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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.
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
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.
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.
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:
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.
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.
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 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.
JAIN PRACTICES
Monasticism
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.
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
Various offerings are now made before the image. Grains of rice are
arranged in the symbolic figure of Jainism, a swastika (denoting the
JAIN SHLOKAS
The amkra Mantra[edit]
Prakrit
English
Meaning
am Arihanta
am Siddha
am Ayariya
am Uvajjhya
am L Savva
Sha
spann caamkkr,
savvapvappasa
Magal a ca
savvsi, paamama
hava magala
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
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.
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
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.
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.
Jainism
Place of
worship
Buddhist monasteries,
temples, shrines.
Temple
Place of
origin
India.
Practices
Use of
statues
and
pictures
Common.
Goal of
religion
Founder
Means of
salvation
Reaching Enlightenment or
Nirvana, following the Noble
Eightfold Path.
Belief of
God
Life after
death
Clergy
Monks, nuns.
Scripture
s
Literal
Meaning
Human
Nature
Goal of
Philosop
hy
Follower
s
Buddhists
Jains.
Marriage
Marriage is a social
convention and not linked to
religion. But followers must
strictly follow monogamy.
Authorit
y of
Dalai
Lama
N/A.
View of
the
Buddha
Buddha is considered as
contemporary of Mahavir
Original
Languag
e(s)
Pali
Status of
women
Holy
days/Of
cial
Holidays
Paryushan festival
Principle
Time of
origin
Populati
on
500-600 million
50-60 million
Concept
of Deity
View of
other
Dharmic
religions
Symbols
Religion
which
atheists
may still
be
Yes.
adherent
s of
Views on
Other
Religions
Can
atheists
partake
in this
religion's
practices
?
Yes.
Yes
Place
and Time
of origin
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
It showed us the right path and the light for the way.