[3] This information was kindly furnished by the Diwān of Panna, through the Political Agent at Bundelkhand.

Jain Religion

[Bibliography: The Jainas, by Dr. J.G. Bühler and J. Burgess, London, 1903; The Religions of India, Professor E.W. Hopkins; The Religions of India, Professor A. Barth; Punjab Census Report (1891), Sir E.D. Maclagan; article on Jainism in Dr. Hastings’ Encyclopaedia of Religion and Ethics.]

List of Paragraphs

1. Numbers and distribution.

Jain.—The total number of Jains in the Central Provinces in 1911 was 71,000 persons. They nearly all belong to the Bania caste, and are engaged in moneylending and trade like other Banias. They reside principally in the Vindhyan Districts, Saugor, Damoh and Jubbulpore, and in the principal towns of the Nāgpur country and Berār.

2. The Jain religion. Its connection with Buddhism.

The Jain tenets present marked features of resemblance to Buddhism, and it was for some time held that Jainism was merely a later offshoot from that religion. The more generally accepted view now, however, is that the Jīna or prophet of the Jains was a real historical personage, who lived in the sixth century B.C., being a contemporary of Gautama, the Buddha. Vardhamāna, as he was commonly called, is said to have been the younger son of a small chieftain in the province of Videha or Tirhūt. Like Sakya-Muni the Buddha or enlightened, Vardhamāna became an ascetic, and after twelve years of a wandering life he appeared as a prophet, proclaiming a modification of the doctrine of his own teacher Pārsva or Pārasnāth. From this time he was known as Mahāvīra, the great hero, the same name which in its familiar form of Mahābīr is applied to the god Hanumān. The title of Jīna or victorious, from which the Jains take their name, was subsequently conferred on him, his sect at its first institution being called Nirgrantha or ascetic. There are very close resemblances in the traditions concerning the lives of Vardhamāna and Gautama or Buddha. Both were of royal birth; the same names recur among their relatives and disciples; and they lived and preached in the same part of the country, Bihār and Tirhūt.[1] Vardhamāna is said to have died during Buddha’s lifetime, the date of the latter’s death being about 480 B.C.[2] Their doctrines also, with some important differences, present, on the whole, a close resemblance. Like the Buddhists, the Jains claim to have been patronised by the Maurya princes. While Asoka was mainly instrumental in the propagation of Buddhism over India, his grandfather Chandragupta is stated to have been a Jain, and his grandson Sampadi also figures in Jain tradition. A district which is a holy land for one is almost always a holy land for the other, and their sacred places adjoin each other in Bihār, in the peninsula of Gujarāt, on Mount Abu in Rājputāna and elsewhere.[3] The earliest of the Jain books belongs to the sixth century A.D., the existence of the Nirgrantha sect in Buddha’s lifetime being proved by the Cingalese books of the Buddhists, and by references to it in the inscriptions of Asoka and others.[4] While then M. Barth’s theory that Jainism was simply a later sect of Buddhism has been discarded by subsequent scholars, it seems likely that several of the details of Vardhamāna’s life now recorded in the Jain books are not really authentic, but were taken from that of Buddha with necessary alterations, when the true facts about their own prophet had been irrevocably lost.