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Introduction: This factsheet is not intended to be definitive guide to Jainism. Alternatively, it attempts to
provide basic known facts as well as some information that is perhaps less well-known. It is based on
information provided by the Jain Centre in Leicester and contained on their excellent website. The Jain
Centre has kindly given their permission for their website to be used in the production of this factsheet.

Jainism

Swatambar Mahavira1

Indian civilisation has produced many philosophies and religions. Among them is Jainism, one of the oldest
religions in the world. Though historians have made various speculations and some point specifically to its
foundation by Vardhamana Mahavira, the origins of Jainism are unclear and for Jains, untraceable. They
believe Jainism to be an eternal religion.

Numbers in the UK
Though there are discrepancies in estimates, according to the Jain Centre in Leicester there are about
30,000 Jains in Europe, 50,000 in the USA2 and 12 million worldwide3. The figures are unreliable. India, for
example, has the most Jains within its borders (several million) and many are included as Hindus in the
Indian Census. There are more than 10,000 Jain monks and nuns in India. However, as they have taken the
complete vow of non-violence and travelling by foot, they are unable to leave the country. Many Jains came
to the UK from East Africa and as many people from this area settled in Leicester, including Asian refugees
from Idi Amin’s regime in Uganda, there is a significant Jain community in the city.

What is Jainism?
Jainism is a way of thinking and living based on logic and science. Jainism teaches that liberation of the soul
(jiva) and a life of spiritual freedom can be achieved through the way a person leads his or her life, i.e. in
selflessness and harmlessness and with a concern for our living environment.

The name Jainism derives from Jina, meaning ‘victor’ or ‘conqueror’ over the self. Jinas are born human
beings who have achieved a sense of liberation and attained what are perceived to be the true
characteristics of the soul – infinite faith, infinite knowledge, perfect conduct, infinite bliss and eternity – by
their own efforts, through meditation and self-realisation. They are, in effect, enlightened teachers and are
also called tirthankaras. There are twenty-four tirthankaras and Jains revere and worship them as exemplary
persons or Gods. Tirthankaras provide guidance to Jains on how to attain spiritual liberation by self-effort, an
aspiration of all Jains. When Jains say that Jainism is a religion preached by the Jinas, they mean Jainism
expresses the eternal truths of life and spirituality taught by pure souls who are victors of themselves, free of
ego and base emotions, with perfect knowledge and understanding.

Jain prayers are focused on the example and qualities shown by the tirthankaras and on various teachings.

1
From the Jain Centre website (www.jaincentre.com/)
2
An independent estimate has put the figure at 100,000 in North America (the USA and Canada).
3
The BBC Religion and Ethics website puts the figure at 4.2 million worldwide. Also, the Mahavir Foundation puts the number of Jains
in the UK alone at approximately 25,000 to 30,000 (http://www.mahavirfoundation.org/jainnism.htm)
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There are three guiding principles of Jainism, which are referred to as the triratna, or ‘three jewels’. These
are:
1. Right belief or faith
2. Right knowledge
3. Right conduct or action

Jainism believes the universe to be eternal. Everything in it (both living and non-living things) may change
form, but both they and the universe itself are basically eternal in the sense that nothing is destroyed or
created, only changed (in form).

The Jain universe is divided into five parts, effectively from top to bottom:
1. The Supreme Abode (inhabited by liberated beings)
2. The Upper World (inhabited by celestial beings, but not permanently)
3. The Middle World (inhabited by human beings)
4. The Lower World (seven hells)
5. The Base (inhabited by the lowest forms of life)

Jains also divide the universe and its constituents into five categories of substance (called astikayas). These
are:
1. Soul (Jiva)
2. Motion (Dharma)
3. Rest (Adharma)
4. Atoms/Matter (Pudgala)
5. Space (Akasa)

Some Jains also add a sixth category – Time (Kala).

Jains believe that time rotates in a cycle, like a wheel moving clockwise with any point on it thereby
descending and ascending. The division of a full cycle is therefore into two parts – the downward movement
(called avarsarpini) and the upward movement (utsarpini). Jainist belief then subdivides each cyclical part
into six ‘spokes’. The first three spokes of avarsarpini symbolise a golden age, after which decline sets in
until Jainism effectively ‘dies’ in the sixth spoke (the last of avarsarpini). However, time is continuous, as by
definition are the number of cycles, each of which lasts an infinity. Accordingly, the trend in a downward
cycle characterised by decline is effectively reversed in the next – upward – cycle. The lives of the twenty-
four tirthankaras are contained and experienced within the current cycle, known as the Present Age.

The first of the twenty-four tirthankaras was Risabhdeva, who is traditionally believed to have lived
thousands of centuries ago. The twenty-third was Parsvanatha (ca 870 BCE to 770 BCE) and the twenty-
fourth, and last, was Vardhamana Mahavira, who lived from 599 to 527 BCE.

Jains believe that the teachings of Jainism are right and appropriate for any age or era. Even in modern
times characterised by reasoning and advanced science4, Jains believe that the teachings are relevant as in
that same world, principles of individual freedom and equality also exist. Jains believe that Jainism is
compatible with all these principles. It espouses love and fraternity to all, wishes well of all living beings and
malice to none. Jains believe that their faith explains fully the philosophy of the soul and matter, promotes
the importance of human life and shows people how to live the most perfect and useful of lives.

Vardhamana Mahavira and his legacy

Jains believe that they have inherited this philosophy through the teachings of Vardhamana Mahavira.
Mahavira, who was thirty years older than Buddha and like him, reputedly the son of a Prince, revived and
expounded the religious, philosophical and ethical teachings of previous tirthankaras. Mahavira’s teachings
have formed the basis of Jainism and the Jain way of life for over 2,500 years.

Over a period of nearly a century after Mahavira’s liberation5, Jainism produced a series of omniscients.
These were followed in succession, for more than two centuries, by scriptural omniscients and later by

4
The Jain belief in the continual and perpetual existence of the Universe can be seen to be compatible with modern scientific thinking,
as contrasted with the belief in divine creation, characteristic of religions such as Christianity.
5
See the section on Beliefs, Customs and Practices for an explanation of ‘liberation’.
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prominent ascetic6 scholars. These knowledgeable ascetics developed Jainism into a complete religious
system, with its own philosophy, ethics, rituals and mythology. They produced 45 scriptures, known as
Agamas, and vast sacred literature, covering all aspects of human life and the situation of other living beings
in the universe.

Jain Society
Mahavira was very practical in his approach. He divided society into a four-fold order of male ascetics
(monks or Sadhu) and female ascetics (nuns or Sadhvi), who would follow his teachings rigorously, and
laymen and laywomen (Shravak and Shravika respectively) able to pursue the path of his teachings to the
best of their abilities in the light of their worldly duties. Jainism encourages understanding before
acceptance, to know and appreciate the facets and beauties of the faith before accepting it fully. To become
a monk or nun, a person has to be initiated and must vow to live a life without worldliness and compatible
with Jainism. Specifically, ordained Jain monks and nuns take five vows (known as the five mahavratas) as
follows:
1. Non-violence (non-harming) towards all living things (Ahimsa).
2. Not to lie (Satya).
3. Not to steal (Asteya).
4. To avoid worldly attachments & possessions etc (Aparigraha).
5. Sexual restraint/celibacy (Brahmacarya).

Lay Jains also follow the five vows, though not as rigorously and strictly as monks and nuns. The
mahavratas are contained within what is effectively a code of conduct containing twelve vows that lay Jains
are expected to follow in their lives. The twelve vows are grouped into three categories:
1. Five Lesser or Limited vows (Anuvratas) that reflect the mahavratas.
2. Three Subsidiary Vows (Gunavratas) that focus on living simply and correctly.
3. Four Vows of Instruction or Discipline (Siksavratas).

It would be misleading to think that all lay Jains adhere to these vows in as complete and rigid a manner as
do monks and nuns, or indeed that all lay Jains always follow at least a more relaxed version of adherence.
The most important thing is to live according to the spirit and intention of the vows and in a way that is
compatible with Jainist belief and the Jain way of life.

Jains have created beautiful temples, upashrayas (places of meditation), and preserved most of their sacred
literature. They have established institutions of education, social welfare and animal welfare. ‘Live and help
to live’ is their motto and their way of life is based on the teachings of Mahavira.

Subdivisions
Jainism at the ascetic level has two main denominations or sects – the Svetamabara (‘white robed’) and the
Digambara (‘Sky clad’). Whilst the former accept women, the Digambara do not. In addition, nudity is
practiced within Digambara as part of their belief in being in a natural state, or as close to it as possible. Most
Jains within the Svetamabara sect wear simple white clothing. It is important to clarify that this only applies to
monks and nuns (i.e. ascetics) and not to lay Jains. There are also differences between the denominations in
relation to rituals, images and worship and also with regard to their views and use of Jain texts.

Beliefs, Customs and Practices

• Jainism believes in the equality of all souls, non-violence (Ahimsa), reverence for life in its totality and
relative pluralism in thoughts. It therefore accords significance to the most minute of living organisms7,
believing that all such living beings – whether human, animal or plant – contain living souls and should
therefore be treated in a respectful and compassionate way.
• Jainism is therefore a religion of great equality.

6
Ascetics practice self-denial and abstinence of worldly pleasures for religious and spiritual purposes, i.e. that only by repudiating
worldly existence and pleasures can one attain true spirituality. Mahavira, himself practiced extreme asceticism.
7
As an example, some Jain monks and nuns will wear face coverings to prevent the accidental inhalation and killing of insects.
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• Animal welfare, vegetarianism and environmental care and concern are very much at the heart of Jain
beliefs.
• Jains practise asceticism and refrain from anything considered to be ‘worldly’.
• Jains are therefore strict vegetarians. They refrain from meat, fish and eggs (and foods containing these
things), but also from honey and figs. Ascetic Jains will also not eat root vegetables, garlic or onions.
• Ascetic Jains will not eat after sunset.
• Jains refrain from drinking alcohol.
• Fasting is a key part of Jainist spirituality and Jains will fast at various times throughout the year, but
particularly at festivals and on holy days. When fasting, Jains are only allowed to drink boiled water.8
Fasting is part of the focus on asceticism and is linked to the attainment of spiritual purity. Fasting takes
a variety of forms, including Santhara (fasting as a preparation for death), and can last for different
periods of time. A man called Sri Sahaj Muni Maharaj even fasted for 365 days in 1997/1998, a record-
breaking achievement.
• Pilgrimage is another important aspect of Jain life. Pilgrimage is important to both Svetamabara and
Digambara sects, though perhaps more so for Svetamabara. Though it is not a compulsory practice,
many Jains will visit temples and places of significance within the Jainist faith, such as Shratunjaya in the
Gujarat region of India (a holy mountain containing many temples)9. The Jain Centre in Leicester is also
an important venue for Jainist pilgrimage.
• Jains do not worship deities in the same way as other faiths. The purpose of Jain worship is the
discipline and concentrated focus of prayer itself, as a means of inculcating and strengthening Jain
concepts, beliefs and practices. As such the tirthankaras are not worshipped as individuals and in
themselves, but for what they represent, the ideal of perfection.
• Each day, Jains strive to carry out a number of spiritual acts – prayer, honouring the tirthankaras and
being respectful towards monks and nuns, repentance, sitting meditation10 and abstaining from
something worldly and pleasurable. Other acts carried out on a daily basis are reflective of Jain ideals,
e.g. caring for those in need.
• The eightfold puja ceremony of the Svetamabara sect involves a number of specific rituals related to
dress, sayings, chanting and processes11 and then eight offerings (water, sandalwood and saffron paste,
flowers, incense, light, rice, sweets and fruit).
• Jains are tolerant towards other faiths. Jainism does not believe in active conversion, but accepts as a
Jain any person irrespective of ethnicity or gender, who follows the Jain way of life.
• In Jainism, there are specific rituals surrounding birth and the naming of children. For example, the
naming ceremony (Namkaran Sanskar) takes place 11, 13 or 29 days after the birth of the Jain child.
• Though traditionally very simple and modest affairs, Jain marriages involves nine different rituals.12
• Jainism uses the concept of Karma as a means of explaining and determining how a living being
experiences and feels quality in their lives. Jainism, however, is different to other religions and beliefs
that also use karma in that Jains believe that karma is a physical substance13 that attaches itself to living
souls as a result of a person’s (or other living being) actions, words and thoughts. In other words, when
people do, say or think bad things, karma is attracted like a physical magnet to a soul and that growing
karmic presence acts like a magnet in itself in affecting a person’s behaviour and ongoing actions.
Karma can be removed through good deeds, words or thoughts and the Jain way of life focuses on the
liberation of the soul of karma through living in a selfless, harmonistic and non-violent way.
• Jains believe in re-birth (reincarnation). However, once the soul is liberated by shedding all karma, there
is no further re-birth. Jains believe that such liberated souls live in total bliss in the Supreme Abode
(Siddhasila) at the top of the occupied Universe. In effect this means that Jains believe both in
reincarnation and the eventual liberation of the soul from the cycle of birth, death and rebirth.
• Jains are cremated rather than buried14. Cremation takes place as soon as possible after death (usually
three to five days). There is no specific mourning period or mourning rituals in Jainism as Jains believe
that the dead soul is re-born immediately.

8
This effectively means nothing other than boiled water. No fruit juices or any solid or liquid food.
9
Shratunjaya is a place for Svetamabara pilgrimage.
10
For 48 minutes.
11
For example, worshippers walk three times around the area in which the tirthankara images are located to symbolise the triratna
(three jewels).
12
These are briefly outlined on the Indian Mirror website. Go to: http://www.indianmirror.com/culture/cul2.html.
13
There are 8 forms of karma in Jainism
14
Traditionally, there are specific practices that take place around the lighting of the body in a pyre.
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Texts
The (Svetamabara) texts containing the teachings of Mahavira are called the Agamas. They were compiled
by Mahavira’s disciples, who committed them to memory so that they could be passed on to future
generations. They did so because Jain monks were prohibited to write and keep religious books as part of
their ascetic vows. The same process occurred with regard to Jainist theology after Mahavira.

Mahavira’s words are considered by Jains to be perennial, fixed and relevant to all people and all ages.

Many of the original teachings, including the authentic scriptures called the Purvas, have been lost. The
process of handing down teachings through memorisation led to some texts being misremembered and
potentially distorted. Also, around 350 BCE many Jain monks died in a particularly devastating famine with
the inevitable disruptive consequences to the process of text dissemination. The famine and its
repercussions also serve to highlight differences between the Jain sects. Digambaras believe that all the
original preaching were lost, whilst the Svetamabara sect believe that most survived.15 It is important to note
that only Svetamabaras use the word ‘Agamas’.

Jain monks and nuns are now permitted to possess religious books. The preservation of the texts should
therefore be less problematic in future.

Jain Temples
One of the most striking contributions of Jains to human achievement is in art and architecture. Jain temples,
some of which are virtual ‘temple cities’, are among the most beautiful buildings ever constructed. The
temples are places of worship for the laity within Jain Society. They are considered to be worldly by monks
and nuns who refrain from using them for worship. Temples contain statues and images of the tirthankaras
and lesser deities. However, not all Jain temples are so elaborate and grandiose. Digambara temples, for
example, are much plainer and simpler in structure and decoration.

The Jain Centre in Leicester

The first Jain Centre in the world, which brings together in one building the main sects of Jains for worship
and study, is in Leicester. This magnificent building has been created in traditional Jain style, with rich
interior stone carvings and a striking marble frontage.

16

15
Though there was disagreement amongst Svetamabara monks and nuns after the famine over which of the texts were authentic.
Some disagreement has actually continued into the present.
16
The Jain Centre on Oxford Street in Leicester. Photo copyright © Julian Harrison 2008
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The Jain Centre is the first place in the Western world having temples housing the consecrated images. The
main image is that of Bhagwan Shantinath, the 16th tirthankara. It has a Svetambara temple, a Digambara
temple, Sthanakwasi Upashraya, Guru mandeer, Shrimad Rajchandra jnan mandeer, a museum, library,
dining room, auditorium and other facilities.17

It is a major tourist attraction. It has been visited by many dignitaries, including former Prime Minister John
Major and members of the Royal Family. It has become a vibrant place of worship for Jains not only in
Leicester, but also in the UK and a place of pilgrimage for Jains the world over.

Visiting the Jain Centre

The temple is a place of sanctity and worship for Jains. Accordingly, anyone entering the temple needs to
respect this. The following rules should be observed:

• Do not disturb the devotees. Talking and other noise disrupts their meditation.
• Remove your shoes before going up to the first floor. Leave them in the ground floor foyer.
• Eating, drinking and the chewing of gum are not allowed on the first floor.
• Smoking is not allowed anywhere in the Jain Centre.
• For religious reasons, women who are menstruating are not allowed in the Jain Centre.
• Please respect all the images, figures and surroundings in the temples.
• Photography is not allowed in the temple.
• Visits are by appointment only, so that the Centre can be sure there will be somebody to show
visitors around.
• The community maintains the temple. Any donations from visitors towards its upkeep would be very
welcome and appreciated. Donations can be given via the donation box or an authorised person.

Jain Symbols
Though Jain symbols include many common to the Hindu faith, the emblem of Jainism is the hand18,
symbolising Ahimsa (non-violence).

In the centre of the palm is the wheel of Samsara (reincarnation).

The word in the centre of the wheel reads ‘ahimsa’ (non-violence).

Collectively, the emblem represents the halting of the reincarnation cycle through
Jain asceticism and the importance of non-violence and the avoidance of harm.

Though forever tainted – particularly in the Western world – by its association

with Nazism and the Third Reich, the swastika is actually an ancient religious
symbol and in Jainism, it is the symbol of the seventh Jina, the tirthankara
Suparsva and it features in Jain temples, books and ceremonies19.

The four corners of the swastika are symbolic of the four states into which a soul
can be born i.e. human, plant/animal, heavenly and hell being.

The swastika is a symbol used by Hindus and Buddhists as well as Jains20, and it also has significance to
pagans from various regions. The origins of its name come from Sanskrit. ‘Su’ means ‘good’ and ‘vasti’
means ‘being’.

17
Information on the Jain Centre (including the features mentioned) is available on the Centre’s website
(http://www.jaincentre.com/temple.htm)
18
Source: Wikipedia (http://en.wikipedia.org/wiki/File:Jain_hand.svg)
19
It features, for example, in the rice offering made as part of the eighfold puja.
20
In India, the swastika is used as a symbol of good luck and fertility.
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Festivals and Holy Days21

There are a number of important festivals/holy days in the Jain Calendar, some of which are included below.
The dates change from year to year (2009 dates are cited).

• 7th April Mahavira Jayanti Anniversary of the birth of Lord Mahavira

• 27th April Akshaya Tritiya Popular festival, commemorating the end of a fasting period.
• 17th August22 Paryushana The most important festival and time of reflection & repentance.
• 24th August23 Samvatsari The last day of Paryushana.
• 24th August Dashalakshani Digambara celebration of 10 days duration.
• 4th September Ananta Chaturdasi The holiest day of Dashalakshani.
• 5th September Ksamavani Day of universal forgiveness.
• 17th October Diwali The Festival of Lights, shared with Hindus and Sikhs.
• 27th October Deep Diwali Commemoration of the final liberation of Lord Mahavira.

Leicestershire Contacts
The Jain Centre, Leicester (0116 254 1150 or contact@jaincentre.com, www.jaincentre.com)

Credits and Sources of Further Information

About.com: Jainism (http://altreligion.about.com/library/faqs/bl_jainism.htm)
BBC – Religion and Ethics (www.bbc.co.uk/religion/religions/jainism/)
Indian Mirror: Traditional Culture in India (http://www.indianmirror.com/culture/cul2.html)
Jain World (www.jainworld.com/)
Lord Mahavir and Jain Religion (http://www.cs.colostate.edu/~malaiya/mahavira.html)
Mahavir Foundation UK (www.mahavirfoundation.org/index.htm)
Multifaith Manchester (http://multifaithmanchester.googlepages.com/jainism.html)

We are particularly grateful to Vinod Kapashi (President of the Mahavir Foundation) for reviewing an initial
draft and to the Jain Centre in Leicester for allowing us to use information from their excellent website as a
basis for this factsheet. We would thoroughly recommend the website and indeed a visit to the Centre for
furthering knowledge and understanding of Jainism. The website address is www.jaincentre.com and the
Centre is situated at 32 Oxford Street in Leicester City Centre.

21
Information about these and other festivals/holy days/observances are included in the Interfaith and International Calendar produced
annually by Julian Harrison at Leicestershire County Council. Copies of the Calendar (as an Excel Spreadsheet) are available upon
request (jnharrison@leics.gov.uk or 0116 305 7018).
22 th
Or 16 August.
23 rd
Or 23 August.