Page1-introJainism /denz()m/, traditionally known as Jaina dharma,[1] is an Indian religion that prescribes a path of non-violence towards all living

beings and emphasises spiritual independence and equality between all forms of life. Practitioners believe that non-violence and self-control are the means by which they can obtain liberation. Currently, Jainism is divided into two major sects-- Digambara and vtmbara. The word Jainism is derived from a Sanskrit verb Jin which means to conquer. It refers to a battle with the passions and bodily pleasures that the jaina ascetics undertake. Those who win this battle are termed as Jina (conqueror). The term Jaina is thus used to refer to laymen and ascetics of this tradition alike. Jainism is one of the oldest religions in the world.[2] Jains traditionally trace their history through a succession of twenty-four propagators of their faith known as tirthankara with dintha as the first tirthankara and Mahvra as the last of the current era. For long periods of time Jainism was the state religion of Indian kingdoms and widely adopted in the Indian subcontinent. The religion has been in decline since the 8th century CE due to the growth of, and oppression by, the followers of Hinduism and Islam.[3][4] BuddhismBuddhism is a religion indigenous to the Indian subcontinent that encompasses a variety of traditions, beliefs and practices largely based on teachings attributed to Siddhartha Gautama, who is commonly known as the Buddha, meaning "the awakened one". The Buddha lived and taught in the eastern part of the Indian subcontinent sometime between the 6th and 4th centuries BCE.[1] He is recognized by Buddhists as an awakened or enlightened teacher who shared his insights to help sentient beings end their suffering (dukkha) through the elimination of ignorance (avidy) by way of understanding and the seeing of dependent origination (prattyasamutpda) and the elimination of desire (tah), and thus the attainment of the cessation of all suffering, known as the sublime state of nirva.[2] Two major branches of Buddhism are generally recognized: Theravada ("The School of the Elders") and Mahayana ("The Great Vehicle"). Theravada has a widespread following in Sri Lanka and Southeast Asia (Cambodia, Laos, Thailand, Myanmar etc.). Mahayana is found

throughout East Asia (China, Korea, Japan, Vietnam, Singapore, Taiwan etc.) and includes the traditions of Pure Land, Zen, Nichiren Buddhism, Tibetan Buddhism, Shingon, and Tiantai (Tendai). In some classifications, Vajrayanapracticed mainly in Tibet and Mongolia, and adjacent parts of China and Russiais recognized as a third branch, while others classify it as a part of Mahayana. Comparitive studyOn God Buddhism : The original Buddhist doctrine does not entail any godly figures, though the later Buddhist sects introduced some Godly figures. The Buddhists believe in the Godlike figures or the Bodhisattvas, who take interest in the welfare of the world and work for its liberation. Jainism : Alike Buddhism, Jainism also denies the existence of God, though they acknowledge the presence of the Jinas or Kevalins, who are higher than human beings in status but subject to change and evolution. However, unlike the Bodhisattvas, the Kevalins are rather indifferent to the prayers and problems and remain unaffected. On Nirvana Buddhism : In Buddhism, nirvana is freedom from the cycle of rebirth, when a being turns into a state of non-being, or Sunya, looses its identity and becomes nothing. Jainism : In Jainism, nirvana is a state of moksha, where a being looses its identity and is free from the cycle of birth and death. On Liberation Buddhism : The path of liberation in Buddhism goes through good conduct and good deeds, as mentioned in Eightfold path, Four Noble Truths, Five Preceptions and other moral conducts. Jainism : Similarly, the path of liberation in Jainism is to follow right perception, right knowledge, and right conduct. One has to overcome the worldly desires and feelings to attain liberation or to become a perfect soul. On Yogic Practices Buddhism : Buddhism emphasises on the practice of mediation and other

forms of Yoga to concentrate on inner self. Jainism : In Jainism as well, meditation and other yogic practices are essential for self purification and liberation. On Non-Violence Buddhism : Buddhism is a peaceful religion with non-violence at the heart of its thoughts and behaviour. Jainism : Non-violence followed in action, thought, and speech is the highest morale in Jainism.

Difference Between Buddhism And Jainism

On Karma Buddhism : Buddhism believes in the universality of Karma, which is a result of one's action. Jainism : Jainism also believes in the universality of karma and its effect on human beings. But, unlike Buddhism, karma, according to Jainism, is not a mere effect of one's actions, but a real substance that flows into each individual body or jiva. This karmic substance remains with a being until good conduct and self purification eliminates them. On Soul Buddhism : According to Buddhism, soul is an individuality that does exist in plants and animals, but not in non-living or inanimate things. Jainism : According to Jainism, soul is present in every animate and inanimate object of the universe including its elements - earth, water, wind, fire and air. On The Status And Evolution of Individual Beings Buddhism : After Nirvana, there is no soul, but the individuality of an individual that passes into nothingness, which is beyond any description and speculation. Jainism : After Nirvana, the soul continues to remain as an individual soul, but in the highest state of purity and enlightenment. Survival And Disappearence : Over a period of time, while Buddhism disappeared from the Indian soil, Jainism survived in India, with its teachings intact, mostly untouched by the overwhelming philosophy and practices of

Hinduism, at the same time imparting to the later some of its noblest ideas. Besides, a major difference lies in the dominions of both the religions. Though both, Buddhism and Jainism, originated and developed individually in the same geographical area of India, but difference lies in their spread. While Buddhism crossed the frontiers of its motherland and went to other parts of the Indian subcontinent, Central Asia, far eastern countries, and parts of North America and Europe as well, whereas Jainism, on the other hand, remained confined to India, the land of its origin.

ImpactJainism-1. Ahimsa (non-violence and Vegetarianism) The Hindu scholar and Indian Freedom Fighter , Lokmanya Tilak credited Jainism with influencing Hinduism and thus leading to the cessation of animal sacrifice in Vedic rituals. Bal Gangadhar Tilak has described Jainism as the originator of Ahimsa and wrote in a letter printed in Bombay Samachar, Mumbai:10 Dec, 1904: "In ancient times, innumerable animals were butchered in sacrifices. Evidence in support of this is found in various poetic compositions such as the Meghaduta. Swami Vivekananda also credited Jainism as influencing force behind the Indian culture. "What could have saved Indian society from the ponderous burden of omnifarious ritualistic ceremonialism, with its animal and other sacrifices, which all but crushed the very life of it, except the Jain revolution which took its strong stand exclusively on chaste morals and philosophical truths? Jains were the first great ascetics. "Don't injure any, do good to all that you can and that is all the morality and ethics, and that is all the work there is, and the rest is all nonsense... Throw it away." And then they went to work and elaborated this one principle, and it is a most wonderful ideal: how all that we call ethics they simply bring out from one great principle of non-injury and doing good." 2. Other than Ahimsa, Jainism has given philosophical concepts like Karma, Moksa (liberation) , reincarnation, samsara and anekantavada

(pluralism) to the Indian philosophy. Y. Masih (2000) In : A Comparative Study of Religions, Motilal Banarsidass Publ : Delhi, ISBN 8120808150 . There is no evidence to show that Jainsim and Buddhism ever subscribed to vedic sacrifices, vedic deities or caste. They are parallel or native religions of India and have contributed to much to the growth of even classical Hinduism of the present times. Page 18 We know only this much that the doctrine of karma-samsara-jnanamukti is first seen in the clearest form in the shramanic tradition. It is now even accepted by orthodox bhramins. This doctrine is not clearly spelled out in Rgvedas and not even in the oldest parts of Upanishads called chandogya and Brhadaranyaka. Page 149 Another Scholar Robert Zydenbos says: In the view of so many basic differences between the two traditions, [Jain and Vedic] it is amazing that there are still people who speak of Jainism as a heterodox sect of Hinduism An impartial study of the literary evidence, both Jaina and Brahamanical, leads to a conclusion that the latter offshoots of the vedic traditions (like Hinduism) have borrowed a lot from Jainism : the theory of karma and re-birth, the vegetarianism of the higher Hindu castes, perhaps also temple worship. Page 59 3. The name of India Bharat comes from the name of Emperor Bharata, a Jain king, first universal monarch (Chakravati) and son of First Jain Tirthankara Rishabha. In Visnu Purana (2,1,31), Vayu Purana, (33,52), Linga Purana (1,47,23), Brahmanda Purana (14,5,62), Agni Purana (107,11-12), and Skanda Purana (37,57) it is clearly stated that this country is known as Bharatavarsa after Bharata, son of the mighty ascetic Rsabha.

Even the institutions of Monasticism and renunciation is borrowed from Jainism by other religions. Even Buddha first became of disciple of Jain monks and practiced severe austerities before forking out and creating his own order. But he still called himself a sramana, the same term that is used by Jain monks for Mahavira and themselves. He also formulated his own concepts of Karma, Samsara after borrowing them from Jainism. In short Jainism civilised India and influenced the whole of Asia by indirect influence thru Buddhism. The best books on ancient Indiana languages of Prakrit, Sanskrit, Kannada, Tamil etc are Jain texts. Jains were a great chroniclers of various heterodox doctrines and best doxographies are by Jains. Jain bhandars or ancient libraries of Manuscripts are the best maintained in the world. Currently Jains form less than 1% of the population of India. However they are the richest and most educated amongst Indians. Out of the total taxes, they contribute more than 25% to the national exchequer. Buddhism-Buddhism gave the greatest jolt to the orthodox
Brahamism.Buddhism exercised profound influence in shaping the various aspects of Indian society. It developed a popular religion without any complicated, elaborate and unintelligible rituals requiring necessarily a priestly class. This was one of the reasons for its mass appeal. The ethical code of Buddhism was also simpler based on charity, purity, self sacrifice, and truthfulness and control over passions. It laid great emphasis on love, equality and non violence. It became an article of faith for the followers of the Buddhism. It laid emphasis on the fact that man himself is the architect of his own destiny. It was devoid of any elaborate idea of God. Although Buddhism could never dislodge Brahmanism from its high position, it certainly jolted it and inspired institutional changes in Indian society. Rejecting the caste

system and its evils including rituals based on animal sacrifices, conservation, fasting and pilgrimage, it preached total equality. Promotion of social equality and social justice helped Buddhism to cross the frontiers of Indian subcontinent and became a world religion. In the field of education Buddhism tried to make education practical, action oriented and geared towards social welfare. Most of the ancient Indian universities like Nalanda,Taxila were products of Buddhism. Art and arcitectureJain-For

the most part, artists in ancient India belonged to

non-denominational guilds who were prepared to lend their services to any patron, whether Hindu, Buddhist, or Jain. The styles they used were a function of the time and place rather than the religion. Therefore, Jain art from this period is stylistically similar to Hindu or Buddhist art, although its themes and iconography are specifically Jain. Popular themes and icons in Jain art include the Tirthankaras (Jain saviors: human beings who achieved the ultimate spiritual salvation and served as role models for society), yakshas and yakshinis (supernatural male and female guardian deities), and holy symbols such as the swastika which symbolized peace and well-being (Figure 1). The earliest Jain monuments were temples based on the Brahmanical Hindu temple plan and monasteries for Jain monks.
Udayagiri and Khandagiri Caves

Among the earliest Jain monuments are the Udayagiri and

Khandagiri Caves, located near the city of Bhubaneshwar in Orissa, India. These caves are partly natural and partly manmade and were carved out as residential blocks for Jain monks during the reign of King Kharavela of Kalinga (ruled 193 - 170 BC). The caves bear inscriptions and sculptural friezes depicting Tirthankaras, elephants, women, and geese.
The Statue of Bahubali

A colossal monolithic statue of Bahubali at Shravanbelagola, the Jain siddha (one who has attained spiritual salvation), located in Karnataka in southern India, is one of the most sacred pilgrimage sites for Jains. The statue was carved in 981 AD out of a single block of granite. The statue stands 55 feet high and is completely nude, as is customary in the Jain tradition. Sectsain order had divided into two major sects. The Digambara sect The Svetambar sect The Digambara sub-sects The Digambara sect, in recent centuries, has been divided into the following sub-sects: Major sub-sects: Bisapantha, Terapantha, and Taranapantha or Samaiyapantha.

Bisapantha The followers of Bisapantha support the Dharma-gurus, that is, religious authorities known as Bhattarakas who are also the heads of Jaina Mathas, that is. religious monasteries. The Bisapanthas, in their temples, worship the idols of Tirthankaras and also the idols of Ksetrapala, Padmavati and other deities. They worship these idols with saffron, flowers, fruits, sweets, scented 'agara-battis', i.e., incense sticks, etc. While performing these worships. the Bisapanthis sit on the ground and do not stand. They perform Arati, i.e., waving of lights over the idol, in the temple even at night and distribute prasada, i.e., sweet things offered to the idols. The Bisapantha, according to some, is the original form of the Digambara sect and today practically all Digambara Jainas from Maharashtra, Karnataka and South India and a large number of Digambara Jainas from Rajasthan and Gujarat are the followers of Bisapantha. Terapantha Terapantha arose in North India in the year 1683 of the Vikram Era as a revolt against the domination and conduct of the Bhattarakas. i.e. religious authorities, of the Digambara Jainas. As a result in this subsect, the institution of Bhattarakas lost respect in North India, however in South India the Bhattarakas continue to play an importent role. In their temples, the Terapanthis install the idols of Tirthankaras and not of Ksetrapala, Padmavati and other deities. Further. they worship the idols not with flowers, fruits and other green vegetables (known as sachitta things), but with sacred rice called 'Aksata', cloves, sandal, almonds, dry coconuts, dates, etc. As a rule they do not perform Arah or distribute Prasada in their temples. Again, while worshipping they stand and do not sit. From these differences with the Bisapanthis it is clear that the Terapanthis appear to be reformers. They are opposed to various religious practices. As according to them. These are not real Jaina practices. The Terapantha had performed a valuable task of rescuing the Digambaras from the clutches of wayward Bhattarakas and hence the Terapanthis occupy a peculiar position in the Digambara Jaina community. The Terapanthis are more numerous in Uttar Pradesh, Rajasthan and Madhya Pradesh. It is pertinent to note that even though the name Terapantha sub-sect appears both among the Digambara and the Svetambara sects. Still the two Terapanthis are entirely different from each other. While the Digambara Terapanthis believe in nudity and idol-worship, the

Svetambara Terapanthis are quite opposed to both. Taranapantha The sub-sect Taranapantha is known after its founder Tarana-Svami or Tarana-tarana-Svami (1448-1515 A.D.). This sub-sect is also called Samaiyapantha because its followers worship Sarnaya, i.e., sacred books and not the idols. Tarana-Svami died at Malharagarh, in former Gwalior State in Madhya Pradesh, and this is the central place of pilgrimage of Taranapanthis. The Taranapanthis strongly refute idolatry but they have their own temples in which they keep their sacred books for worship. They do not offer articles like fruits and flowers at the time of worship. Besides the sacred books of the Digambaras, they also worship the fourteen sacred books written by their founder Tarana-Svami. Further, Taranapanthis give more importance to spiritual values and the study of sacred literature. That is why we find a complete absence of outward religious practices among them. Moreover, Tarana-Svami; was firmly against the caste-distinctions and in fact threw open the doors of his sub-sect even to Muslims and low-caste people. These three main traits of the Taranapanthis, namely, (a) the aversion to idol worship, (b) the absence of outward religious practices, and (c) the ban on caste distinctions, were evolved as a revolt against the religious beliefs and practices prevailing in the Digambara Jaina sect, and it appears that Tarana-Svami might have formulated these principles under the direct influence of Islamic doctrines and the teachings of Lonkashaha, the founder of the non-idolatrous Sthanakvasi sub-sect of the Svetambara sect. The Taranapanthis are few in number and they are mostly confined to Bundelkhand, Malwa area of Madhya Pradesh and Khandesh area of Maharashtra. BUDDHISM SECTS-

Mahayana Buddhism
Mahayana Buddhism is the other largest schools of Buddhism. Many Buddhists didnt agree with the Theravada Buddhism school so they came to join Mahayana Buddhism. Mahayana means "greater vehicle". This term is used to show us that there are many different ways to attain Niravana. Mayana Buddhists believe that

inorder to attain Nirvana you need guidance from others. As for where Theravada Bhuddists believe you have to attain Nirvana on your own. Countinuing on, Mahayana Buddhists believe that all people are related due to reincarnation and the on going on the birth/death cycle. For this reason all Buddhist must help one another. Mahayana Buddhists also believe this towards criminals. They believe you have to help criminals find enlightment, thinking of how that person could have been your mother or father in the pervious life.

Tantric Buddhism
Tantric Buddhism is the third school of Buddhism that exists in the Himalayan nations of Tibet and Nepal. The word Tantric means Tantra. The word tantra means books dealings with rituals, discipline, and meditation. Monks and priests in Tibet are knows as lamas, so Tantric Buddhism is also called Lamaism. Tantric Buddhism first came to be in Tibet in the 7th century A.D. It mixed together Indian Buddhism and Tibetean beliefs. This form of Buddhism is totally different from other forms of Buddhism. This type of Buddhism consists of worshiping by reciting prayers and sacred texts, along with chanting of hymns. Also, they meditate around mandalas, circular diagrams that represent a universe. There is also, blowing of trumpets and the playing of drums. Dancing lamas wear masks and perform rituals to scare away spirits, which comes into magic charms and mystical incantations.

Zen Buddhism
Zen Buddhism has two types of schools. Soto and Rinzai. Soto Zen holds that enlightment can be attainted gradually. Rinzai Zen teaches that enlightment comes with insight and awareness. Zen Buddhism derived from China. Then is was called Chan. Chan means "meditation". There is a legend that tells us that there

was once a wise Indian man named Bodhidarma. He sat staring at a wall of a cave in China for nine years for intense meditation. He cut off his eyelids because they were causing weight to add on to his weariness. He then lost both his legs for sitting in one positions that Buddhist usually sit in called the lotus position. Eventually he attained enlightment and this intense form of meditation was brought to Japan in the 12 century A.D.