SANATANA DHARMA PART 38A 29524 30524 K RAJARAM IRS
Jains were settling in Gujarat according to Q and A writer of the group, who said it was a flawed question, but answered it as flawed too. Jains are everywhere and of course the population is smaller. KR IRS 29524 Jains Jainism is one of the world’s oldest religions, originating in India at least 2,500 years ago. The spiritual goal of Jainism is to become liberated from the endless cycle of rebirth and to achieve an all-knowing state called moksha. This can be attained by living a nonviolent life, or ahimsa, with as little negative impact on other life forms as possible. The traditions of Jainism were largely carried forward by a succession of 24 tirthankaras, or teachers, most notably Vardhamana Mahavira, the last of the tirthankaras and likely a contemporary of Gautama Buddha. Today, a sliver of India’s population (0.4%) identifies as Jain, making it the smallest of the country’s six major religious groups after Hinduism, Islam, Christianity, Sikhism and Buddhism. Indians overall know very little about this ancient religion and its practices, according to a June 2021 Pew Research Center report based on a survey of nearly 30,000 Indians. Here are six facts about Jains in India, from the report. The changes in the regional concentration of Jains are believed to have started around 300 B.C.E. when Jains began migrating to the West, possibly in search of more favourable kingdoms. Today, 4% of the population of Mumbai – the capital of Maharashtra and the commercial and business center of India – identifies as Jain. Jains are more highly educated and wealthier than Indians overall, and few identify as lower caste. Roughly a third (34%) of Jain adults have at least a college degree, compared with 9% of the general public, according to India’s 2011 census. Moreover, the vast majority of Jains fall into India’s top wealth quintiles, according to India’s National Family and Health Survey. Wealth and education in India are inextricably linked with caste. Jains are the only religious group in India where a majority say they are members of a higher General Category caste. Most Indians (68%) are members of lower castes (Scheduled Castes, Scheduled Tribes or Other Backwards Classes), compared with 20% of Jains who identify with these communities. Almost all Jains are vegetarian, in line with guidance to pursue ahimsa (not harming other life). Roughly nine-in-ten Indian Jains (92%) identify as vegetarian, and two-thirds of Jains (67%) go further by abstaining from root vegetables such as garlic and onion. Eating root vegetables is seen as a form of violence in Jain teachings because consuming the root of a plant destroys the plant in its entirety. These dietary practices extend outside the home; more than eight-in-ten Jain vegetarians also say they would not eat food in the home of a friend or neighbour who was non-vegetarian (84%) or in a restaurant that served non-vegetarian food (91%). Jains feel they have a lot in common with Indian Hindus. Despite theological differences between Jain and Hindu teachings – for instance, Hinduism teaches that the universe was created, but Jainism does not – the two religions share many similarities in their teachings and practices. For example, both religions teach about karma, and roughly three-quarters of both Jains (75%) and Hindus (77%) say they believe in karma. (Karma is often understood as the idea that humans will eventually reap the benefits of their good deeds and pay the price for their bad deeds, often in their next life, though survey respondents were not offered a definition.) Jainism In West India Jainism had very close relations with western India, that is, Gujarat and Kathiawar, where we find the comparatively higher concentration of the Jains at present. Here on the Mount Girnar in Junagarh district, Lord Neminath, the 22nd Tirthankar of the Jains, attained salvation. Here in the Council of Jain ascetics held at Valabhi in the year 980 years after Lord Mahavir’s Nirvana, the Jain canon was, for the first time, reduced to writing. Just as south India is the stronghold of Digambara Jains, similarly, west India is the center of activities of Svetambara Jains. Regarding the migration of Jains to these parts of India, it is thought that the migrations must have taken place by 300 B.C. from Eastern India. During this time, Jains were gradually losing their position in the kingdom of Magadha, and that they had begun their migration towards the western part of India, where they settled and where they have retained their settlements to the present day. So being Bihari and loving Gujarat etc are inaccurate nomenclature. Jains were driven out by Buddhists as well as Saivites. The history speaks of samaana where huge numbers were burnt near Vizhupuram by Siavaites and denied such actions also. Jains being soft by nature than the Buddhists, were seeking the patronage of the Kings, all over; but attempted certain tricks to entice the kings and lost their popularity also. This was the case of the Parsis also. Kathiawar kingdom gave protections to Hindus, Jains and even Parsis. Jainism flourished in Gujarat during the days of Rashtrakuta monarchs, many of whom were devout Jains, and it received a further fillip at the hands of that veteran Jain ruler Vanaraja of Chavada family. About 1100 A.D., Jainism gained a great ascendancy when the Chalukya king Siddha raja and his successor Kumar apala openly professed Jainism and encouraged the literary and temple building activities of the Jains. During the days of Baghelas in the 13th century A.D. Jainism received patronage through the hands of Vastupal and Tejapal, the two famous Jain ministers of the time. They were responsible for constructing the beautiful temple‑cities at Satrunjaya, Girnar and Abu. Afterwards, even though Jainism did not receive the royal patronage as before, still it continued to hold its position and the numerical and financial strength of Jains gave their religion a place of honour which is acknowledged even to this day. As in Gujarat, in the region of Maharashtra also the Jain religion had settled and flourished from ancient times. In Maharashtra Jain and ancient cave‑temples are found at Ellora (Dist. Aurangabad), Ter (Dist. Osmanabad) Anja Neri (Dist. Nashik) and at many other places in the interior areas. Renowned and influential Jain saints like Acharya Samanta Bhadra. Vira Sena, Jina Sena and Soma deva were intimately connected with Maharashtra and had composed their sacred works and literary masterpieces in this region. From the 3rd century A.D. the powerful ruling dynasties like the Satavahanas of Paithan. Chalukyas of Kalyan, Rashtrakutas of Malakhed, Yadavas of Devagiri and Silaharas of Kolhapur and Konkan had extended their royal patronage, in a large measure, to Jain religion. As a result, we find that the Jains and the Jain religion had a prestigious position in Maharashtra during the ancient and medieval periods.SO IT IS NOT ONLY-GUJARAT BUT TO GREAT EXTENT MAHARASHTRA TILL DATE, ACCOMMODATED THEIR RELIGION AND STAY AS HAD ADVERSE EFFECTS ALSO. Jainism In North India When by 300 B.C. the migration of Jains began from eastern India to different parts of the country. One of their branches was firmly established in north India from the middle of the second century B.C. and was settled in the Mathura region. It is clear that Mathura was a stronghold of Jains for nearly a thousand years up to 500 A. D. Another center of Jain activities in the North was Ujjayini, the capital of Maurya Emperor Samprati. There are several references to Ujjayini in the Jain literature, and the city has played an important role in the history of Jain religion. During the Mohammedan period Jainism could not get the royal and popular support as it used to receive before but it succeeded in holding its own without much trouble. Jains even could secure some concessions for their holy places and practices from the liberal minded Mughal emperors like Akbar the Great and Jahangir. It is recorded that emperor Akbar was very favourably inclined towards the Jain religion. In the year 1583 A.D. he made animal slaughter during the Paryushan days a capital offense throughout his vast empire. This tolerant policy of the Great Mohgal was revoked by his successor Jahangir. A deputation of the Jains which visited Jahangir in 1610 A.D. was able to secure a new imperial ruling under which the slaughter of animals was again prohibited during the days of the Paryusana. During the Mohammedan period, however, the Jains particularly increased in the native States of Rajputana, where they came to occupy many important offices under the state as generals and ministers. [“Aspect of Jain Religion” “Jaina Path of Purification” by P. S. Jaini} JAINISM In East India In the Sisunaga dynasty (642‑413 B.C.), Bimbisara or Srenika and Ajatasatru or Kunika were the two important kings who extended their full support to the Jain religion. Both Bimbisara and his son Ajatasatru were the near relatives of Lord Mahavir, in whose contact they frequently came, and hence the Jains believe that they did belong to the Jain religion for a considerable period in their life-time. Soon Ajatsatru was replaced by pro-Jain Nanda dynasty (413‑322 B.C. King Nanda I led a conquering expedition into Kalinga and brought an idol of the first Jain Tirthankar Lord Rishabhdev. The Nanda dynasty was replaced by a mostly pro-Jain Maurya dynasty. Emperor Chandragupta Maurya (322‑298 B.C.), the founder of the Maurya dynasty, abdicated the throne, joined the Jain migration led by Acharya Bhadra bahu to the South. He became the chief disciple of Bhadra bahu, by entering the ascetic order of Jain monks and died in a Jain way (i.e. by observing the vow Sallekhana or peaceful death) at Shravanabelagola after leading a life of Jain ascetic for twelve years. Emperor Ashok (273‑236 B.C.), grandson of Chandragupta Maurya professed Jainism before his conversion to Buddhism. Emperor Ashok was responsible for introducing Jainism into Kashmir. Emperor Sampriti, the grandson and successor of Ashok, is regarded as the Jain Ashok for his eminent patronage, and efforts in spreading Jain religion in east India. Like Magadha, the kingdom of Kalinga or Orissa had been a Jain stronghold from the very beginning. Jainism made its way to south India through Kalinga. In the second century B.C. Kalinga was the center of a powerful empire ruled over by Kharavela and that he was one of the greatest royal patrons of Jain faith. Jainism had its influence in Bengal also. Even now Jain relics, inscriptions, idols, etc., are found in different parts of Bengal. Even the name 'Vardhamana' is given to one district in Bengal. The influence of Jain religion on the customs, manners and religions of Bengal is very much visible even at present. So displacements were called for only to get away later when the kingdom shifted reliance on Buddhism and they were welcome in Gujarat and Maharashtra as in Mathura and Ujjain. Jainism In South India Jainism entered into Karnataka and south India during the days of Emperor Chandragupta Maurya when Bhadra bahu, the distinguished leader of Jains and the last of the Jain saints known as shruta-kevalis, after predicting twelve years famine in the north India, led the migration of the Jain Sangha to the South. Thus, it is stated that the Jain history in the South commences from the 3rd Century B.C. as according to all Jain authors the death of Acharya Bhadra bahu took place in 297 B.C. at Shravanabelagola. Bhardrabahu was in fact the rejuvenator of Jainism in south India. It is asserted that Jainism had reached south India long before Shruta-kevali Bhadra bahu. In any case Jainism prevailed in south India in 3rd Century B.C. and it continued as a popular faith for more than one thousand years of the Christian Era and it is significant to note that up to the 14th century A.D. Jainism played an important role in the history of south India. Few monarchs of Kadamba rulers of Banavasi (from the 3rd to the 6th Century A D.) were devout Jains, and who were responsible for the gradual progress of Jain religion in Karnataka. Eventually Jain religion became a popular religion in the Kadamba Empire. The Ganga Rulers (350 to 999 A.D.) of Talakada in Karnataka patronized Jain religion to a great extent and naturally practically all Ganga monarchs championed the cause of Jainism. Chalukya Rulers of Badami in Karnataka (500 to 757 A.D.) and Rashtrakutas of Malakheda in Karnataka (757 to 973 A.D) were pro-Jain. From the 10th to the 12th century A.D. The Western Chalukya rulers of Kalyan in Karnataka preferred to show the same liberal attitude to Jainism which the Kadambas, the Gangas and the Rashtrakutas had shown. The Hoysala rulers during their reign from 1006 to 1345 A.D. over their kingdom of Halebid in Karnataka did strongly extend their support to Jain religion. In addition to these major dynasties and their rulers it has been emphasized that the Kalachuri rulers (from 1156 to 1183 A.D.) of Kalyan were Jains and naturally in their time Jainism was the state religion. There were several minor rulers who also professed and promoted Jainism. There are also traces of Jain domination in Andhra and Tamil Nadu. The whole of south India comprising the Deccan, Karnataka, Andhra and Tamil Nadu was a great stronghold of Jains, especially Digambara Jains, for more than one thousand years. Apart from the provincial capitals, Shravanabelagola in Karnataka was the center of their activities and it occupies the same position even up to the present day. Jainism, however, began to decline in south India from the 12th century due to the growing importance of Sri Vaishnavism and Virasaivism. (in Karnataka and TN) Jainism In Various Regions Of India According to the 1981 Census of India, out of the total Jain population of 3,206,038 in India, the largest number of Jains, viz. 939,392 are in Maharashtra and next to Maharashtra the population of Jains in other states is. Rajasthan (624,317), Gujarat (467,768), Madhya Pradesh (444,960), Karnatak (297,974), Uttar Pradesh (141,549) and Delhi (73,917). Survival Of Jainism In Difficult Time After 12th century, there was significant impact of Vedic and Muslim religions and all non-vedic religions except Jainism essentially disappeared from India. Even being in a minority, Jains continued their existence and practice during this difficult time. The main reason for this is the interdependency between Jain monks and Jain householders. Jain monks put significant emphasis on the practice of “Shävakächär” (Code of conduct for Jain householders). Based on the needs of Jain householders they compiled many rules while not compromising with the basis of Jainism. There are more than 40 canonical books on “Shävakächär” . Essentially, Jain monks gave a significant priority to Jain householders. In addition, Jains were financially well to do. They helped the rulers as well as non-Jain community. Jain monks increased the practical form of Jainism by including rites and rituals without compromising the essence of Jainism. The emphasis on rites and rituals was added in the 5th century when Jains were attracted to the nature of simplicity of practicing Hindu religion by rites and rituals. *Jains were being converted to Hinduism.* Jain monks added more rites and rituals to stop the outflux of Jains to Hinduism, and also make Jain practice similar to Hindu practice. That is why when we see a Hindu and a Jain together, it is hard to differentiate who is who unless you get to know more details. In the 12th – 13th centuries, it became difficult to protect Jain temples, Jain properties, and Jain canonical books. Jains made some adjustments; Jain made some monks full time administrators of the Jain Sangh known as Chaityaväsi for Svetambara tradition and Bhaattarak for Digambar tradition. This helped to serve the purpose. As time improved, it was realized that there was too much power with Chaityaväsi and Bhattarak. The real purpose of Jain monks is to practice and guide others the Jain path of liberation. Many Jain householders became aware of this situation and they were able to stop the Chaityaväsi tradition in the Svetambara group. However, the Bhattarak tradition, in some parts of Digambar section, has continued even today. Legendary Antiquity of Jainism The Jain religion, according to the Jain scriptures is eternal, revealed in every cyclic period of the universe. The time is divided into two equal half cycles namely Utsarpini (ascending) Käla (time) and Avasarpini (descending) Käla. Each cycle is again divided into six divisions known as aras. (Spoke of a wheel). The äräs of Avasarpini are in reverse than in Utsarpini. There are 24 tirthankaras in each half cycle. There has been an infinite number of half cycles in the past and there will be infinite number of half cycles in future. That’s why Jainism always exiSted and will always exist. Jainism is based on laws of nature and truths of the universe. Therefore, Jainism existed since the beginning. At present, we are in fifth ärä, Dushamä of Avasarpini half cycle and of which nearly twenty-five hundred years have passed. The fifth ärä began 3 years and 3 ½ months after the nirvana of Lord Mahavir in 527 BC Lord Rishabha Deva, the first Tirthankar lived in the later part of the third ärä and the remaining twenty-three Tirthankaras lived during the fourth ärä. The discovery of the Indus Civilization seems to have thrown a new light on the antiquity of Jainism. The evidence suggests that Jainism was known among the people of the Indus Valley around 3000-3500 B.C. Some nude figures, considered to be of Lord Rishabha, on the seals have been discovered at Mohenjo-Daro and Harappa. In addition, the sacred signs of swastika are found engraved on a number of seals. Furthermore, there are some motifs on the seals found in Mohen-jo-Daro and it is suggested that these motifs are identical with those found in the ancient Jain art of Mathura. The authentic and unbiased conception of the Jainas, were forced to depend on the Kings; thus, had to be shifting bases; finally scattered over the 4 directions of India, though, a good business community is found at Maharashtra. Jains wished to spread their religion, wherever they entered by converting the King to Jainism, by some magic tricks. Then they were forced to bind the converts, through the modified rituals. They blundered in those communications. Hence had to face forces against them. Brahmins in one way, by altering the rituals so tight on sanatanis, ended in different gruya sutras and inviting Buddhism and Jainism inside. Now one can imagine within 32 years of age, HOW ADI SHANKARA TRAVELLING ACROSS ON FEET (FOOT) COULD ORGANISE THE SANATANA DHARMA GIVING FREEDOM IN THE Vedam to the followers, and placed the checks and balances for both the Hindu religions. However, there were clashes all over between the Hindu dharma and Buddha, Sramana religions; history speaks about it all. But Sramanas accuse massacres which are discounted by Neelakanta Sastri. Jains, a close follower of Hinduism, claimed that Tiruvalluar was a Jain; they quoted the first verse as main indicators; ADI BHAGAVAN, sramanas claimed as the Tirthankara. K Rajaram IRS 29524 30524 -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZoq3rGnGsvfWf5Zsn4HB4sHvTpkKw-JnuSgFs-JsHJwSEA%40mail.gmail.com.
