Jainism

Jainism, one of the world’s oldest religions, is known for its profound philosophy, ethical principles, and commitment to non-violence. The origins of Jainism are rooted in ancient India, and understanding the causes that led to its emergence provides valuable insights into its teachings and practices. Jainism rose to prominence in the sixth century B.C., thanks to Lord Mahavira’s promotion of the religion. Lord Mahavira was the final of the 24 Tirthankaras. 

What is Jainism?

• Jainism, also known as Jain Dharma, is one of the oldest religions that originated on the Indian subcontinent and continues to be practiced without interruption.
• The religion has prehistoric origins, with traditions claiming a lineage that predates 3000 BCE, even earlier than the rise of Indo-Aryan culture.
• Jainism teaches an eternal and cyclical worldview, holding that religion has no historical founder but is periodically rediscovered by enlightened beings called Tirthankaras.
• A unique feature of Jainism is that it has never compromised on nonviolence (Ahimsa) in principle or practice during its over 5000-year history, making it the world’s strictest tradition of nonviolence.
• The Rigveda contains references to two Jain Tirthankaras, Rishabhanatha and Arishtanemi, showing the antiquity and cultural interconnections of Jain ideas.
• Jains consider Ahimsa Paramo Dharmah, meaning nonviolence is the highest religion, applicable in thought, speech, and action at both individual and collective levels.
• Jainism upholds a truly egalitarian view of the soul, affirming that all forms of life—from humans to animals, insects, microbes, and plants—possess Jiva (soul) and deserve equal moral consideration.
• Jain cosmology teaches that the universe is eternal, not created, maintained, or destroyed by any God, but functions according to universal and natural laws.
• The universe undergoes perpetual cycles of progress (Utsarpini) and decline (Avasarpini), within which Tirthankaras appear to guide beings toward liberation.
• Jain metaphysics explains that the universe operates through the interaction of Jiva (living souls) and Ajiva (non-living matter), both of which are eternal categories.
• Jainism emphasizes liberation (moksha) as the ultimate goal, attainable through the elimination of karmic bondage and perfecting the qualities of the soul.
• The path to liberation is described through the Tri-Ratna (Three Jewels): Right Faith, Right Knowledge, and Right Conduct.
• Jain ethics prohibits harm to any living being and prescribes strict vows such as Ahimsa, Satya, Asteya, Brahmacharya, and Aparigraha for monks and laypersons.
• Jainism was significantly supported by powerful patrons, including Chandragupta Maurya, who, according to Jain tradition, abdicated his throne, migrated to Shravanabelagola, and died as a Jain monk (Bhikshu).
• The Jain community is divided into two major sects: Digambaras, who emphasize renunciation and nudity for monks, and Shvetambaras, who allow monks to wear white clothes.
• Despite sectarian differences, both sects accept the same 24 Tirthankaras, revered as spiritual victors who rediscover and teach the eternal Jain philosophy.
• A Tirthankara is a “Ford-Maker,” who creates a spiritual crossing to help beings move beyond the cycle of birth and death.
• The first Tirthankara, Rishabhanatha, is believed to have lived in an early human age and is credited with teaching humans early arts such as agriculture, pottery, and writing.
• Rishabhanatha is revered as Adi Nath (the First Lord), and his references in the Rigveda strengthen claims of Jain antiquity.
• The second Tirthankara, Ajitanatha, embodied the virtue of conquering inner enemies such as anger and pride.
• The third Tirthankara, Sambhavanatha, was known for his practice of humility and austerity from a young age.
• The fourth Tirthankara, Abhinandananatha, achieved renunciation after a life of compassion and peaceful governance.
• The fifth Tirthankara, Sumatinatha, taught the virtues of righteous business, truthfulness, and non-harm.
• The sixth Tirthankara, Padmaprabha, is remembered for his radiant brilliance and commitment to ethical principles.
• The seventh Tirthankara, Suparshvanatha, is believed to have propagated nonviolence at the societal level and encouraged community harmony.
• The eighth Tirthankara, Chandraprabha, exemplified purity and simplicity, often depicted with the crescent moon as his symbol.
• The ninth Tirthankara, Suvidhinatha, reintroduced disciplines of ritual purity and moral conduct.
• The tenth Tirthankara, Shitalanatha, was renowned for his cool-tempered nature and deep meditation.
• The eleventh Tirthankara, Shreyansanatha, is associated with the first offering of alms to Rishabha, linking the early life stories of Tirthankaras.
• The twelfth Tirthankara, Vasupujya, attained liberation in the same life in which he became omniscient, symbolizing perfect purity.
• The thirteenth Tirthankara, Vimalanatha, stressed cleanliness of body, mind, and environment, inspiring early ecological ethics.
• The fourteenth Tirthankara, Anantanatha, taught the path of infinite virtues and detachment.
• The fifteenth Tirthankara, Dharmanatha, strengthened the philosophical idea that dharma is internal, not ritualistic.
• The sixteenth Tirthankara, Shantinatha, embodied peace and calmness and was widely loved as a stabilizing figure.
• The seventeenth Tirthankara, Kunthunatha, emphasized the practice of self-discipline and celibacy.
• The eighteenth Tirthankara, Aranatha, encouraged renunciation among warrior classes.
• The nineteenth Tirthankara, Mallinatha, is significant because, according to Shvetambaras, Mallinatha was a woman, demonstrating Jainism’s openness to female liberation.
• The twentieth Tirthankara, Munisuvratanatha, was deeply engaged in meditation and promoted communal vegetarianism.
• The twenty-first Tirthankara, Naminatha, guided society during difficult times marked by conflict, restoring moral order.
• The twenty-second Tirthankara, Arishtanemi, also mentioned in the Rigveda, was the cousin of Krishna and renounced the world after witnessing animal slaughter at his wedding ceremony, highlighting the primacy of Ahimsa.
• The twenty-third Tirthankara, Parshvanatha, lived around the 9th century BCE, taught the four-fold vows, and is historically more established than earlier Tirthankaras.
• The twenty-fourth Tirthankara, Mahavira, born in 599 BCE in present-day Bihar, reorganized the Jain community and strengthened the philosophy for the current age.
• At the age of 30, Mahavira renounced his royal life, practiced austerities for twelve years, and attained Kevala Jnana (omniscience) under a Sala tree.
• Mahavira spent the next 30 years traveling and preaching the complete form of the Five Great Vows, shaping Jainism as we know it today.
• He attained Nirvana at Pavapuri in 527 BCE, after which his teachings were compiled by disciples into canonical literature.
• Jain communities preserve his legacy through temples, rituals, monastic orders, and scholarly traditions that stress self-effort, ethical purity, and compassion for all life.

Vardhaman Mahavira

• Mahavira, also known as Vardhamana, was born in 599 BCE at Kundagrama near Vaishali in present-day Bihar to King Siddhartha and Queen Trishala.
• His birth name Vardhamana means “one who grows” or “prosperity,” reflecting the prosperity his birth was believed to bring to the kingdom.
• Mahavira belonged to the Ikshvaku dynasty, which enhanced his legitimacy within the broader Śramaṇa tradition.
• He was raised in a Kshatriya household of the Nayaka clan, receiving traditional training in administration, warfare, and spiritual learning.
• From childhood, he displayed extraordinary courage, earning the epithet “Mahavira”, meaning “Great Hero.”
• Growing up, he exhibited a deep sense of detachment, compassion, and interest in the renunciatory path, setting him apart from his royal peers.
• At the age of 28, after the death of his parents, Mahavira renounced worldly life, giving up luxury and embracing asceticism.
• He adopted the practice of Ahimsa (non-violence) in an absolute form, avoiding harm to all living beings, including insects and plants.
• For the next twelve years, he practiced severe penance, meditation, and self-discipline under harsh physical and mental conditions.
• During this period, he maintained complete silence (mauna) for long durations to cultivate inner purity and restraint.
• He endured extreme hardships, such as abusive treatment, harsh weather, and lack of food, to overcome attachment and ego.
• After twelve years of intense austerities, at the age of 42, Mahavira attained Kevala Jnana (omniscience) under a Sala tree near Jrimbhikagrama.
• Upon attaining omniscience, he became a Tirthankara, the 24th and last in the Jain tradition, establishing a path crossing the cycle of birth and death.
• Following enlightenment, Mahavira spent the next 30 years traveling across Magadha, Mithila, Champa, and Kosala to preach his doctrine.
• His teachings centered on Five Great Vows: Ahimsa, Satya, Asteya, Brahmacharya, and Aparigraha.
• He organized his followers into a fourfold sangha consisting of monks, nuns, laymen, and laywomen to preserve and propagate Jain teachings.
• Mahavira taught in Ardhamagadhi Prakrit, making his message accessible to common people rather than the elites.
• His philosophy emphasized self-effort, moral discipline, meditation, and liberation through conquering desires and attachments.
• Mahavira attained Nirvana (final liberation) at the age of 72 in 527 BCE at Pavapuri, where a Jain temple-now-pond commemorates the spot.
• After his Nirvana, his teachings were preserved and compiled by his disciples, forming the foundation of Jain philosophy and shaping the evolution of Śramaṇa traditions in India.