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JAINISM

I  Demography

Figures for the population of Jains differ from just over three million to twelve million. There are difficulties of Jain identity, with Jains being seen as a Hindu sect, and some Jains considering themselves Hindus. It is claimed by the Jains that the Census figures are a gross under-estimation because many Jains do not return Jainism as their religion on the census forms for various reasons, and that the population of Jains in India may amount to 10 million. During the 1981 Census, the Jains held a major advertising campaign urging Jains to register as such on their census forms.

The 1981 Census of India has 3.19 million Jains in India out of a total population of nearly 800 million. Though a tiny minority, the Jains are among the most prosperous and influential section of the population. The most populous Jain states are Gujarat (467,768), Karnataka (284,508), Madhya Pradesh (444,960), Maharashtra (939,392), and Rajasthan (624,317). Jains are found , however, all over India. A shifting demography of the Jain population has taken place in the last two centuries because of economic opportunity. The main movement has been the migration of Shvetambara merchants and businessmen from Gujarat and the Marwar region of Rajasthan to other parts of India and overseas.
There are about 70,000 Jains living outside India. There are an estimated 25,000 in Europe, mostly in England, of Gujarati origin. There are 21,000 Jains in Africa, mostly in East Africa, 20,000 plus in North America, and 5,000 in the rest of Asia.

II  Origin of Jainism

Jainism is considered by many as a heretical sect of Hindu Brahminism, and is believed by some scholars to be related to Buddhism. It was founded in roughly 600 BC by Jnatriputra, who was later given the title Vardhamana Mahavira. Mahavira, like Buddha, was reputedly the Son of a Prince, rejected the Vedas, and practiced extreme asceticism.

Vardhamana Mahavira or 'The Great Hero' was the 24th and the last Tirthankara of the Jain religion. Mahavira was preceded by 23 other Tirthankaras. The first Tirthankara of Jain religion was Risabhnath or Adinath while the 23rd was Parshvanath. Many people believe that Lord Mahavira was the founder of Jainism but the foundation of Jain religion was laid down by the Tirthankaras who preceded Vardhamana Mahavira. The father of Vardhamana was head of a famous Kshatriya clan and his mother a Lichchavai princess. Mahavir became an ascetic at the age of 30 and attained 'Kaivalya' (Perfect Knowledge) by the age of 42. He was known as Jina by his conquerers and thus his followers were called Jains. He died at Pavapuri near Rajgir in India.

Jains are broadly divided into two major: Digambaras (Sky Clad) and the Shvetambaras (White Clad). Digambaras live in monasteries and do not wear clothes as they spurn material possessions. They believe that there is no other god except Mahavira. Shvetambaras are further subdivided into 2 groups: (1) Deravasi; and (2) Sthanavasi. Shvetambaras believe Mahavira to be a great man but do not worship him as god. While Deravasi believe in idol worship, Sthanavasi do not.

III  Teachings of Jainism

The spiritual power and moral grandeur of Mahavir's teachings impressed the masses. He made religion simple and natural, free from elaborate ritual complexities. His teachings reflected the popular impulse towards internal beauty and harmony of the soul. His message of nonviolence (Ahimsa), truth (Satya), non-stealing (Achaurya), celibacy (Brahma-charya), and non-possession (Aparigraha) is full of universal compassion. He said that, "A living body is not merely an integration of limbs and flesh but it is the abode of the soul which potentially has perfect perception (Anant-darshana), perfect knowledge (Anant-jnana), perfect power (Anant-virya), and perfect bliss (Anant-sukha)." Mahavir's message reflects freedom and spiritual joy of the living being.

Mahavir was quite successful in eradicating from human intellect the conception of God as creator, protector, and destroyer. He also denounced the worship of gods and goddesses as a means of salvation. He taught the idea of supremacy of human life and stressed the importance of the positive attitude of life. Lord Mahavir also preached the gospel of universal love, emphasizing that all living beings, irrespective of their size, shape, and form how spiritually developed or under-developed, are equal and we should love and respect them.

Jainism existed before Mahavir, and his teachings were based on those of his predecessors. Thus, unlike Buddha, Mahavir was more of a reformer and propagator of an existing religious order than the founder of a new faith. He followed the well established creed of his predecessor Tirthankara Parshvanath. However, Mahavir did reorganize the philosophical tenets of Jainism to correspond to his times.

Lord Mahavir preached five great vows while Lord Parshva preached four great vows. In the matters of spiritual advancement, as envisioned by Mahavir, both men and women are on an equal footing. The lure of renunciation and liberation attracted women as well. Many women followed Mahavir's path and renounced the world in search of ultimate happiness.

In a few centuries after Mahavir's nirvana, Jain religious order (Sangha) grew more and more complex. There were schisms on some minor points although they did not affect the original doctrines as preached by the Tirthankars. Later generations saw the introduction of ritualistic complexities which almost placed Mahavir and other Tirthankars on the throne of Hindu deities.

The idols of twenty-four Tirthankaras in the temple are the same because they represent the quality and virtues of Tirthankaras not the physical body. However, at the bottom of each idol a unique symbol is placed to differentiate them. Lord Mahavir's idol is recognized by the symbol of a lion.

IV Nine Tattvas of Jainisn

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

(1) Jiva (Souls and living things)

(2) Ajiva (Non-living things)

(3) Punya (Good karma)

(4) Paap (Bad karma)

(5) Asraya (Influx of karma)

(6) Bandha (The bondage of karma)

(7) Samvara (The stoppage of influx of karma)

(8) Nirjara (Shedding of karma)

(9) Moksha (Liberation or Salvation)

Some scriptures do not include Punya and Paap as Tattvas, as it is found that they consist of Karman particles, which are seen as Ajiva.

V  Some Customs and Practices

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

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

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

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

(1) Ahimsa (Non-Violence) 

(2) Satya (truth)

(3) Ashteya (non-stealing)

(4) Brahmacarya (purity of mind and body)

(5) Aparigraha (non-attachment to temporal possessions)

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

Mahatma Gandhi was deeply influenced (particularly through the guidance of Shrimad Rajchandra) by Jain tenets such as peaceful protective living and honesty, and made them an integral part of his own Philosophy. Jainism has a very distinct idea underlying Tirthankara worship. The physical form is not to be worshiped, but it is the Gunas (virtues, qualities) which are praised. Tirthankaras are only role-models, and sects such as the Sthanakavasi stringently reject the appearance of worshipping statues.

VI   Jain Scriptures

Lord Mahavir's preaching was orally complied by his disciples into many texts. This knowledge was orally transferred from acharyas (gurus) to the disciples over the course of about one thousand years. In olden times, monks strictly followed the five great vows of Jainism.

Even religious scriptures were considered possessions and therefore knowledge of the religion was never documented. Also, during the course of time many learned acharyas (elder monks) complied commentaries on the various subjects of the Jain religion.

Around 500 A.D., which was one thousand years after Lord Mahavir's nirvana (death), Jain acharyas realized that it was extremely difficult to keep memorizing the entire Jain literature complied by the many scholars of the past and present. In fact, significant knowledge was already lost and the rest was polluted with modifications and errors. Hence, they decided to document the Jain literature as known to them. Jain literature is classified into two major categories:

(1) Agam Literature: This consists of original scriptures complied by Gandharas and Srut-kevalis. They are written in the Prakrit language.

(2) Non-Agam Literature: This consists of commentary and explanation of Agam literature and independent works, complied by elder monks, nuns, and scholars. They are written in many languages such as Prakrit, Sanskrit, Old Marathi, Gujarati, Hindi, Kannad, Tamil, German, and English.

Jain religion is similar to Buddhism in many ways. They believe that Moksa, or enlightenment, is the only way to be liberated from the Dharma, the law of Karma and rebirth. To achieve this end, Jains practice ahimsa, non-violence. Finally, now, how we can develop a strategy to share the Truth of the Bible? Let us develop...!

                                                 (Researched from various Sources)