JAINIS

M
A Journey Through Non-Violence
and Spirituality
Our Team
Oishee Roy
Aditya Rawat
Pramit Banerjee
Imran Irfan Usmani
Shalomi Nath
Navya Reshamwala
Snigdha Das
Shruti Agarwal
Krittika Agrawal
 CONTENT
S
1.Introduction
2.Origin of Jainism
3.Principles, Teachings and Philosophy
4.Symbols under Jainism
5.Jain Rituals and Practices
6.Jain Art and Architecture
7.Jain Texts and Scriptures
8.Digambara and its Subsects
9.Svetambara and its Subsects
10.Jainism in Modern Times
11.Contribution to Environmentalism
12.Contribution to Economics
13.Conclusion
 INTRODUCTION
• The word Jainism is derived from the word Jina,
meaning Conqueror.
• Being one of the oldest religions of the world, Jainism
emphasizes on a way of life. It stresses on the
cyclical nature of universe
• Jainism embarks on practicing Ahimsa or non-
violence towards all living beings, which is
a hallmark of this spiritual discipline.
• It denies the existence of God and rejects
the authority of the Vedas.
• Atman or the soul is believed to be the core of Jain
philosophy, which is fundamental in experiencing
existence and gaining knowledge.
• It mentions that the universe has living beings(Jiva)
and non-living beings(Ajiva). Karma is based on
Jiva’s interaction with Ajiva
 ORIGI
• N C.E., although
Jainism traced its roots back to the 6th century
its roots may be even older.

• Pre-Jain traditions may have likely evolved from earlier traditions

and philosophies embarking on non-violence. These may have
existed during Indus Valley Civilisation and
among various tribal and ascetic communities.

• Jains believe that they don’t have a historical foundation. Instead,

they believe that their religion was carried forward by the teachings
of 24 Tirthankaras. The first Tirthankara was believed to be
a giant who lived 8.4 million years ago.

• Tirthankaras literally refer to the “Ford Makers”, i.e., one

who leads the way across the stream of rebirths
to salvation.
 ORIGIN
• The first Jain figure for whom there is reasonable historical
evidence is Parshvanatha (or Parshva), a renunciant
teacher who may have lived in the 7th century BCE and
founded a community based upon the abandonment of worldly
concerns. Jain tradition regards him as the 23rd
Tirthankara of the current age (kalpa).

• The 24th and the last Tirthankara of that age was

Vardhamana, who is known as the epithet Mahavira
(“Great Hero”) and is believed to have been the last teacher
of “right” knowledge, faith and practice. Although traditionally
dated to 599-527 BCE. Mahavira must be regarded as a close
contemporary to Buddha. The legendary accounts of Mahavira’s
life preserved by the Jain scriptures provide the basis for his
biography and enable some conclusions to be formulated about
the nature of early community he founded.
 The life of Mahavira
Mahavira, also known as Vardhamana, was the 24th and last Tirthankara
(spiritual teacher) of Jainism. He is regarded as the most important figure
in Jain history for having revitalized the religion and for spreading its core
principles.
Mahavira was born around 599 BCE in Kundagrama (present-day Bihar,
India), near Vaishali, into a royal family.
At the age of 30, Mahavira renounced his kingdom, wealth, and family,
choosing a life of asceticism in pursuit of spiritual enlightenment.
He practiced severe penance and extreme forms of asceticism for 12 years.
During this period, he undertook long periods of fasting and silence and
was said to have endured various physical hardships without complaint.
Mahavira’s practice also involved Ahimsa (non-violence),
Aparigraha (non-possessiveness), and Satya
(truthfulness), which would later become the key tenets
of Jainism.
Mahavira’s practice also involved Ahimsa (non-violence),
Aparigraha (non-possessiveness), and Satya
(truthfulness), which would later become the key tenets
of Jainism.
Post-enlightenment, Mahavira became known as
Mahavira, meaning "Great Hero" or "Brave One," and Jina,
meaning "Victor"
Mahavira emphasized the idea of Anekantavada, or the
principle of "many-sidedness,"which holds that reality
can be perceived from multiple perspectives.

Under Mahavira’s leadership, Jainism grew significantly.

He established an order of monks and nuns (the Sangha)
to spread his teachings and promote a life of
renunciation.
Mahavira attained Moksha (liberation from the cycle of
birth and death) at the age of 72 in 527 BCE in the town
 PRINCIPLES, TEACHINGS AND PHILOSOPHY

• Karma is a material substance that results from actions, words, and thoughts. It's
a logical way to understand good and evil, the differences between lives, and the
moral status of different creatures.

• Reincarnation is the religious or philosophical

belief that the soul or spirit, after biological death,
begins a new life in a new body that may be a
human, animal or spiritual depending on the moral
quality of the previous life's actions.
 The Three- Jewel(fold) Path

• Samyakdarshana (Right Belief)

• Samyakjana (Right Knowledge)

• Samyakcharita (Right Conduct)

 PRINCIPLES OF JAINISM

Ahimsa Satya Asetya Aparigraha

Brahmacharya
 THE EIGHT AUSPICIOUS SYMBOLS
UNDER JAINISM
1- SWASTIKA
2-NANDAVARTA
3-BHADRASANA
4-SHRIVATSA
5-DARPANA
6-MINAYUGALA
7-
VARDHAMANAKA
8-KALASHA
 JAIN RITUALS AND
1. Puja: Worship rituals involving offerings to Tirthankaras, often in temples or home shrines.

PRACTICES
2. Praktikraman: Repentance ritual performed to seek forgiveness for any harm caused, emphasizing
accountability.

3. Meditation and Asceticism: Jains engage in meditation and strict ascetic practices to purify the soul and
attain spiritual liberation.

4. Fasting: Many Jains observe fasting on special occasions to practice self-discipline and renounce attachments.

5. Sallekhana: A voluntary and conscious way of ending one's life, practiced by some ascetics to prepare for
death in a spiritually beneficial manner.

6. Festivals: Important festivals include Paryushana, focusing on forgiveness and self-reflection, and Diwali,
celebrating the attainment of moksha by Lord Mahavira.

7. Ethical Conduct: Jains adhere to the five great vows (ahimsa, satya, asya, brahmacharya, and aparigraha) to
guide their daily lives.

These rituals and practices reflect the core Jain principles of non-violence and spiritual development.
 JAIN ART
‘Jain art’ refers to religious works of art associated with
Jainism. The manuscript text Kalpasutra which contains
biographies of the Tirthankaras, also consists of
illustrations representing Jain art.
 JAIN ARCHITECTURE
The elements of Jain architecture are characterized by
their simplicity, elegance, and emphasis on symmetry
and proportion.
TYPES OF JAIN ARCHITECTURE

• STUPA (CHAITYA) : - Erected for devotional

purposes. Jain stupa has a peculiar
cylindrical three-tier structure that is quite
Ellora
reminiscent of the Samavasarana, by which it Caves
was replaced as an object of worship.
• LAYANA (CAVES): They mostly belonged to
the Digambara Jain Sect. The feature that
stands out is its rock cut architecture.
• JINALAYA (TEMPLES): The only architectural
variation specific to Jain temples is the Khajuraho Jain Stupa
frequently seen four-faced or Chaumukh
Temple
design.
 JAIN TEMPLE AND PILGRIMAGE
SITES

Parasnath Hill, Dilwara temple, Shatrunjaya Hills,

Jharkhand Mt Abu Gujrat

Shravanabelagola, Ranapukur Jain Sonagiri, Madhya

Karnataka Temple, Rajasthan Pradesh
 JAIN TEXTS &
SCRIPTURES
The Jain texts are divided into primary categories: Agamas (canonical
texts) and Non-Canonical Texts.
Agamas (Canonical Texts):
• Consists of teachings believed to have originated from Mahavira.
• 45 Agamas in Svetambara Sect, including 12 Angas (primary
texts) and 34 Angabahyas (secondary texts)
• The 12 Angas cover various topics from ethics to philosophy,
cosmology and conduct.
• Acharanga Sutra discusses rules for monks and ascetics.
• Sutrakritanga elaborates on Jain doctrines and philosophies.
• Original Agamas were believed to be lost around 200 BCE, as
per Digambara Jains.
Non-Canonical Texts
Texts written by Jain scholars and monks, valuable in understanding Jain doctrine,
ethics, philosophy, rituals and history.
• Tattvartha Sutra (by Umasvati)
• Siddhanta Texts (Digambara)
• Bhagavati Sutra
• Niyamasara

Philosophical Texts and Commentaries:

Covers philosophy, ethics and cosmology in great detail.
• Gommatsara by Acharya Nemichandra
• Contributions by Haribhadra, Kundakunda and Akalanka

Cosmology and Mythology Texts:

Rich details of cosmolgy, universe, heavens, hells, and the life cycles of beings.
• Triloksara (Essence of the Three Worlds)
• Lokavibhaga (describes Jain cosmology and concepts of
time and space.
DIGAMBARA SCHOOL AND ITS
SUBSECTS

• Mula Sangh : The Original

Community
It is the main order of the Digambara
Jains and is considered the epitome of
the Digambara Jain
tradition.

• Bispanthi, Terapanthi &

Taranpanthi : The Modern
Community
Bispanthi is known for traditional rituals;
Terapanthi for emphasizing minimalistic
practices; and Taranpanthi, for focusing
Digambara Terapanthis and Bispanthis have distinct
practices despite some similarities:

Worship Practices:

Both Terapanthis and Bispanthis worship idols with ashta-

dravya. However, Terapanthis use dry substitutes for flowers and
fruits, while Bispanthis use actual flowers, fruits, and prasad.

Deities Worshiped:

Bispanthis worship not only Tirthankaras but also Yaksha and

Yakshini, such as Bhairava and Kshetrapala. In contrast,
Terapanthis strictly worship only Tirthankaras.

Religious Practices:

Bispanthis include aarti and offerings in their religious practices,

whereas Terapanthis exclude these traditional offerings.
 SVETAMBARA SCHOOL
Svetambaras follow the preachings of Parashnatha, i.e. they believe in only four restraints -----
i) Ahimsa (Non-violence)
ii) Satya(Truth)
iii) Asteya (Non-stealing)
iv)Aparigraha (Non-attachment)
(except Brahmacharya) to be followed to attain Kevalya.
They believe that 23rd,24th Tirthankaras did marry, unlike as
thought by Digambara sect.
The monks of Svetambara school can have--
i) simple white clothing.
ii) a begging bowl.
iii) a brush to remove insects from their path.
Iv) books and writing materials with them.
Sthulabhadra was the founder of the Svetambara school.
Followers are called Yati,Sadhu,Acharya.
Accepted Angas and Upangas.
Women could attain salvation.
Considered 19th tirthankars as woman ;Malli began her life as a princess.
 SVETAMBARA SCHOOL

Murtipuj Sthanka Terapan

aka
Idol worship vasi thi
In the prayer hall they do fast and festival No idol worship
Offered flowers, fruits
2 main attributes
Idols wore rich clothes and jewellery i)Dhundhiya(searcher) organised under Acharya
stay in temples and special building ii)Sadhumargi(sadhu followers)
called Upsaryas. meditation is important
4 main attributes called reformists
i)Pujera(worshipper) mainly in Gujrat,Punjab, as they preach simplicity in religions
ii)Devarasi(temple residents) Rajasthan
iii)Chaityarasi(temple residents) do not build monasteries
Wear Munh Patti
iv)Mandir margi(followers of the temple path)
Rajasthan,Bikaner,Jodhpur
mostly in Gujrat Mewar
do not wear Munh Patti wear Munh Patti
 JAINISM IN MODERN TIMES:

• 10 Million Jains around the world,the vast majority of whom live in India.
• Its preachings and philosophy are open to all, as opposed to those of the Vedic
religion.
• Jainism's philosophy of non-violence, love and respect for all beings
has influenced modern environmental movements such as the Chipko
movement along with other areas of philosophy.
• Bhedvigyan : Soul is distinct from the physical and mental elements that bind
it to rebirth
• The Supreme Court legitimized the concept of Passive Euthanasia which
gained support of Jainism and Buddhism unlike other religions.
 Contribution to
Environmentalism:

Caring for the Earth and Environment is the way of life for the Jain
community by following the two key principles of Jainism in
everyday life.
• Ahimsa:
1.Be Compassionate
2.Minimize injury to all forms of life including Air, Water, Earth,
Plants and Animals.
3.Be Vegan and avoid the use of animal based products.
• Non-possessiveness/self-restraint:
1.Reduce our needs and wants as far as possible.
2.Reuse/ Recycle products. Eliminate waste
3.Share resources
 Contribution to
Economics
• Aparigraha: Detach from materialism
• Jainism and sustainable economics:
Mahavira's economics accepts both materialism and
spiritualism.
The objective of the economics of Jainism is to live life
peacefully and happily (that is, limit to wealth = peace +
happiness).
• Relevance of Jain economic principles in
today’s world:
1. Sustainable development
2. Ethical business practices
3. Self- Purification
 Conclusi
on
Jainism, with its ancient principles of non-violence (ahimsa), truthfulness
(satya), non-possessiveness (aparigraha), and self-discipline, offers timeless
relevance in today's world. In an era marked by environmental concerns,
mental health challenges, and societal divides, Jain principles provide a
pathway for sustainable living, inner peace, and social harmony.
1. Environmental Sustainability: Jainism’s core principle of ahimsa, or non-violence, extends to all living
beings and encourages the preservation of life. This aligns with modern environmental ethics, where the
need for sustainable practices is critical to countering climate change and biodiversity loss. By promoting
vegetarianism, mindful consumption, and a reduced ecological footprint, Jain teachings foster a way of life
that prioritizes environmental stewardship.

2.Mental and Emotional Well-Being: Jain practices emphasize inner peace, self-discipline, and simplicity.
Aparigraha, or non-possessiveness, encourages detachment from materialism, which is increasingly valuable in
our consumer-driven society. Embracing these values can help individuals achieve a balanced state of mind,
reduce stress, and enhance mental well-being.
3. Ethical Business Practices: With a growing emphasis on corporate responsibility, Jainism's
principles align well with modern ethical business practices. Concepts like satya (truthfulness)
and aparigraha can guide companies toward transparency, ethical decision-making, and socially
responsible operations, fostering trust and sustainability.

4. Personal Development: Jainism encourages individuals to pursue spiritual growth,

emphasizing discipline, self-control, and continuous learning. In a world focused on personal
achievement, these principles remind us to strive for balance and fulfillment beyond material
success.

In essence, Jainism offers a timeless framework

that can guide individuals and societies toward
ethical, sustainable, and compassionate living,
reinforcing values that address many of the
global challenges we face today.
THANK
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