" is termed a Shravak (श्रावक). The Jain Sangha (संघ), or order, has four components: monks (साधु), nuns (sadhvi), lay men (श्रावक) and lay women (shravika).

Contents [hide]
1 Overview of Jain Dharma
2 Universal History and Jain Cosmology
3 Karmic Theory
4 Nine Tattvas
5 Beliefs and practices
6 Jain Symbols
7 Jain fasting
7.1 The aim of fasting
7.2 Types of fast
7.3 Different types of fast
8 Jain literature
9 Jain worship and rituals
10 Digambar and Shvetambar traditions
11 Geographical spread and influence
12 Jain contributions to Indian culture
13 Jainism and Indian archaeology
14 Holy sites
15 Jain Temples in the West
16 Jain Community Associations/ Study Centres in the West
17 Holy days
18 Jainism and other religions: Links
19 Jainism and Other Religions: Illustrations noted by Supreme Court of India
20 Data from Census of India
21 The Recent Legal Debate on Jainism
22 See also
23 References
24 External links



[edit]
Overview of Jain Dharma
Jain philosophy is based upon eternal, universal truths, according to its followers. Over a period of time, these truths may lapse among humanity and then reappear through the teachings of enlightened humans, those who have reached enlightenment or total knowledge (Keval Gnan). Traditionally, in our universe and in our time, Lord Rishabha (ऋषभ or रिषभ) is regarded as the first to realize the truth, ultimately followed by Lord Parshva (877-777 BCE) and Lord Vardhaman Mahavira (महावीर) (599-527 BCE).

It is important to note that the above description stands true with the stated qualification of "our universe and in our time". This is so because the Jain tradition believes that there have been infinite such sets of 24 Tirthankars, and would be so in the future. Hence, Jainism, as many might not know, is not tracing its origins to Rishabh Deva, the first, or Mahavira, the twenty-fourth.

Jainism has a very distinct idea underlying the worship of Tirthankars. It is not the physical form that is to be worshipped, but the Gunas (Lit. virtues, qualities) which are to be praised. Thus, Tirthankars are only role-models, and hence there are sub-sects within the Jain tradition which do not believe in Idol Worship. (e.g. the Sthanakwasis)

Jainism believes that all souls are equal, in as much as all of them possess the potential of being liberated and attaining Moksha. Here Jainism is categorically different from Hinduism and many other religions which hold the superiority of God. In Jainism, the Tirthankars, the Siddhas etc. have attained Moksha and only thus, they are the role-models to be followed.

Jainism teaches that every human is responsible for his/her actions and all living beings have an eternal soul, jīva. It insists that we live, think and act respectfully and honor the spiritual nature of all life. Jains view God as the unchanging traits of the pure soul of each living being, chiefly described as Infinite Knowledge, Perception, Consciousness, and Happiness (Anant Gyän, Anant Darshan, Anant Chäritra, and Anant Sukh). Jainism does not include a belief in an omnipotent supreme being or creator, but rather in an eternal universe governed by natural laws, and the interplay of its attributes (gunas) of matter (dravys).

Jain scriptures were written over a long period and the most cited is the Tattvartha Sutra, or Book of Reality written by the monk-scholar,Umasvati (or Umasvami), more than 18 centuries ago. The primary figures in Jainism are Tirthankars. Jainism has two main divisions: Digambar and Shvetambar and both believe in ahimsa (or ahinsā), asceticism, karma, sansar, and jiva.

Compassion for all life, human and non human, is central to Jainism. Human life is valued as a unique, rare opportunity to reach enlightenment; to kill any person, no matter what crime he may have committed, is unimaginably abhorrent. It is the only religion that requires monks and laity, from all its sects and traditions, to be vegetarian. Some Indian regions have been strongly influenced by Jains and often, the majority of the local non-Jain population has also become vegetarian. History suggests that various strains of Hinduism became vegetarian due to strong Jain influences. In many towns, Jains run animal shelters, e.g. Delhi has a bird hospital run by a Jain temple.


A "Pujari" cleaning an Idol at the Ranakpur Jain temple. The cloth over his face is to prevent spittle or bacteria from landing on holy images, books, or statues of Tirthankars.Jainism's stance on nonviolence goes way beyond vegetarianism. Jains refuse food obtained with unnecessary cruelty. Many are vegan due to the violence of modern dairy farms.The orthodox Jain diet excludes most root vegetables, as they believe this destroys life unnecessarily. Another reason for refusing root vegetables is to avoid destroying entire plants. If you eat apples, you do not destroy whole trees, but for root vegetables, whole plants are uprooted. Garlic and onions are avoided as these are seen as creating passion, meaning anger, hatred, jealousy. Observant Jains do not eat, drink, or travel after sunset (which is called Chauvihar) and always rise before sunrise.

Anekantavada, a foundation of Jain philosophy, literally meaning "Nonsingular Conclusivity", or equivalently, "Non-one-endedness". Anekantavad consists of tools for overcoming inherent biases in any one perspective on a topic, object, process, state, or on reality in general. Another tool is The Doctrine of Postulation, Syādvāda. Anekantavad is defined as a multiplicity of views for it stresses looking at things from another's perspective.

Jains are traditionally very welcoming and friendly toward other faiths. Several non-Jain temples in India are administered by Jains. The Jain Heggade family has run the Hindu institutions of Dharmasthala, including the Sri Manjunath Temple, for eight centuries. Jains willingly donate money to churches and mosques and usually help with interfaith functions. Jain monks, like Acharya Tulsi and Acharya Sushil Kumar, actively promoted harmony among rival faiths to defuse tension.

Jains have been a palpable presence in Indian culture, contributing to Indian philosophy, art, architecture, sciences, and to Mohandas Gandhi's politics, which led to the mainly non-violent movement for Indian independence.

[edit]
Universal History and Jain Cosmology
According to Jain beliefs, the universe was never born, nor will it ever cease to exist. Time is divided into Utsurpinis (Progressive Time Cycle) and Avsarpinis (Regressive Time Cycle). An Utsurpini and a Avsarpini constitute one Time Cycle (Kalchakra). Every Utsurpini and Avsarpini is divided into six unequal periods known as Aras. During the Utsurpini half cycle, ethics, progress, happiness, strength, age, body, religion, etc., go from the worst conditions to the best. During the Avsapini half-cycle, these notions deteriorate from the best to the worst. Jains believe we are currently in the fifth Ara of the Avsarpini phase, with approximately 19 000 years until the next Ara. After this Avsarpini phase, the Utsurpini phase will begin, continuing the infinite repetition of the Kalchakra.

When this cycle reaches its lowest level (in the current half-cycle: the sixth Ara), Jainism, as well as all religions will be lost in their entirety. During this time, all humans will be sinners; with short life spans, ugly appearances, and no sense of ethics. Due to this, all individuals during this time will be born in Hell. The world will be a rotting wasteland with little food or water. Then, on the next upswing (start of the Utsurpini half-cycle), the Jain religion will be revived and reintroduced by new Tirthankars (literally "Crossing Makers" or "Ford Finders"), only to be lost again at the end of the next downswing. The first Tirthankar of this era was Lord Rishabh Dev. In our era, the twenty-third Tirthankar was an ascetic teacher Parshva, whose traditional dates are 877-777 BC, i.e., 250 years before the liberation of the last Tirthankar, Lord Mahavir, in 527 BC. Jains regard all Tirthankars as reformers who called for a return to beliefs and practices in accord with the eternal universal philosophy upon which the faith is based. The title Bhagavan ("Lord"), applied to Mahavir and all other Tirthankars, means Venerable.


Bhaktamara Stotra: ATirthankara is a shelter from ocean of rebirthsThe twenty-fourth and final Tirthankar of this Avsarpini is called, Mahāvīr, the Great Hero (599-527 BC). A wandering ascetic teacher, he recalled Jains to the rigorous practice of their ancient faith.

Jains believe that reality consists of two eternal principles, jiva and ajiva. Jiva consists of infinite identical spiritual units (life); while ajiva (non-jiva) is matter in any form or condition: time, space, and movement.

Both jiva and ajiva are eternal; they are never born or created for the first time and will never cease to exist. The whole world is made up of jivas trapped in ajiva; there are jivas in rocks, plants, insects, animals, human beings, spirits, etc.

Any contact between jiva and ajiva causes the former to suffer and Jains understand that worldly existence inevitably means some suffering. Neither social nor individual reform can totally stop suffering. Every human has jiva which suffers because of its contact with ajiva. To avoid suffering, jiva must leave the four gatis (stages) of Human Life, Heavenly Bodies, Plants/Animals/Insects/Fish Life, and Hell, while remembering the ultimate aim of liberation.

Karma and transmigration keep jiva locked in ajiva. Liberation from the human condition is difficult. Jiva suffers during its infinite reincarnations. Jains believe that every action, good or evil, opens up sense channels (sight, hearing, touch, taste and smell), through which [karma]] adheres to the jiva within, weighing it down and determining the conditions of its next reincarnation.

The consequence of evil actions (Pap) is negative karma, which weighs the jiva down, forcing it to continue reincarnating at low levels. Good deeds (Punya) lead to positive karma, allowing jiva to rise higher in its next life, with less suffering. However, good deeds alone can never lead to liberation.


The fylfot (a.k.a. swastika) is among the holiest of Jain symbols. Worshippers use rice grains to create fylfot around the temple altar.The way to moksha (release or liberation) is withdrawal from the world. Karma means cause-and-effect and hence every action has inescapable consequences. All Karmas, good or bad, must be shed to attain moksha, since all Karma, good or bad, has consequences and keeps jiva chained in endless reincarnations which lead to suffering to a greater or lesser extent. Liberation warrants prevention and eradication of new karma.

At the end of his life, a liberated soul (in the Jain belief, a Siddha), with no karma to weigh it, will rise free of ajiva, free of the human condition, free of all future embodiments. It will rise to the highest state in the universe,Siddhashila, where jiva, identical with all other pure jivas, will experience its own true nature in eternal stillness, aloneness, liberation and eternal happiness. The way to discard karma is to withdraw from worldly involvement and close the senses and the mind to prevent karma. Such eternal liberation by freeing Jiva from Pudgala (ajiva), so no new reincarnation occurs. Thus one attains Moksha or the final liberation. Ignorance (ajñāna) causes attachment, while true knowledge (keval jñān) leads to liberation. Jains believe that moksha is possible for humans in the fourth Ara of each Utsurpini and Avsarpini.

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

Jainism does not accept the belief that a divine being is responsible for creating pleasant or unpleasant situations. While others may be able to influence one's actions, thus producing Karma, they, as well as one, are bonded to their own Karmas.

Karma, however, is much more complicated than simply 'what goes around comes around'. Though this is not false, it is an simplification: there are many in-depth, comprehensive notions that are also important in the Jain philosophy.

A concept in Jain cosmology and science is the classification and manifestation of Karma. Karmas are constituted of infinitely small "Karman particles". These particles are made up of non-living particles (Pudgals) and are scattered and free-floating across the universe. When the soul acts with a passion such as attachment, anger, deceit, greed, etc., it attracts these. These particles on the soul are Karma. Now, it will only be detached when the Karmic result is reaped, or shed through asceticism.

Depending on the nature of their results, Karmas are divided into two main categories, into eight further categories. The two main categories are Ghäti and Aghäti karmas. Ghäti means destructive or obscuring. The karmas that obscure the true knowledge of the Soul are called Ghäti karmas. Karmas that do not obscure the true knowledge of the soul are known as Aghäti karmas.

Ghäti karmas are divided into four different types of Karma:

Knowledge obscuring (Jnänävaraniya) karma: Obscures the full potential of a soul's knowledge. Those with less karmas are more intelligent and learn more easily.
Perception obscuring (Darshanävarinya) karma: Diminishes the powers of correct perception through the five senses.
Obstructing (Antaräya) karma: Caused by obstructing others' charity, gain or enjoyment.
Deluding (Mohaniya) karma: Creates doubt about religion, spiritual teachers and the Jina. It causes attachment and passions such as anger, ego, love, deceit and greed. Of all Karmas, deluding karma is the most difficult to overcome. Once this is eradicated, liberation is assured.
Aghäti karmas are of four types:

Feeling producing (Vedaniya) karma: Responsible for pain and pleasure.
Body determining (Näm) karma: Determines the physique that the soul will occupy (i.e. tall, short, beautiful, ugly, etc.).
Status determining (Gotra) karma: Determines social and economic status.
Life Span determining (Äyusha) karma: This Karma occurs at the two-thirds point of a jiv's life and determines the next life. If the jiv is engaged in good deeds, then its next life will be happy. The Jain religion insists that since we do not know that particular point, we should constantly be engaged in religious activities and good deeds. If it is not determined at this point, then the karma will take effect at the two-thirds point of the remaining time. If it is still not determined, it will assuredly take place at the moments leading up to, and at death. This karma does not take place if the soul is to be liberated in the current life.
The duration and extent of the results of Karma depends on the soul's vigour and passion when they were acquired. Weak vigour and passion result in smaller, shorter results, while stronger vigour and passion result in greater, longer results.

[edit]
Nine Tattvas
The backbone of the Jain philosophy,the Nine Tattvas show how to attain salvation. Without knowing them, one cannot progress towards liberation. Jainism explains that Karma theory is intertwined with these nine principles.

[edit]
Beliefs and practices

The hand with a wheel on the palm symbolizes the Jain Vow of Ahimsa, meaning non-violence. The word in the middle is "ahimsa." The wheel represents the dharma-chakra, to halt the cycle of reincarnation through relentless pursuit of truth.Jain monks practise strict asceticism and strive to make this, or one of the coming births, their last. The laity, who pursue less rigorous practices, strive to attain rational faith and to do as much good as possible now. Following strict ethics, the laity choose professions that revere and protect life and totally avoid violent livelihoods.

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

The Jain ethical code is taken very seriously. Five vows are followed by both laity and monks/nuns. These are:

Nonviolence (ahimsa, or ahinsa)
Truth (satya)
Non-stealing (asteya)
Chastity (brahma-charya)
Non-possession or Non-possessiveness (aparigrah)
For laypersons, 'chastity' means confining sexual experiences to marriage. For monks/nuns, it means complete celibacy. Nonviolence involves being vegetarian and some choose to be vegan. Jains are expected to be non-violent in thought, word and deed, towards humans and every living creature. Human life is deemed the highest and it is vital to never harm or upset another. While performing holy deeds, Svetambara Jains wear cloths over their mouths and noses to avoid spittle falling on texts or revered images.

Along with the Five Vows, Jains avoid harboring ill will towards others and practise forgiveness. They believe that Atma (Soul) can lead one to becoming Parmatma (liberated soul) and this must come from one's inner self. No jiv gives another salvation but can only show the way. Jains refrain from all violence (Ahimsa) and have named 18 activities, that should be eradicated:

Violence
Untruth
Theft
Unchaste behaviour
Possesiveness
Anger
Arrogance
Greed
Deceit
Attachment
Hate
Arguing
Accusation
Gossip
Criticism
Prejudice and Dislikes
Malice
Wrong belief
Mahatma Gandhi was deeply influenced by this Jain emphasis on peaceful, protective living and made it an integral part of his own philosophy.

--No description of their use of the two main doors to human spirituality exists, dreams and visions. Or how they relate to or understand reincarnation.--

[edit]
Jain Symbols
The holiest symbol is a simple swastika or svastik. Another incorporates a wheel on the palm of a hand.

Major Jain symbols include:

24 Lanchhanas for Tirthankaras
The Ashtamangals
Triratna and Shrivatsa symbols
A Tirthankar's mother dreams
Dharma-chakra and Siddha-chakra
[edit]
Jain fasting
Fasting is very common among Jains and a part of Jain festivals. Most Jains fast at special times, during festivals, and on holy days. Paryushan is the most prominent festival, lasting 8 days in shwetamber jains and 10 days in digamber jains during the monsoon. The monsoon is a time of fasting. However, a Jain may fast at any time, sometimes if s/he feels some error has been committed. Variations in fasts encourage Jains to do whatever they can, to maintain whatever self control is possible for an individual.

[edit]
The aim of fasting
Monks, nuns and laity fast as penance and to control desires. Fasting purifies the body and the mind, reminding one of Mahavir's emphasis on renunciation and asceticism. Mahavir spent months fasting and in contemplation. It is not sufficient simply to stop eating when fasting, s/he must also stop wanting to eat. Control over one's mind is a major goal. If one continues to desire food, the fast is pointless.

[edit]
Types of fast
There are several fasts:

Complete fasting: No food or water for a period.
Partial fasting: Eating less than you desire and to simply avoid hunger.
Vruti Sankshep: Limiting the number of items eaten.
Rasa Parityag: Giving up favourite foods.
Great fasts: Some monks fast for months at a time, following Mahavir, who fasted for over 6 months.
[edit]
Different types of fast
Varshitap- To eat on alternate days, and Upavas on the rest, for a whole year. Thus this fast is very rigorous since it entails a whole year of "tap" with eating no food on alternate days; and eating food on rest of the days, while following the prescribed rules like not eating in the evening after sunset, not eating roots (like potatos, onions, ginger) etc.

Choviyhar Upavas - To give up food and water for the whole day.
Upavas - To give up only food for the whole day.
Digamber Upvas - One may drink water only once a day, before sunset.
Shwetamber Upvas - One may drink Water after Porsi which is boiled and then cooled naturally, provided this is done before sunset
Ekasan - To eat one meal a day at one sitting and drink water as desired between sunrise and sunset.
Beasan - To eat two meals a day, (one meal per sitting) and drink water any times between sunrise and sunset.
Ayambil: Eating food once in one sitting. The food is spice free and boiled or cooked, without milk, curds, ghee, oil, or green/raw vegetables.
Chathth - To give up both food and water or only food continuously for two days.
Aththam - To give up food and water or only food continuously for three days.
Aththai - To give up food and water or only food continuously for eight days.
Masaksaman - To give up food and water or only food continuously for a whole month.
Navkarsi: Food and water is consumed forty-eight (48) minutes after sunrise. The orthodox brush teeth and rinse mouths only after sunrise.
Porsi: Taking food and water three hours after sunrise.
Sadh-porsi: Taking food and water four hours and thirty minutes after sunrise.
Purimuddh: Taking food and water six hours after sunrise.
Avadhdh: Taking food and water eight hours after sunrise.
Tivihar: After sunset no food or juice shall be taken, but one may drink water. Many Jains practise this daily.
Navapad oli - During every year for 9 days starting from the 6/7th day in the bright fortnight until the full moon day in Ashwin and Chaitra months, one does Ayambil. This is repeated for the next four and half years. Ayambils may be restricted to one kind of grain per day.
Other austerities are varshitap, Vardhaman, and visasthanak tap, etc.

Santhara - To give up food and water entirely. This leads to death and is undertaken by someone who has finished all his/her duties and wishes to leave this world peacefully. It gives control over when one dies so everything may be completed and a person may leave of his/her own free will.
[edit]
Jain literature
The oldest Jain literature is in Shauraseni and Ardha-Magadhi Prakrit (Agamas, Agama-tulya, Siddhanta texts, etc). Many classical texts are in Sanskrit (Tatvarth Sutra, Puranas, Kosh, Shravakachar, Mathematics, Nighantus etc). Later Jain literature was written in Apabhramsha (Kahas, rasas, grammars, etc), Hindi (Chhahdhal, Mokshamarg Prakashak, etc), Tamil (Jivakacintamani, Kural, etc), Kannada (Vaddaradhane, etc.). Tatvarth Sutra, Padma Puran (Ram Charitra), Jin PravachanRahasya-Kosh, Chhahdhal and Shravakachars such as Ratnakarandak Shravakachar and Shravak Dharma Prakash may be downloaded at http://www.AtmaDharma.com See Jain literature for more details.

[edit]
Jain worship and rituals
Every day Jains bow and say their universal prayer, the Namaskara Sutra. All good work and events start with this prayer of salutation and worship. Jains have built temples where Tirthankar images are venerated. Jain rituals may be elaborate for symbolic objects are offered and Tirthankars praised in song. But some Jain sects refuse to enter temples or venerate images, considering them simply guides. Sadhumargi Shvetambar Jains, such as the Terapanthi, regard holy statues or temples as totally unnecessary.

Jain rituals include:

Panch-kalyanak Pratishtha
Pratikraman
Guru-vandan, Chaitya vandan etc.
Jain marriage ceremonies and family rites are usually variations of orthodox Hindu rituals.

[edit]
Digambar and Shvetambar traditions
It is generally believed that the Jain sangha divided into two major sects, Digambar and Shvetambar, about 200 years after Mahāvīr's nirvan. Some historians believe there was no clear division until the 5th century. The best available information indicates that the chief Jain monk, Bhadrabahu, foresaw famine and led about 12,000 Digambar followers to southern India. Twelve years later, they returned to find the Shvetambar sect and in 453, the Valabhi council edited and compiled traditional Shvetambar scriptures.

Digambar monks do not wear clothes because they believe clothes are like other possessions, increasing dependency and desire for material things, and desire for anything ultimately leads to sorrow. Shvetambar monks wear white clothes for practical reasons and believe there is nothing in Jain scripture that condemns wearing clothes. Sadhvis (nuns) of both sects wear white. These differing views arise from different interpretations of the same holy books. There are minor differences in the enumeration and validity of each sect's literature.

Digambar believe that women cannot attain moksha, while Shvetambars believe that women may certainly attain liberation. Digambars believe that Mahavir was not married while Shvetambars believe the princely Mahavir was married and had a daughter. Apart from doubts about women attaining moksh, another difference is in the first Jain prayer, the Namaskar Sutra. Other differences are minor and not based on major points of doctrine.

Excavations at Mathura revealed many Jain statues from the Kushana period. Tirthankars are represented without clothes and monks, with cloth wrapped around the left arm, are identified as 'ardha-phalak' and mentioned in some texts. The Yapaniaya sect, believed to have originated from the Ardha-phalak, follows Digambar nudity, along with several Shvetambar beliefs.

Both groups are subdivided into sects, such as Sthanakvasi, Terapanthi, Deravasi, and Bisapanth. Some are 'murtipujak' (image worshippers) while 'non murtipujak', refuse statues or images. Most simply call themselves Jains and follow general traditions rather than specific sectarian practices.

In 1974, a committee with representatives from every sect complied a new text: Samana Suttam.

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Geographical spread and influence

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

With 5 to 6 million followers, Jainism is among the smallest of the major world religions, but in India its influence is much more than these numbers would suggest. Jains live throughout India; Maharashtra, Rajasthan and Gujarat have the largest Jain population among Indian states. Karnatak and Madhya Pradesh have relatively large Jain populations. There is a large following in Punjab, especially in Ludhiana and Patiala and there were many Jains in Lahore (Punjab's historic capital) and other cities before the Partition of 1947, after which many had to flee to India.

Jains follow their religious practises in Delhi, Mumbai, Kolkata,Chennai,Ahmedabad, Bangalore, and Hyderabad.

There are 85 Jain communities in different parts of India and around the world. They may speak local languages or follow different rituals but essentially, follow the same principles.

Outside India, the United States, United Kingdom, Canada and East Africa (Kenya, Tanzania & Uganda) have large Jain communities. Smaller Jain communities exist in Nepal, Japan, Singapore, Australia, etc. At various times, Jainism was found all over South Asia including Sri Lanka and what are now Pakistan, Bangladesh, Burma and Afghanistan.

Jain philosophy and culture have been a major cultural, philosophical, social and political force since the dawn of civilization in Asia, and its ancient influence has been traced beyond the borders of modern India into the Middle Eastern and Mediterranean regions. Jainism is presently a strong faith in the United States and several Jain temples have been built. American Jainism accommodate all the sects.

Over several thousand years, Jain influence on Hindu philosophy and religion has been considerable, while Hindu influence on Jain temple worship and rituals may be observed in certain Jain sects. For a detailed discussion see Jainism and Hinduism.

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Jain contributions to Indian culture
While the Jains are only 0.4% of the Indian population, their contributions to culture and society in India are considerable. Jainism has influenced Gujarat most significantly. The earliest known Gujarati text Bharat-Bahubali Ras, was written by a Jain monk. The most important people in Gujarat's Jain history were Acharya Hemachandra Suri and his pupil, the Chalukya ruler Kumarpal.

Jains are both among the wealthiest of Indians and the most philanthropic. They run numerous schools, colleges and hospitals and are the most important patrons of the Somapuras, the traditional temple architects in Gujarat.

Jains have greatly influenced Gujarati cuisine. Gujarat is predominantly vegetarian, and its food has pleasing, soothing aromas as pungent onions and garlic are omitted.

In contrast to some religious groups, Jains encourage their monks to do research and go for 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 Jains are India's most literate community and India's oldest libraries at Patan and Jaisalmer are preserved by Jain institutions.

Literature

Jains have contributed to India's classical and popular literature. * In Kannada almost the entire early literature is of Jain origin.

Some of the oldest known books in Hindi and Gujarati were written by Jain scholars.
Several Tamil classics are written by Jains or with Jain beliefs and values as the core subject.
Practically all the known texts in the Apabhramsha language are Jain works.

Jainism and Indian archaeology
Archaeological evidence such as various seals and other artifacts from the Indus Valley Civilization (c. 3000–1500 BC) has been cited by some scholars as attesting to the faith's roots in pre-Indo-Aryan migration India. (Refer to the discussion page as well as the 'specialized sources', below.)

Decipherment of Brahmi by James Princep in 1788, permitted reading of ancient inscriptions in India, which established the antiquity of Jainism. Discovery of Jain manuscripts, a process that continues today, has added significantly to retracing the history of Jainism.

Jain archaeological findings are from Maurya, Sunga, Kushan, Gupta, Kalachuries, Rashtrakut, Chalukya, Chandel (Khajuraho etc.) and Rajput and later periods.

Several western and Indian scholars have contributed to the reconstruction of Jain history. They include western historians like Bühler, Jacobi, and Indian scholars like Iravatham Mahadevan who has worked on Tamil Brahmi inscriptions.


Holy sites

Palitana TirthaThere are many Jain tirthas (pilgrimage sites) throughout India.

Shikharji also known as Parshwanathji located in Giridih district in Jharkhand state, is considered the most sacred. Parshwanath Hill is about 4481 feet high, and besides Mahavir, twenty Tirthankars attained Nirvan here.GoogleEarthLocation
Shravanabelagola, a monumental statue of Saint Gomateshwar in Hassan District, Karnatak.
Dilwada Temples, complex of white marble Jain temples on Mount Abu, Rajasthan.
Ranakpur Temples, extensive complex of white marble Jain temples in Ranakpur, Rajasthan.
Palitana, most visited Jain temple in Gujarat.
Girnar,a temple in Gujrat.
Bawangaja, a complex of Jain temples and monumental statues in Barwani District, Madhya Pradesh.
Gwalior's fort is home to dozens of Jain rock-cut sculptures.
Sonagir, about 60 km from Gwalior, has scores of temples on little hillocks.
Bajrangadh, Atisaya-kshetra in Guna district in Madhya Pradesh, India
Kundalpur, Siddha-kshetra with 63 temples, is famous for a beautiful statue of Bade Baba in Damoh district in Madhya Pradesh, India
Shri Mahavirji/Chandanpur, in Sawai Madhopur district in Rajasthan, India has a 78 cms. high, copper - colored idol of Bhagawan Mahavir Swami in the Padmasana posture. About 175 km away from Jaipur, it is the most visited temple in Rajasthan.
Tijara/Dehra, Atisaya-kshetra, in Alwar district in Rajasthan, India, where the principal deity is Bhagwan Chandra Prabhu, is about 110 km away from Delhi.
Siddhachalamtemple in New Jersey, USA, is considered worthy of pilgrimage. Apart from India, America has the most Jain temples!


Jain Temples in the West

Interior of a Jain temple.Below is the list (with/ without links) of Jain temples. Locations where there are Jain Community Associations/ Study Centres/ Social Groups but not 'formally consecrated' temples are not included here but are under a separate list.

UK

The Jain Centre in Leicester, England, the first Jain Temple consecrated in the western world
The Oshwal Centre in Potters Bar, England, the only traditional Jain Temple in Europe.
Canada

The Jain Society of Toronto in Toronto, Ontario (Website under construction) has the largest number of members in Canada
The Sri Jain Mandir in Toronto, Ontario
The Jain Society of Alberta in Edmonton, Alberta
The Montreal Jain Association in Montreal, Quebec
The Jain Center of British Columbia in Vancouver, British Columbia
USA

Jain Temples:

The Siddhachalam, International Mahavir Jain Mission Temple in Blairstown, New Jersey
The Jain Center of North New Jersey (Caldwell area) in Essex Fells, New Jersey
The Jain Center of Central New Jersey (Edison area) in Franklin Township, New Jersey temple is under construction.
The Jain Center of South New Jersey (Chery Hill area) in Pennsauken, New Jersey
The Jain Center of America (Jackson Heights area) in Elmhurst, New York
The Long Island Jain Center (Hicksville area) in Plainview, New York
The Jain Center of Greater Boston-Southern Massachusetts in Norwood, Massachusetts
The Jain Center of New England-Northern Massachusetts in Woburn, Massachusetts
The Jain Center of Northern California (San Jose area) in Milpitas, California
The Jain Center of Southern California (Anaheim area) in Buena Park, California
The Jain Society of Metropolitan Chicago (Schaumburg area) in Bartlett, Illinois
The Jain Center of Milwaukee in Pewaukee, Wisconsin
The Jain Society of Greater Detroit in Farmington Hills, Michigan
The Jain Society of Greater Cleveland in Cleveland, Ohio
The Jain Center of Central Ohio in Columbus, Ohio
The Jain Center of Cincinnati and Dayton in Cincinnati, Ohio
The Jain Society of Metropolitan Washington in Silver Springs, Maryland
The Jain Center of Greater Atlanta in Atlanta, Georgia
The Jain Society of Orlando in Central Florida at Altamonte Springs, Florida
The Jain Vishwabharti of Orlando in Orlando, Florida
The Jain Society of Houston in Houston, Texas
The Jain Society of Dallas-Fort Worth in North Texas at Richardson, Texas
The Jain Center of Greater Phoenix at Phoenix, Arizona
Jain and Hindu Temples combined:

The Vaikunth Hindu Jain Temple in Atlantic City, New Jersey
The Samarpan Hindu Jain Temple in Philadelphia, Pennsylvania
The Hindu Jain Temple in Allentown, Pennsylvania
The Hindu Jain Temple of Pittsburgh in Monroeville, Pennsylvania
The Hindu Jain Temple of Harrisburg in New Cumberland, Pennsylvania
The Hindu Jain Temple of Greater Baltimore in Finksburg, Maryland
The Hindu Jain Temple of Northern Virginia in Chantilly, Virginia
The Hindu Jain Temple in Augusta, Georgia
The Hindu Jain Temple in Columbia, South Carolina
The Hindu Jain Temple in Louisville, Kentucky
The Hindu Jain Temple in St. Louis, Missouri
The Hindu Jain Temple in Kansas City, Kansas
The Hindu Jain Temple in Peoria, Illinois
The Hindu Jain Temple in Las Vegas, Nevada
Find more links at http://www.cs.colostate.edu/~malaiya/jainsoc.html, http://www.jaina.org/


Jain Community Associations/ Study Centres in the West
The Jain Society of Capital District/ Albany in Loudonville, New York
The Jain Community of Buffalo in Getzville, New York
The Jain Society of Rochester in Pittsford, New York
The Jain Center of Greater Danbury in Brookfield, Connecticut
The Jain Center of Minnesota in St. Paul, Minnesota
The Jain Society of Seattle in Bothell, Washington
The Jain Society of Oregon in Portland, Oregon
The Jain Society of Greater Sacramento in Sacramento, California
The Jain Society of San Diego in San Diego, California
The Jain Association of Greater Austin in Austin, Texas
The Jain Study Center of Raleigh in Raleigh, North Carolina
The Jain Study Center of Charlotte in Charlotte, North Carolina
The Jain Society of South Florida in Miami, Florida
The Jain Society of Tampa Bay in Tampa, Florida
The Jain Association of Northeast Florida in Jacksonville, Florida
The Jain Society of Middle Tennessee in Nashville, Tennessee
The Tulsa Jain Association in Tulsa, Oklahoma
The Jain Center of Greater Denver in Arvada, Colorado

Holy days
Paryushan Parva, 10/8 (Digambar/Shwetambar) day fasts, and for observe, 10/8 important principles.
Mahavir Jayanti, Lord Mahavir's birth.
Diwali, commemorates Lord Mahavir attainment of nirvan.
Kshamavaani, The day for asking everyone's forgiveness.
Shawani Hirshnadi, The celebration of Hirsh's triumph over evil.
The Jain Calendar gives the dates for major Jain festivals, vrats and fairs.

Jainism and other religions: Links
South Asia has a rich history of diverse philosophies. Connections among these are discussed at:

Jainism and Hinduism
Jainism and Buddhism
Jainism and Sikhism
Even though Jainism is of Indian origin, it shared some principles with the Hellenic tradition, specially with Stoic and Pythagorean philosophies of Europe. A comparison with modern western religions can be found at:

Jainism and Christianity
Jainism and Judaism
Jainism and Islam







Jainism and Other Religions: Illustrations noted by Supreme Court of India
[1]

(In the case of Committee of Management Kanya Junior High School Bal Vidya Mandir, Etah, U.P. v. Sachiv, U.P. Basic Shiksha Parishad, Allahabad, U.P. and Ors., Civil Appeal No. 9595 of 2003, decided On: 21.08.2006)

[the para numbers refer to the paragraphs in the Judgment]

Pt. Jawaharlal Nehru

10.1 On 3rd September, 1949, while addressing a public meeting at Allahabad, the first Prime Minister of India, Shri Jawahar Lal Nehru said. -

No doubt India has a vast majority of Hindus, but they could not forget the fact that there were also minorities - Muslims, Parsis, Christians, Sikhs and Jains. If India was understood as a Hindu Rashtra, it meant that the minorities were not cent percent citizens of this country.

The said speech was reported in the English daily newspaper 'The Statesman' dated 5.9.1949.

Clarification on Article 25 of the Constitution of India

10.2 On 31st January, 1950, the PPS to the then Prime Minister of India sent a letter to the Jain Deputation on behalf of the then Prime Minister, which reads as under: With reference to the deputation of certain representatives of the Jains, who met the Prime Minister on the 25th January, 1950, I am desired to say that there is no cause whatever for the Jains to have any apprehensions regarding the future of their religion and community. Your deputation drew attention to Article 25, explanation II of the Constitution. This explanation only lays down a rule of construction for the limited purpose of the provision in the article and as you will notice, it mentions not only of Jains but also Buddhists and the Sikhs. It is clear therefore, there is no reason for thinking that Jains are considered as Hindus. It is true that Jains in some ways closely linked to Hindus and have many customs in common, but there can be no doubt that they are a distinct religious community and constitution does not in any way affect this well recognized position. Yours faithfully, Sd. A.V. Pai Principal Private Secretary to the Prime Minister

10.5 Pt. Jawahar Lal Nehru, in his celebrated book "Discovery of India", mentioned as under: Buddhism and Jainism were certainly not Hinduism or even the Vedic Dharma. Yet they arose in India and were integral parts of Indian life, culture and philosophy. A Buddhist or Jain, in India, is a hundred per cent product of Indian thought and culture, yet neither is a Hindu by faith. It is, therefore, entirely misleading to refer to Indian culture as Hindu culture.


Dr. S. Radhakrishnan

10.3 Dr. S. Radhakrishnan, the former President of India, in his celebrated book "Indian Philosophy Vol I" mentioned as under: The Bhagawat Purana endorses the view that Rishbhadeva was the founder of Jainism. There is evidence to show that so far back as the first century B.C. there were people who were worshipping Rishabhadeva, the first Tirthankara. There is no doubt that Jainism prevailed even before Vardhamana Mahaveera or Parsvanatha. The Yajurveda mentions the names of three Tirthankaras-Rishab, Ajitnath & Aristanemi.

15. Dr. Radhakrishnan, who edited the 6th Volume of The Cultural Heritage of India, mentioned as under: The Jains claim a great antiquity for their religion. Their earliest prophet was Rishabhdeva. Who is mentioned even in the Vishnu and Bhagawat Puranas as belonging to a very remote past. In the earliest Brahmanic literature are found traces of the existence of a religious Or


Data from Census of India
1961 1971 1981 1991 2001
Hindus 83.4 82.7 82.6 82.0 80.5


Muslims 10.7 11.2 11.4 12.1 13.4


Christians 2.4 2.6 2.4 2.3 2.3


Sikhs 1.8 1.9 2.0 1.9 1.9


Buddhists 0.7 0.7 0.7 0.8 0.8


Jains 0.5 0.5 0.5 0.4 0.4


Others 0.3 0.4 0.4 0.4 0.6


Proportion and growth rate of population by religious communities, India, 1961-2001 [2]


The Recent Legal Debate on Jainism
In 2005, Hon'ble Supreme Court of India declined to issue a writ of Mandamus towards granting Jains the status of a religious minority throughout India. The Court however left it to the respective States to decide on the minority status of Jain religion. (see, Appeal (civil) 4730 of 1999, Decided on 08/08/2005 Bal Patil & Anr. v. Union of India & Ors. [3]

In the judgment, the Supreme Court opined, "... Thus, 'Hinduism' can be called a general religion and common faith of India whereas 'Jainism' is a special religion formed on the basis of quintessence of Hindu religion. Jainism places greater emphasis on non-violence ('Ahimsa') and compassion ('Karuna'). Their only difference from Hindus is that Jains do not believe in any creator like God but worship only the perfect human-being whom they called Tirathankar. Lord Mahavir was one in the generation of Thirthankars. The Tirathankars are embodiments of perfect human-beings who have achieved human excellence at mental and physical levels. In philosophical sense, Jainism is a reformist movement amongst Hindus like Brahamsamajis, Aryasamajis and Lingayats. The three main principles of Jainism are Ahimsa, Anekantvad and Aparigrah. [See :- 1) Encyclopedia of Religion and Ethics Vol. 7 pg. 465; 2) History of Jains by A. K. Roy pgs. 5 to 23; and Vinoba Sahitya Vol. 7 pg. 271 to 284]." [para 31 of the Judgment]

The Supreme Court also noted, " ... that the State Governments of Chhatisgarh, Maharashtra, Madhya Pradesh, Uttar Pradesh and Uttaranchal have already notified Jains as 'minority' in accordance with the provisions of the respective State Minority Commissions Act." [para 7 of the Judgment]

This casted a doubt on the independant standing of Jain religion. Scholars in the Jain tradition, as well as several groups amongst the Jain community protested, and emphasised that Jain religion stands as a religion in its own right. While Hinduism as a mode of living, and as a culture is to be found across various religions in India because of several common customs, traditions and practices, but as religions Hindu religion and Jain religion are distinct.

Very recently, the Supreme Court opined that "Jain Religion is indisputably is not a part of Hindu Religion". (para 25, Committee of Management Kanya Junior High School Bal Vidya Mandir, Etah, U.P. v. Sachiv, U.P. Basic Shiksha Parishad, Allahabad, U.P. and Ors., Per Dalveer Bhandari J., Civil Appeal No. 9595 of 2003, decided On: 21.08.2006, Supreme Court of India) [4]