JAINIS

SYNOPSIS - WHY WE CHOSE TO STUDY THE HISTORY OF

JAINISM
The spread of a culture or a religion is something that does not take place
overnight. At the same time, gathering a large proportion of followers or
disciples is certainly of a considerable ferment. In India, there are a variety of
cultures and religions that are supported by a number of cults and
communities. From Christianity to Zoroastrianism to Hinduism, India is a
virtual store house of religions and cultures. All of the religions have one
thing in common a vast sect of loyal disciples who have continued to
practice traditions derived from the creators of these cultures for centuries
till date. This vast array of traditions is certainly significant for its teachings.
As we explored through the various cultures, one of them stood out for us
and that culture is Jainism, pioneered by Lord.
Lord Mahavira once said, "There is no separate existence of God. Everybody
can attain God-hood by making supreme efforts in the right direction. The
Jain tradition emphasized the importance of non-violence (ahimsa) in
attaining ones goals. The aspiration of this culture inspired us to explore the
deep dimensions of Jainism.
As part of our history field study, we chose to visit the awe-inspiring site of
Shravanabelagola which is a significant source for Jain history, culture and
architecture and provided us with a treasure chest of knowledge about the
history of Jainas, first hand. It was a steep climb, but worth every step- for we
learnt much more about the framework of Jaina history than we ever
imagined. This visit was due to our fascination for Jain history and its
intriguing elements such as their belief that the whole world is animatedfrom rocks to insects. The uniqueness of Jaina culture and traditions truly
inspired us to visit this magnificent site and gather whatever we could
decipher. It was truly an experience to cherish. It provided us with a deep yet
inquisitive insight into the life, teachings, culture and history of Jainas. It
taught us to value our culture and to sustain it, for a culture can only survive
with the protection of its followers. This experience was awe-inspiring and
kept alive our historical temperament along with providing us with detailed
descriptions about their style of architecture, their military achievements and
their devotion to Lord Mahavira. It acted as the most inspirational force that
further propelled our desire to go deep into the understanding of the history
and traditions of Jainism and its elements.

Jainism has helped mold so many of our beliefs and practices till date, which
havent changed even in this ever- changing world. The Jaina tirthankaras for
instance, have a number of followers and they guided men and women over
the river of existence. They lived simple and dutiful lives without ever
complaining. They sought out problems in a peaceful way, putting aside all
forms of violence. They strived to achieve greatness. What really inspired us
about this 2500 year old religion, is its continued existence; a living religion
of sorts.
Thus, it becomes apparent that the creator of this distinct and intriguing
tradition succeeded in high measure in gathering not only a group of
followers, but a group of staunch disciples, following practices that are for
the greater good of the world as a whole.

SHRAVANABELAGOLA- THE TEMPLE CITY

In order to gather knowledge and understand Jainism, we headed to
Shravanabelgola which is famous for the Gomateshwara temple. The
principal purpose of this trip was to open up a wider avenue for us to learn
about Carnatic history with special emphasis on Jainism. It was a day filled
with excitement, adventure and learning and left us wanting to learn history
in this way more often.
The 57 ft. (17.5 mtr.) tall magnificent monolithic statue of Gommateshwara
Bhagawan Bahubali was consecrated by Chavundaraya, the Prime Minister
and Commander-in-Chief in the Talakad Ganga Kingdom in 981 A.D.
Shravanabelagola is a historical temple town and an important pilgrimage
center in Karnataka. This small town boasts of the largest number of
Digambara temples as well as the largest number of inscriptions in the
country. The cynosure of the centuries, Gommateshwara towers in his
solitary serene splendor, over the surrounding countryside. This freestanding
monolithic statue, which crowns the 438 feet high present- Vindhyagiri, hewn
out of granite is the largest of its kind in the world.
Shravanabelagola is a city that comes under the Hassan district of
Karnataka. It is situated at a height of about 3350m above sea level,
between the two rocky hills of Chandragiri and Vindhyagiri. The name of the
place is derived from the words 'shravan' which means monk and 'belagola'
that comes from two words of Kannada viz., 'Bel' meaning white and 'Kola'
meaning pond in reference to the beautiful pond in the center of the city. The
huge rock statue of Bahubali or Gommateshwara is amongst the most
famous and important sacred places of Jainism and it reached a peak in

architectural and sculptural activity under the patronage of Western Ganga

dynasty of Talakad. We have to climb around 614 steps to reach the statue.
The Monolith of Gomateshwara has been built as per the typical Jain
architecture and beautifully represents the exquisite craftsmanship of the
Indian artisans.
Shravanabelagola also hosts a very famous 12-day festive celebration called
the Mahamastakabhisheka once in every twelve years. The next one will be
held in February 2017 and each one of us is eager to witness this grand
celebration.

HISTORY
Bahubali (Armstrong) or Gomateshwar was the second son of the first
Tirthankara of Jains, Rishabdev or Adinath. It is said that Rishabdev had
ninety nine other sons and when he left his kingdom, a big fight took place
among the two of his sons, Bahubali and Bharatha for the empire. Different
fight types- malla yuddha and drishti yuddha took place between Bharata
and Bahubali. As a last resort, chakra, a lethal weapon was used. The chakra
circled Bahubali and came to settle on his right side and the entire
assemblage was amazed. After a long fight, Bahubali defeated Bharatha but
was not happy at the sourness that had come between him and his brother.
A divine presence was felt by Bahubali and in this particular moment. He
decided to abandon all worldly possessions as an unsurpassed renunciation
moment. For one complete year, Bahubali stood in meditation in a pose of
Kayotsarga. He also left water and food. He was highly dedicated to gain
complete and perfect knowledge. He stood in this pose for so long that
anthill came into existence at his feet and plants swirled around his body.
This is beautifully depicted in his statue in Shravanabelagola. With this, Sri
Bahubali Swami or Gomateshwara Bhagwan came into existence.Thus
disenthralled, Bahubali gave the kingdom to Bharatha and went to achieve
Absolute Knowledge.
It is difficult to even comprehend that this 57 ft. high statue, which can be
called the face of Jainism, and all the 614 steps leading to it, are made of a
single rock! It is not surprising that this magnificent structure is ranked first
in the "Seven Wonders of India" survey.

LOCATION

Shravanabelagola is located about 158 kilometers from Bangalore and 12 km

to the south-east of Channarayapatna in the Hassan district of Karnataka.
Bahubalis statue who was considered a Siddha was carved from a single
granite block and today on a hill, this statue stands majestically. The Saint
has been shown completely nude as is the rule in the Jain custom. This
statue is visible from about 30 km distance.

MAJOR ATTRACTIONS
The biggest attraction of this shrine is obviously the statue of Bahubali. Open
eyes denote that his detachment from the material world and the anthill in
the background indicates the never ending self-punishment of Bahubali.
Engraved in this anthill are a snake and a creeper which wrap around the
hands and legs of the statue. This structure stands on an open lotus
portraying its completeness. Apart from the statue, there are statues of all
the 24 Jaina tirthankaras in the Vindhyagiri.
There are fourteen other Jainism shrines on the hills of Chandragiri. The great
king, Chandragupta Maurya, was buried here after he died taking up the
ascetic lifestyle of a Jain monk. There are a number of basadis of great kings
including that of Changragupta (which was built by Asoka) and
Chavundaraya. Chandragiri also has memorials to numerous monks and
rvakas who had meditated there. A famous temple built by Chavundaraya
is also located here. In fact, the statue of Bharatha can be seen here. It is
unfortunate that parts of this statue have been destroyed by vandalism and
it is not in the pure state that the Bahubali statue remains in till today.

FESTIVAL
During this famous 12 day festival called the Mahamastakabhisheka, the
statue of Bahubali is bathed with milk, curd, ghee, sugarcane juice and
saffron water while devotees make offerings of turmeric powder, coconuts,
flower petals and sandalwood powder. To commemorate the end of this
celebration, flower petals are showered on the statue by helicopters. Special
platforms are made during this celebration for devotees to climb up and pour
the holy liquids using 'Kalasas' (Holy pitchers) on the statue of Bahubali.
Distinctive bidding process is held for these Kalasas, and the collected
amount is used for the development of different sections of the society. The
ceremony begins with the priests pouring 1008 Kalasas over the statue.

HISTORICAL IMPORTANCE OF GOMMATESHWARA STATUE

This statue has historical importance. Important for historians, archaeologists

as well as for linguists. The statue is evidence of spread of Jainism in south
India, and the royal patronage to it. For archaeologists, the statue is
important because it is the greatest presentation of Indian sculpture.
For linguists also, the statue is important, as a number of inscriptions can be
found. More than 800 inscriptions have been found at Shravanabelagola
dating back to before the 10th century. While a large number of these are
found in Chandragiri, the rest can be seen in the Vindhyagiri hill. Inscriptions
in three different languages are written on the base stone near the feet of
the statue. The three languages are Tamil, Kannada and Marathi.
The inscriptions are in various old kannada and ancient kannada characters.
The Marathi inscription is the oldest inscription in this language. Some of
these inscriptions mention the rise and growth in power of the Western
Ganga Dynasty, the Rashtrakutas, the Hoysala Empire, the Vijayanagar
Empire and the Wodeyar dynasty. The inscription in the Devnagari script
praises the king who funded the effort and his general, Chavundaraya, who
erected the statue for his mother. These inscriptions have helped modern
scholars to understand the nature and development of the Kannada
language and its literature. Overall, all the three inscriptions are important
for knowing the history and evolution of related languages.

RELIGIOUS IMPORTANCE OF GOMMATESHWARA STATUE

The statue is very important for Jains. Because of this statue, this ancient
place got more importance as Jains and others from all over India got
attracted to this place. In recent few decades, the statue has become an
attraction for worldwide tourists, especially from Europe and America. Every
year, hundreds of thousands of people come here to see the wonder.
An interesting story we came across is that of Kushmandini devi, also known
as Ambica devi, i.e. The Goddess Mother. The story goes somewhat like this
Among the many rituals in the consecration ceremony there is the abhisheka
or the sacred bath, According to a legend, when Chamundaraya attempted
to perform the ceremony of bathing of the image with five liquids, viz. milk,
butter, honey, sugar, and water with a faint air of vanity.
Vast quantities of these five substances were collected in many hundreds of
pots, but to the intense annoyance of Chamundaraya, despite several

attempts, whenever the liquids were poured upon the head of the image
they would not descend below the navel of the image. Then a celestial
nymph Kushmandini appeared disguised as an old poor woman, holding the
five liquids in a small silver pot a beliya gola and declared that she would
accomplish what the valiant commander had failed to achieve.
Chamundaraya first laughed at the suggestion but later permitted her to
make the attempt. Whereupon she poured the contents of her small silver
pot, the sacred liquid at once flowed down and completely bathed the
image! This old woman was none else than the Gullikajiji and her devotion
did a miracle which a mighty minister like Chamundaraya could not do.
Chamundaraya, the great warrior and creator of the image accepted his
defeat at the feet of this humble devotee and repented for having
succumbed to the feelings of pride and arrogance at having caused such a
magnificent statue to be sculpted.
He now approached the task with humble devotion and the abhisheka
covered the image from head to toe. From that time the town came to be
known as Beliya gola, the silver pot or a tank of pure water. Chamundaraya
erected an image of the old woman Gullikajiji just opposite to the colossus
outside the door.

FOURTH TO SIXTH CENTURY BCE - EARLY LIFE OF

MAHAVIRA
The description of Indian society in 6th century B.C. has been given in
such detail, for it is only with a full knowledge of that background that
a correct evaluation of the noble work and achievements of Mahavira is
really possible.
Mahavira was born in the year 599 B.C. at Kundagrama, which was a
suburb of the flourishing town of Vaishali, about twenty-seven miles
north of Patna. His father Siddhartha was the chieftain of the place and
his mother, Trisala, was the sister of the Vaishali ruler, whose name has
been given in the Jain texts as Cetaka.
The facts of the early life of Mahavira given in the several biographies
whose names we have recounted above are very few indeed. The later
accounts have connected him with certain anecdotes, myths and
miracles; but they appear to have been allied from the other traditional
sources and cannot, therefore, be justifiably recounted as the facts of
Mahaviras life. There is, for instance, an anecdote in one of
the Digambara books, illustrative of Mahaviras supreme valour, which
runs like this:
One day, while playing with his friends in the garden of his father,
Mahavira saw an elephant, which was mad with fury with juice flowing
from his temples, rushing towards him. His companions, all boys,
shocked and frightened on the sight of the impending danger, deserted
their comrade and ran away. Without losing a moment, Mahavira made
up his mind to face the danger squarely, went towards the elephant,
caught hold of his trunk with his strong hands and mounted his back at
once.
The Kalpasutra used a conventional style while writing about the great
rejoicing that took place in the family and the town on the birth of
Mahavira, about illumination of the streets, about the liberation of
prisoners, and about the performance of numerous other charitable
deeds. At the core of much that is conventional, however, a few facts
would seem to clearly emerge.
Mahavira grew up in a royal atmosphere tempered with healthy
influenced of a republican character. His maternal relatives were ruling
princes, but his father was a republican chief and even his maternal
uncle was a territorial ruler under the auspices of a republican
confederacy- the famous Vajji confederacy of which eight republics
were constituent units. It was in this atmosphere that Mahaviras early
life was spent. His upbringing must have been quite exceptionally

balanced and his development proportionate, for his life was a life of
comfort but not luxury and his ambition was an ambition to conquer
but not with view to mastery over others. He was deeply influenced by
the democratic ethos of the society in which he lived. He was
impressed by the inadequate application of this ethos in the political,
economic and social life of the community without its being based
upon a really democratic religious system, and he took it upon himself
to work out and propagate a system of complete spiritual democracy in
the form of Jainism.
In person Mahavira seems to have been handsome and impressive; all
descriptions agree on that point. The several names by which he is
called in the Jaina books-Vira, Ativira, Mahavira, etc., all clearly indicate
that the chief quality of his character was courage and valour.
Being the scion of a Kshatriya chieftain and brought up in the free
atmosphere of a republican society, he must have right from his
childhood taken the most vigorous interest in the outdoor games and
material exercises. He was naturally intelligent and possessed of a very
keen intellect. The Kalapasutra mentions that from his very birth he
possessed supreme, unlimited and unimpeded knowledge and
intuition and that he had the aspirations of a man of knowledge. That
his education was carefully looked after may be safely presumed: the
Jaina scriptures speak of princes who were trained in the seventy-two
arts, the list including dancing, music gambling, rules of society,
fighting, archery, knowledge of birds, animals and trees, etc. besides
purely literary and philosophical attainments.
At the age of 30, he left his family and royal household, gave up his worldly
possessions, including clothing and became a monk.
He spent the next twelve years in deep silence and meditation to conquer his
desires and feelings. He went without food for long periods. He carefully
avoided harming or annoying other living beings including animals, birds,
and plants. His ways of meditation, days of austerities, and mode of
behaviour furnish a beautiful example for monks and nuns in religious life.
His spiritual pursuit lasted for twelve years. At the end he realized perfect
perception, knowledge, power, and bliss. This realization is known as kevaljnana.
He spent the next thirty years travelling on bare feet around India preaching
to the people the eternal truth he realized. He attracted people from all
walks of life, rich and poor, kings and commoners, men and women, princes
and priests, touchable and untouchables.

He organized his followers, into a fourfold order, namely monk (Sadhu), nun
(Sadhvi), layman (Shravak), and laywoman (Shravika). Later on they all were
known as Jains.
The ultimate objective of his teaching is how one can attain total freedom
from the cycle of birth, life, pain, misery, and death, and achieve the
permanent blissful state of one's self. This is also known as liberation,
nirvana, absolute freedom, or Moksha.
He explained that from eternity, every living being (soul) is in bondage of
karmic atoms that are accumulated by its own good or bad deeds. Under the
influence of karma, the soul is habituated to seek pleasures in materialistic
belongings and possessions which are the deep rooted causes of self-centred
violent thoughts, deeds, anger, hatred, greed, and such other vices. These
result in accumulating more karma.
He preached that right faith, right knowledge, and right conduct together will
help attain the liberation of one's self.
At the heart of right conduct for Jains lie the five great vows:

Nonviolence (Ahimsa) - not to cause harm to any living beings

Truthfulness (Satya) - to speak the harmless truth only
Non-stealing (Asteya) - not to take anything not properly given
Chastity (Brahmacharya) - not to indulge in sensual pleasure
Non-possession/Non-attachment (Aparigraha) - complete detachment
from people, places, and material things.

Jains hold these vows at the center of their lives. The monks and nuns follow
these vows strictly and totally, while the common people try to follow the
vows as far as their life styles will permit.
At the age of 72 (527 B.C.), Lord Mahavira died and his purified soul left the
body and achieved complete liberation. He became a Siddha, a pure
consciousness, a liberated soul, living for ever in a state of complete bliss.
On the night of his salvation, people celebrated the Festival of Lights
(Dipavali) in his honor.

TEACHINGS OF LORD MAHAVIRA

Lord Mahavira was the twenty fourth and last Tirthankara of the Jain religion
of this era
The spiritual power and moral grandeur of Mahavira'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, truth, non-stealing, celibacy, and nonpossession 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, perfect knowledge, perfect power, and
perfect bliss." Mahavira's message reflects freedom and spiritual joy of the
living being.
Mahavira 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 Mahavira also preached the importance 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 Mahavira, and his teachings were based on those of
his predecessors. He followed the well-established creed of his predecessor
Tirthankara Parshvanatha. However, Mahavira did reorganize the
philosophical tenets of Jainism to correspond to his times. Lord Mahavira
preached five great vows while Lord Parshvanatha preached four great vows.
In the matters of spiritual advancement, as envisioned by Mahavira, both
men and women are on an equal footing. The lure of renunciation and
liberation attracted women as well. Many women followed Mahavira's path
and renounced the world in search of ultimate happiness.
In a few centuries after Mahavira's nirvana, Jain religious order grew more
and more complex. There were schisms on some minor points although they
did not affect the original doctrines as preached by the Tirthankaras. Later
generations saw the introduction of ritualistic complexities which almost
placed Mahavira and other Tirthankaras on the throne of Hindu deities.

Significant points of Teachings of Lord Mahavira

Mahavira made religion simple and natural, free from elaborate ritual
complexities. His teachings reflected the internal beauty and harmony
of the soul.

Mahavira taught the idea of supremacy of human life and stressed the
importance of the positive attitude of life.

Mahavira's message of nonviolence (Ahimsa), truth (Satya),

non stealing (Achaurya), celibacy (Brahma charya), and non possession
(Aparigraha) is full of universal compassion.

Mahavira 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.

Mahavira emphasized that all living beings, irrespective of their size,

shape, and form how spiritually developed or undeveloped, are equal
and we should love and respect them. This way he preached the
gospel of universal love.

Mahavira rejected the concept of God as a creator, a protector, and a

destroyer of the universe. He also denounced the worshiping of gods
and goddesses as a means of material gains and personal benefits.

JAIN PRACTICES

Monasticism

An essential aspect of Jainism is the ascetic lifestyle. Monks and nuns

undertake the ascetic life full-time and take the "Five Great Vows."

In addition to keeping these vows carefully, Jain monks and nuns

observe other special practices that set them apart. They do not eat
when it is dark or in front of a layperson, they do not accept food that
is cooked for them, they do not wear shoes, they do not stay in one
place for a prolonged period of time, they do not touch any person of
the opposite sex and they wear simple white clothes.

Monks are expected to be homeless, shave their heads and beg for
food. The vow of ahimsa requires them to be vegetarians. Some sects
take these already strict vows even further. For instance, to more
perfectly fulfil the principle of nonviolence to any living thing, some do
not eat vegetables, but only fruit, nuts and milk. Also on this principle,
some wear masks over their mouth and nose to avoid inadvertently
harming insects or microbes by inhaling them.

To more completely demonstrate their non-attachment to material

possessions, some sects eat out of their hands rather than own a bowl,
and dont prefer wearing any clothes rather than own even a simple
white cloth.

The disciplined life is not only for monks and nuns, but for all people.
Those who do not undertake the monastic life take lesser vows that
closely parallel the greater.

There are two main sects within the Jain philosophy: 1) Digambara
(sky-clad) and 2) Svetambara (white clad). Within these two groups
are many sub-sects, however there are little doctrinal differences
between the major divisions of the Jain way. Separation comes from
differences in rites and practices. For example the Digambara sects are
sky-clad, meaning theyve renounced even wearing clothing, as it
displays attachment to earthly items and concepts/emotions such as
shame. According to their philosophy, they wear the very atmosphere
around them. The Svetambara or white clad sect wear simple white
robes and also believe that women can achieve moksha (liberation).
The Digambara do not believe this because of social restraints on
women.

Idol Worship

The idols of twenty-four Tirthankaras in Jain temples 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 Mahavira's idol is recognized by the
symbol of a lion.

Various offerings are now made before the image. Grains of rice are
arranged in the symbolic figure of Jainism, a swastika (denoting the

four possible kinds of rebirth, as heavenly beings, humans, lower living

beings, or creatures of hell) having above it three dots (the Three
Jewels of Right Faith, Right Knowledge and Right Conduct), and at the
top a single dot within a crescent for the final resting place of the
liberated souls. The other offerings may be flowers, incense, fruit and
sweets though the practice varies. After other prayers the Navkar
Mantra is repeated.

JAIN SHLOKAS
The amkra Mantra[edit]
Prakrit

English

Meaning

am Arihanta

I bow to the Arihants, the

Conquerors.[7]

am Siddha

I bow to the Siddhas.

am Ayariya

I bow to the Acharyas.

am Uvajjhya

I bow to the Upadhyayas.

am L Savva
Sha

I bow to all the Sages of the

world.

spann caamkkr,
savvapvappasa

This five-fold salutation

completely destroys all the
sins.

Magal a ca
savvsi, paamama
hava magala

And, of all auspicious

mantras, (it) is indeed the
foremost auspicious one.

Some important Jain shlokas with their meanings darshanam deva devasya, darshanam ppa nshanam,
darshanam svarga sopnam, darshanam moksha sdhanam
Even the heavenly Gods revere Tirthankar Bhagavn. Sincere
obeisance to the idol of Tirthankar Bhagavn destroys all sins. It is
the first step towards attaining heaven and obeisance to the idol of
Tirthankar ultimately leads to liberation
mangalam bhagavna veero, mangalam gautama prabhu,
manglam sthlibhadrdy, jaina dharmostu mangalam
Bhagavn Mahveer is auspicious. Ganadhar Gautam Swmi is
auspicious
Sthlibhardra and all true ascetics are auspicious. Jain dharma (way
of life) is auspicious
arhanto bhagavanta indramahith, siddhScha siddhisthit,
chry jinashsanonnatikar, poojy updhyyakh,
shree siddhnta supthakaa munivar, ratnatrayrdhakh,
panchai te parameShthinah pratidinam, kurvantu vo mangalam
The Lord Arihants (Omniscients) who have been worshipped by
Indra (King of heavenly beings), the liberated souls who are the
Siddhas (who reside in Siddhashil top of the universe), the heads
of the religious order (chryas) who reinforce the fourfold order
established by the Jinas, the revered Updhyas who are well
versed in and the true teachers of the holy scriptures, the Sdhus
(and Sdhavis) (Ascetics) who are the followers of the true path of
liberation (bearers of the three jewelsMay all these five entities
(beings) bestow blessings everyday and make your day auspicious
chattri mangalam, arihant mangalam
siddh mangalam, sh mangalam
kevalipaNNatto dhammo mangalam
chattri loguttam, arihant loguttam
siddh loguttam, sh loguttam
kevalipaNNatto dhammo loguttamo
chattri saraNam pavajjmi
arihante saraNam pavajjmi
siddhe saraNam pavajjmi
sh saraNam pavajjmi
kevali paNNatam dhammam sharaNam pavajjmi

There are four auspicious beings/entities in the universe; the

Arihantas are auspicious;
The Siddhas are auspicious; the Sdhus are auspicious;
The dharma explained by the omniscient is auspicious
There are four supreme beings/entities in the universe; the
Arihantas are supreme;
The Siddhas are supreme; the Sdhus are supreme;
The dharma explained by the omniscient is supreme
I take refuge in the four beings/entities of the universe; I take
refuge in the Arihantas;
I take refuge in the Siddhas; I take refuge in the Sdhus;
I take refuge in the dharma explained by the omniscient

ARCHITECTURE AND SCULPTURES

The contribution of Jain art to the mainstream art in India has been extensive
and far reaching in nature . Every phase of Indian art is represented by a Jain
version of the same. Each and every phase is worthy of meticulous study,
understanding as well as in depth analysis.
The grand Jain temples and sculptured monuments of Karnataka,
Maharashtra and Rajasthan are world-renowned. The most spectacular of all
Jain temples are found at Ranakpur and Mount Abu in Rajasthan. Deogarh,
Ellora, Badami and Aihole also have some vital specimens of Jain art and
architecture.
Jain architecture cannot be accredited with a style of its own, for in the first
place it was almost a subsidiary of Hindu and Buddhist styles. In the initial
years, many Jain temples were made adjoining the Buddhist temples
following the Buddhist rock-cut style. Initially these temples were mainly
carved out of rock faces and the use of bricks was insignificant. However, in
later years Jains started building temple-cities on hills based on the concept
of mountains of immortality.
Each temple, though, followed a set pattern, styles, designed on principles of
architecture in use during the period. The only variation was in the form of
frequent Chamukhs or four-faced temples. In these the image of a Tirthankar
(fordmaker) would face four sides or four Tirthankars would be placed back
to back to face four cardinal points. Entry into this temple would be from four
doors. The Chamukh temple of Lord Adinath is a characteristic example of

the four-door temple. Built in 1618AD on the site of an older structure, it

houses a 23 sq feet cell chamber. One doorway leads out to the assembly
hall in front while the other three have porches leading into the main
courtyard.
VISIT TO THE MYTHIC SOCIETY AND ARCHAOLOGICAL MUSEUM
In order to have a good foundation to study Jain architecture and sculpture,
we visited the -Mythic Society and the Archaeological Museum.
The Archaological Museum of Bangalore (estd in 1865) is one of the oldest
museums in India and the second oldest museum in South India. It is now an
archaeological museum and has a rare collection of archaeological and
geological artifacts including old jewellery, sculpture, coins and inscriptions.
The Mythic Society, Bangalore. (estd 1909) had a large collection of books
covering a wide spectrum of the written word. For research scholars like
ourselves, The Mythic Society Library offered books on Anthropology,
Epigraphy Archaeology, History, culture, traditions, folklore art and
Architecture, ethnology, Literature and allied subjects. Apart from the finest
collection of books, the library has research journals from reputed
organizations all over the world.
We didnt want to rely on internet sources and decided that primary sources
would give us the best understanding of the topic. These two places gave us
so much insight into the many aspects of Jainism on which we planned to
base our study. The museum had the statues of Lord Mahavira and the
Mythic Society had an outstanding collections of books on both Jainism.
It is evident that the cultures of the Jains, have soared through the entire
nation, captivating many. It is said that religious traditions and practices are
dynamic, and change with time. But in the case of Jainism, cultures have
remained steadfast to their roots- to their creators and to their carriers.
These points are what inspired us to take up the study of the history of these
great traditions.
We had an amazing journey going through the testimonies of time.

Interior Layout of Jain Temples

Usually the exits lead into a series of columned chambers into the central
halls of the temple. These columns, standing around for no apparent
purpose, might make the place seem like a mindless labyrinth, but on closer
scrutiny it becomes evident that there is a style and method involved in it.
Simply put, these are temples within a temple, divided into sanctums and
surrounded by a range of chapels and shrines, and the maze of columns act
as a defense against plunderers. The principle impression gathered from
these temples is the variety of their sections but in harmony with each other.
The pointed spires above each dome are different, yet it signifies the position
of a chapel, hall or any other chamber inside.

Jaina Art
The Jain art and literature thrived most dynamically between the 10th and
the 15th century AD and the period saw the building of a very large number
of Jain temples with exquisite sculptural carvings. During the period, new
forms and iconographic features of various deities were formulated and
gradually the number of arms and thereby the attributes increased to make
the most of the manifestations more as the specimens of codified texts. The
angularity and flexion along with embellishments and ornamentation were
other distinct features of medieval Jain sculptures.
The art and architecture of the Jains have the main objective to maintain,
preserve and glorify the culture extensively. They also glorify the devotees
too internally with psychological bliss. Jains realized that true art represents
the spirit of true religion. Besides its religious value, it has been taken as a
treasure of the country. That is why many Jain art centers have become
tourist attractions now.
The Jains could feel proud of their rich cultural heritage since the earliest
times. It has a religious orientation in its art in varied forms. Being
predominantly idolaters, they have good iconography and icon making art.
Footprints are also a specialty of Jain art to make one remember to follow the
path led by the Victors. Marked and adored images were also made for
sectional identification later. This idol making art is a highly creditable one in
Gujarat and Rajasthan states of India.

The temple making art is also superb in Jain architecture. Many temples have
fine decorative art of surprising nature such as at Khajuraho, Deogarh, Mt.
Abu, Ranakpur etc. The temples sometimes have a magnificent tope in front
of them such as at Hastinapur, Mathura etc. Many temples have free
standing pillars called vanity-subduing pillars again a specialty of the Jains in
religious field.
Excellent Jain architecture and sculpture can also be seen in the rock-cut
caves found in Mathura, Bundelkhand, Madhya Pradesh and Orissa. A
number of rock-cut caves have been discovered in Udaigiri and Khandagiri,
twin hills in Puri District of Orissa and in Ellora in Maharashtra.
Wall paintings are also found in many temples and caves representing
religious stories, tenets and prominent incidents of Victors lives, mother's
dreams, legendary scenes, miniature painting and palm leaf or paper
decoration (manuscripts) which has also been an art of respect. The
exquisite samples of this art are found in many Jain manuscript libraries.
Wood carving has also been an art.

Ellora Jaina Cave Temple

The Indra-sabh at Ellora is the best of the known Jaina cave temples of the
medieval period. It is cut out of the solid rock. Entering the courtyard, on the
right is an elephant on a pedestal and on the left is a monolithic column, now
fallen, surmounted by a quadruple image of a Trthakara. In the centre is an
elaborate square porch over another quadruple image. A sort of double
verandah gives access to the lower hall of the temple. There are two large
images of Lord nti, the sixteenth Trthakara, at one end of the verandah.
At the other end is a stone stairway leading to the upper hall. Both the halls
are adorned with pillars. The walls of the upper hall are filled with sculptured
Jina-figures. Among the sculptured figures the most prominent are Lord
Prva, Lord Mahvra and Gommata (Bhubali).

Architectural Features
Pillar/Mana-stambha Architecture
Another remarkable contribution of the Jainas in the field of architecture is
the creation of many stambhas or pillars of pleasing design and singular
grace which are found attached to many of their temples. In connection with
these manastambhas, as they are popularly called, the famous authority on
Jaina architecture, Dr. James Fergusson, states that it may be owing to the

iconoclastic propensities of the Muslims that these pillars are not found so
frequently where they have held sway, as in the remoter parts of India; but,
whether for this cause or not, they seem to be more frequent in south India
than in any other part of India.

Stupas
Like the Buddhists, Jainas also erected stupas in honor of their saints, with
their accessories of stone railings, decorated gateways, stone umbrellas,
elaborate carved pillars and abundant statues. Early examples of these have
been discovered in the Kankali mound near Mathura in Uttar Pradesh, and
they are supposed to belong to the first century B.C.
Towers
There is evidence to show that apart from pillars the Jainas. especially from
northern India, constructed a great number of beautiful towers dedicated to
their Tirthankaras. There is such a tower which is still adorning Chittor in
Mewar (Rajasthan) and it is considered as one of the best preserved
monuments in India. This Jaina Tower at Chittor is a singularly elegant
specimen of its class.
Paintings
Along with architecture and sculpture, the, Jainas have contributed in a large
measure to the development of art of painting in India. The tradition of Jaina
painting is as old as Buddhist painting and innumerable Jaina paintings of
exquisite quality could be found on walls. palm leaves, paper, cloth, wood,
etc. It is significant to note that the Jainas possess a very extensive treasure
of manuscript paintings drawn in the early Western Indian Style, sometimes
called the 'Gujarat Style' or specifically the 'Jaina Style'.
Temple-cities
Further, the grouping together of their temples into what may be called
'Cities of Temples' is a peculiarity which the Jainas have practiced to a
greater extent than the followers of any other religion in India. Such notable
temple cities are found, among other places, at (i) Satrunjaya or Palitana in
Gujarat, (ii) Girnar in Gujarat. (iii) Sammed-Shikhara in Bihar (iv) Sravana

belagola in Hassan District, Karnataka and (v) Mudabidri in South Kanara

District, Karnataka.

SPREAD OF JAINISM
Jainism had already been established as an important religion in various
provinces of India before Mahavira began his missionary activities. During his
period, Magadha, Kausala, Kapilavastu, Vaisali etc. were prominent Jain
Centers. After Mahavira's Parinirvana, the Sisunagas, Nandas, Kharavela,
Mauryas, and others who provided all possible facilities to develop its
literature and cultural activities patronized Jainism. The Southern part of
India was also a great center of Jainism. Andhra, Satavahanas, Pallavas,
Pandyas and others were main dynasties, which rendered sufficient royal
patronage and benefits to Jainism and its followers through the spirit of
religious toleration, which existed in this region. The Jainas were given
magnificent grants for their spiritual purpose. Kings erected numerous Jain
temples and sculptures throughout the ages and many facilities were
provided for literary services throughout India. As a result the Jana Acaryas
wrote their ample works in Sanskrit, Prakrit, Apabhramsa, Tamil, Kannada,
Telagu, Marathi, Hindi, Gujrati and other modern Indian languages.

6 Reasons for the Spread of Jainism

1. Use of Simple Language:
Mahaviras religious message was in simple language. His religion was
spread through the language of the masses like Magadhi, Prakrit and
colloquial languages. The masses were drawn to it as it was in the language
they spoke and understood better. Acceptance by the masses soon led it to
spread throughout India.

2. Simple Doctrine:
Secondly, Vardhaman Mahaviras Jainism came to the masses as a welcome
relief. They were already fed up with the highly complex Vedic rites and
rituals. Jainism was simple, unlike the Vedic religion. The people found it easy
to understand and accept. Nonviolence and other practical moralities that
Jainism advocated attracted the people to it. A comparatively easier way to
liberation was its edge over the Vedic religion and thereby it came to gain
wider adherence.
3. Personality of Mahavira:
The strong and impressive personality of Mahavira was another factor in this
regard. His simple way of living and impressive manner of conversation and
pious admonitions drew the masses to him. A rejection of the highly complex
Vedic rites and rituals and a de-recognition of God came as a relief to the
masses. A prince by birth leading the life of a spiritual recluse drew to him
wider popularity, sympathy, support and acceptance. The spread of Jainism
was, thus, a resounding success.
4. Patronage or Rulers:
Fourthly, the Kshatriya kings and princes, already unhappy with the
increasing influence of the Brahmins in the society, came to accept Jainism
and patronize it as it was anti-Brahminical and sponsored by an ex-prince.
The mighty king of Magadha, Ajatasatru and his successor Udayin patronized
Jainism. With Chandragupta Mauiyas patronage, Jainism spread rapidly and
extensively. Emperor Kharavela of Kalinga also played a key role in spreading
Jainism during 1st Century B.C.
In course of time, the southern dynasties like the Chalukya, Rastrakuta,
Ganga etc. patronized Jainism. Jainism still retained its credibility during the
Mughal rule. Hiravijaya Suri and Bhanuchandra Upadhyaya were its
exponents invited by Emperor Akbar to the Ibadatkhana at Fatehpur Sikri to
put forward the substance of Jaina spirituality. Thus, royal patronage went a
long way to spread Jainism.
5. Role of Jaina Monks:
Fifthly, the role of the Jaina monks and mendicants was unique for the spread
of Jainism. Mendicants directly indoctrinated by Mahavira went to spread
Jainism in every nook and comer of India. Jaina saint Bhadrabahu was
instrumental in the spread of Jainism in South India during 4th Century B.C.

He had taken Emperor Chandragupta Maurya to Sravanvelgola in South,

where the latter breathed his last. The traders and businessmen invariably
accepted Jainism.

The Jaina assembly at Pataliputra, convened after Bhadrabahus departure

for the South, compiled the teaching of Mahavira in to twelve Angas.
Another such assembly was convened in 512 B.C. at Vallabhi (in Gujrat)
under the chairmanship of Nagarjuna. It codified all principles and Agamas
of Jainism into Anga, Upanga, Mula and Sutra. The Jaina saints spread Jainism
from their seats which led its spread throughout India. One such centre was
the cave-complex of Udayagui in Bhubaneswar.
6. Role of the Jaina Writers:
Lastly, the facile pen of the Jaina writers contributed greatly to endear
Jainism to the masses. Authors like Hemachandra, Haribhadra, Somadeva,
Gunabhadra and Ravikirti wrote extensively on the principles of Jainism.
Their fiery writing warmed the hearts of the people with its religious heat and
spiritual radiance. These causes were responsible for the spread of Jainism
among the masses. The harvest was bumper and remarkable.

Spread of Jainism in India and Abroad

Jainism is religion as old as time itself. It has neither a beginning nor an end
i.e. it is anadhinidhan. Archaeological findings and study of various
manuscripts suggest the presence of Jainism even before the Aryanization or
the coming of Aryans. Rishabh Deva in his quest to spread his knowledge
traveled across the globe thus spreading the seeds of Jainism.
Jainism again bloomed outside India in about eighth century BC. It reached
Ceylon, now Sri Lanka, and became one of the major religions there. The
existence of Jainism is also seen in various other countries like Nepal,
Greece, Afganistan, Panhave(Iran) etc. Rishabh Deva, the 1st tirthankara is
said to have traveled to Bhali (Bactria), Greece, Svarnabhumi, Panhave(Iran),
etc. Also historians have come across descriptions proving presence of
Digambar Jain monks in Siam, Philistia and Iran.

Kings who made Jainism Popular

Jainism is considered one of the most ancient religious traditions of India.
There was a time when Jainism was popular both in north and south India
and patronized by many great kings of great repute, including Chandragupta
Maurya.
Shrenika Bimbsara, a powerful, kind and just king whose reign lasted for 28
was a convert from Buddhism to Jainism. Similarly, King Nandavardhana, a
great Nanda monarch who conquered Kalinga and most of Upper India with
his huge army, was a patron of Jainism.

COMPARISON WITH BUDDHISM

Buddhism is centered upon the life and teachings of Gautama Buddha,
whereas Jainism is centered on the life and teachings of Mahavira.
Buddhism is a polytheistic religion and its main goal is to gain
enlightenment. Jainism is also a polytheistic religion and its goals are based
on non-violence and liberation the soul.
As people generally link these 2 traditions with each other, it is vital to
understand their difference.
Comparison chart
Buddhism

Jainism

Place of
worship

Buddhist monasteries,
temples, shrines.

Temple

Place of
origin

Nepal and the Indian

subcontinent

India.

Practices

Meditation, the Eightfold Path;

right view, right aspiration,
right speech, right action,
right livelihood, right effort,
right mindfulness, right
concentration

Five vows of Truth, Nonviolence, Non-stealing, Nonattachment, control over

desires and senses. Greater
emphasis on non-violence and
truth. Also follow 3 jewels of
Right Perception, Right
Knowledge and Right Conduct

Use of
statues
and
pictures

Common. Statues are used as

meditation objects, and
revered as they reflect the
qualities of the Buddha.

Common.

Goal of
religion

To attain enlightenment and

be released from the cycle of
rebirth and death, thus
attaining Nirvana.

To gain liberation and be

released from cycle of
rebirths, adopt a path of nonviolence towards all living
beings.

Founder

The Buddha (born as Prince

Siddhartha)

Rishabhdev- 1st Tirthankar in

this era, Further revived by
Vardhaman Mahavir- 24th and
final Tirthankar of this era

Means of
salvation

Reaching Enlightenment or
Nirvana, following the Noble
Eightfold Path.

Goal is to unshackle the soul

from bondages of karma
which results in misery due to
many rebirths and deaths.
Once soul is freed from these
bondages, it achieves Nirvana
and becomes perfect soul free
from all attachments, in an
eternal blissful state

Belief of
God

The idea of an omniscient,

omnipotent, omnipresent
creator is rejected by
Buddhists. The Buddha
himself refuted the theistic
argument that the universe
was created by a selfconscious, personal God.

Jainism does not believe in a

Creator God.

Life after
death

Rebirth is one of the central

beliefs of Buddhism. We are in
an endless cycle of birth,
death and re-birth, which can
only be broken by attaining
nirvana. Attaining nirvana is
the only way to escape
suffering permanently.

Until liberation is achieved,

circle of rebirths and deaths
continue due to Karma via
incarnations in any life form
on earth, as also heavenly
and hellish life forms.

Clergy

The Buddhist Sangha,

composed of bhikkhus (male
monks) and bhikkhunis
(female nuns). The sangha is
supported by lay Buddhists.

Monks, nuns.

Scripture
s

Tripitaka - a vast canon

composed of 3 sections: the
Discourses, the Discipline and
the Commentaries, and some
early scriptures, such as the
Gandhara texts.

Religious scriptures called

Agamas. Many other
canonical texts.

Literal
Meaning

Buddhists are those who

follow the teachings of the
Buddha.

To become a Jina (liberated

soul) by following the
teachings of 24 Tirthankars
(ford-makers/teachers)

Human
Nature

Ignorance, as all sentient

beings. In the Buddhist texts,
it is seen that when Gautama,
after his awakening, was
asked whether he was a
normal human being, he
replied, "No".

Human suffering is due to

negative effects of bad karma
and excessive attachment to
material aspects of world.

Goal of
Philosop
hy

To eliminate mental suffering.

Jainism is a way of life, adhere

to teachings of Tirthankars,
respect all life forms and end
goal is to achieve Nirvana.

Follower
s

Buddhists

Jains.

Marriage

It is not a religious duty to

marry. Monks and nuns do not
marry and are celibate.
Advice in the Discourses on

Marriage is a social
convention and not linked to
religion. But followers must
strictly follow monogamy.

how to maintain a happy and

harmonious marriage.

Monks, though have

renounced material world,
hence strictly follow celibacy.

Authorit
y of
Dalai
Lama

Dalai Lamas are tulkus of the

Gelug school of Tibetan
Buddhism. They are cultural
figures and are independent
of the doctrinal basis of
Buddhism.

N/A.

View of
the
Buddha

The highest teacher and the

founder of Buddhism, the alltranscending sage.

Buddha is considered as
contemporary of Mahavir

Original
Languag
e(s)

Pali

Ancient texts were written in

various languages,
predominantly in Magadhi,
language prevalent at time of
Mahavir and Buddha.

Status of
women

No distinctions between men

and women. Women are
equal to men, and men are
equal to women in the
Sangha. The Buddha gave
Men and Women equal rights
and a major part in the
Sangha.

Women can become nuns.

Holy
days/Of
cial
Holidays

Vesak day in which the birth,

the awakening, and the
parinirvana of the Buddha is
celebrated.

Paryushan festival

Principle

This life is suffering, and the

only way to escape from this
suffering is to dispel one's

Respect all living things.

Attain liberation by avoiding
and shedding of bad karma

cravings and ignorance by

realizing the Four Noble
Truths and practicing the
Eightfold Path.

which is the cause of rebirths

and all sufferings. Five vows
and three jewels.

Time of
origin

2,500 years ago, circa 563

B.C.E. (Before Common Era)

Very ancient. One of the

oldest religions as origin of 1st
Tirthankar is too ancient and
obscure. Mahavir (24th
Tirthankar) born in 599 B.C.E.

Populati
on

500-600 million

50-60 million

Concept
of Deity

n/a. According to some

interpretations, there are
beings in heaven realms but
they are also bound by
"samsara". They may have
less suffering but have not
yet achieved salvation
(nibbana)

Numerous deities known as

Tirthenkaras. But Jains do not
worship them in literal sense
of idol worship to ask favors.
Rather, these Tirthankars are
venerated as ideal Men and
teachers whose teachings
should be followed.

View of
other
Dharmic
religions

Since the word Dharma

means doctrine, law, way,
teaching, or discipline, other
Dharmas are rejected.

Comradeship with other

Dharmic religions.

Symbols

The conch, endless knot, fish,

lotus, parasol, vase,
dharmachakra (Wheel of
Dharma), and victory banner.

Swastika(used it long before it

became a symbol for
antisemitism).

Religion
which
atheists
may still
be

Yes.

Yes. Jains do not believe in the

idea of a Creator God. The
laws revolve around Karma.
Good Karma lead to spiritual
elevation and bad Karma and

adherent
s of

bad deeds to decline.

Views on
Other
Religions

Being a practical philosophy,

Buddhism is neutral against
other religions.

Belief in pluralism and respect

other religious view points
and try to accomodate them.

Can
atheists
partake
in this
religion's
practices
?

Yes.

Yes

Place
and Time
of origin

The origin of Buddhism points

to one man, Siddhartha
Gautama, the historical
Buddha, who was born in
Lumbini (in present-day
Nepal) during the 5th century
BCE.

Very ancient, origin obscure

dating many millenia

CONCLUSION
It is a well known saying by lord Mahavira, which goes as- 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, perfect knowledge, perfect power
and perfect bliss. Lord Mahavira, the 23rd tirthankara was one of the
pioneers of Jainism in the Indian subcontinent and abroad. He was the
visionary of principles such as abstaining from theft, non violence, chastity,
truthfulness and non attachment. It is very evident that the teachings of lord
Mahavira have gloriously spread its wings and soared through the
subcontinent, in order to liberate people from their sorrows and to give them
a life of eternal bliss where all desires are extinguished. It is because of the
fact, that lord Mahavira succeeded in capturing the hearts and minds of his
disciples all over the country, that his followers were inspired to attain a
state of liberation, and to carry with them these precious teachings for future

generations. The religious practices associated with Jainism have survived

the test of time because of their need and the popularity of their mouldersthe religious figures who shaped many of the practices for their followers.
Our group felt that the importance of the traditions of Jainism as well as their
widespread use and significance in many communities required bold
recognition- the teachings advocated by lord Mahavira itself inspired us to
think in a different light and be true to ourselves as human beings. Learning
about the culture and history of Jainism made this experience much more
meaningful and really taught us about the importance of conserving
historical literature. In addition, our visit to Shravanabelagola was the cherry
on top - a hands on experience of one of the most breathtaking sites of Jain
history, architecture and military preparedness.
Conclusively, our journey of gaining knowledge about Jaina history and
culture was a lot more than pages in a book- it was a spiritual journey as
well, and all of us have learned about the significance of applying such
traditions to improve the quality of our lives. We also gained immense
knowledge about the framework of Jain traditions and practices and the
settlement of various empires throughout the subcontinent. In the end, our
mission, to learn about the history of Jainism was successful.

It showed us the right path and the light for the way.