Jainism at Present and in Future in the West

By Chandraprakash Shah, U.K.

Not a single civilization has remained permanent except Jainism from eternity. This has become possible due to their concept of no creator, no protector and no destroyer theory. Each soul is creator, protector and destroyer of itself. This theory is given to all in the lineage of each family. Jain culture and heritage is quite different than others. Our fore fathers had sown the seeds of civilized society in to their successors. If we continue to such legacy we must educate our generation with this gift of civilization. It can only be obtained through the first stanza of Tattavarthsutra as mentioned above. Jains are capable of removing all the obstacles that appear in their path.

People in the East and particularly in India are very much curious to observe how the Jainism is observed and how it will flourish in the West in the forthcoming ages or future.

1. What will be the future of Jainism in the West where there are no monks and nuns to practices?
2. How rites and rituals will be performed in absence of monks and nuns as they are at present being performed in the India under the direct supervision and guidance of the holy teachers?
3. How the teachings of Bhagwan Mahavir and other Tirthanakaras will be taught?
4. What will be the ideal situation for the monks and nuns to reside permanently in the western atmosphere?
5. What can be the rules for an ascetic order out side India if they are allowed to stay in the western world and under whose authority to promote Jainism?
6. These and many other questions are arising in the mind of Indian as well as Western Jain Community.

Let us begin with the History of Jains who migrated to West from African and Indian sub-continents.

Since the beginning of the 20th Century large numbers of Jains have migrated to Western world in search of business, livelihood and earning. Some have emigrated from African sub—continent. Originally they migrated to African countries like Mombassa, Kenya etc. However, due to political turmoil in those countries they again immigrated to Western worlds, particularly to USA and UK. There are approximately 200,000 Jains living out side India and mostly in USA and UK.

They immigrated to these countries for better off. However, they maintained close link with their mother land and always eager to maintain their heritage and cultural values. Conditions prevailing in these countries are quite different than that of in India. Culturally they are isolated. As the time passed over they mixed themselves with the western culture just as Parsis were mixed up with Gujarati community hundreds of years ago in India. It is worth noting that even after mixing with entirely different cultural Jains maintained their identity as Jains. They tried to promote Jainism and Jain way of life within the framework of Western atmosphere without diluting Jain ethics and traditions.

We can observe that many Jain temples have been erected in USA and two in UK. All the different segments of Jain Community have their own place of worship in USA and Europe. The Jain Centre of New York and temples at various cities of USA are the glaring examples of keeping in touch with Jain rituals. Further Jain Temple of Leicester and Pottesbar in UK provide enough proof for the adherence to Jainism. Jain Temples in Japan, Nairobi, and Mombassa etc are also the symbolic features of the Jain community to remain attached with our heritage and culture.

Contrary to the Indian tradition and only two fields development at present, namely, Jinalayas and Jina images, the Western world is concentrating and developing on Knowledge acquiring system about Jainism. Majority of the students are non-jains. We the jains either in India or in the West lack sufficient knowledge and its presentation in the modern atmosphere. We only look from point of view of performing rites and rituals. Our forefathers studied the Jainism in depth and cultivated the habit of it to perform in the daily use. The non-jains are attracted tremendously towards the principles of Jainism particularly Ahimsa.

The quest for Jain studies and knowledge has also risen to such a level that more or less spiritual leaders and scholars are being invited on the auspicious Jain festivals to deliver the goods. Not only Jains but non-jains are attracted towards Jainism. Various Jain education academies are being started and some of them are already set up. There are courses in Jainism starting from root level to Doctorate level. They are also being offered in the foreign Universities. Jain centre for studies at SOAS in London, Birmingham and De’ Montford Universities in UK and Harvard University in USA are the notable in this respect. A course in Jainism at Hawaiian University is also going on. A summer school vacation batch of five to twenty students is also being arranged from USA and UK to India for studies in Jainism with practical experience. At Antwerp University in Belgium a course in Jainism is offered under the department of Comparative study of World Religions. Majority of the students are from China and Japan. JAINA of USA is doing splendid work in promoting Jainism outside India. They are using the entire latest technology to spread Jainism in its various fields. Jains of USA normally, take out pilgrimage tour of India every year during fall season and keep themselves abreast with the latest development in Jainism.

There is bright future of Jainism in the Western World. UK government has given its recognition to Jain Faith and now it is at par with other nine faiths such as Christianity, Muslim, Buddhism, Bahai’s, Sikhism, Judaism and Hinduism. In all government correspondences related to faiths now the Jain Faiths will be included. In my opinion, its Indian counter part lacks in this regards. Jains of India do not pursue the matter vehemently at the government level and always occupied in small petty issues of infightings. The requirements of the Jain community dispersed throughout the world and of prospective converts are not being catered to for the lack of ascetic order in the Western world. If there is a four-fold organization out side India this will be an added advantage for the promotion of Jainism in the Western world and its future will be brighter.

Now it is a time to create four-fold organization outside India for the reappraisal of traditional practices. Ascetics are an added value as they represent idealistic view. There must be some relaxations in the rules governing their stay in the world outside India depending upon the circumstances of the country but within the frame work of vows being observed in India. This is not the only criteria. There are other fields too to flourish Jainism in West.

Muslims, Hindus, Buddhist, Sikhs and others have single body to represent their faith at different local, statutory and government levels. Although Jains have different organizations they lack a supreme body to negotiate and take care of the community at all the levels. The bodies of other faiths have developed such a infra-structure that their views and needs are broadcasted to the rest of the societies among whom they live in. There is no single body to represent Jains at educational, religious groups, interfaith and multifaiths organizations, social organizations and other institutions. In order to perceived needs of jains there are several questions arising for consideration.

As a matter of principle there should be as very fewer digressions as possible from the prevailing practice in India. Whatever form of adaptation of practice take place in the West it must have authentication from the Sangha and Acarya in India. Practically, we can consider as under:

Infrastructure in the West
Management
International Head quarter
Resources and Staffs|
Leaderships

There will be separate rules and regulations governing movement, life style, gochari etc for ascetics Initiation and renunciation in the West under the guidance of ascetic available here with the blessing of their heads in India.

Status of Ascetics
Ascetics attached to Interfaith and Multifaith activities
Another cadre of Jain Priest can be created who can look after:
Daily Pathshala work
Promotion of Jain Values
Their role on socio-religious occasions
Betterment of community affairs
Local Community can take care of them and their families
There can be rules and regulations for laymen and laywomen too.
They must promote the jain values in the family and community
Try to cultivate habit of Right conduct
They should take religious education and provide the same to family
Muster support for Jains
Look after Monks, nuns and priests
Look after the management of places of worships
Provide necessary funding (Those who are capable) to community
Actively participating in Jain rituals.
A category of Karsevak can be initiated.

If we nicely put into the actions our thoughts with well developed marketing strategy, publicity and provide e-technological data there is no reason why Jainism cannot have bright future in the West. If we do not act collective, as other minority faiths have done in the West, our very existence is in danger. Jains are capable of doing anything but they do not want to do for Jainism. Just have a look to an idea of our Mahajan culture of the past, how much influence they had on the rulers of their time. Observe minutely examples growth and development of Swaminarayan faith and the Brahmakumaris in the recent years. They have more or less branches in all the countries.

We have more to offer to the world than other faiths on the platform of Ahimsa, Anekantvad and Aparigraha as well as Celibacy. Our teachings, ethics, peace processes, philanthropy, compassionate behaviour to all living beings, ecological and environmental issues and economics of day to day life are unparalleled in the world. We are at present only concentrating on “Three A” but we forget that Celibacy covers all the remaining four major vows. If it is impossible to observe Celibacy in total, it can be restricted to certain stages. I do not say that we should go back to “Brahmcaryashram” stage, if that can be done it is an added fragrance, however, one can certain refrain from sensual pleasures. The role of Ascetics appears here in the picture. Their idealism and vows certainly can change the scenario. WE MUST BE THE SALESMAN OF MAHAVIR’S TEACHINGS

The four fold organization of the Sangha is the main spirit behind the livening of the Jainism. The close and constant rapport with ascetics make the lay people very much inclined to the value of own faith. We must have well trained, full fledged full time professionals to manage the show as other faiths have such infrastructure in the West.

Spread of Jainism in India and Abroad

Helmuth Von Glasnapp

As is well known and is accepted by all the historians, Jainism had already been established as an important religion in various provinces of India before Mahavira and the Buddha began their missionary activities. During their period, Magadha, Kausala, Kapilvastu, Vaisali, Pava, Mithila, Varanasi, Simhabhumi, Kausambi, Avanti etc. were prominent Jaina centres. After Mahavira’s parinirwana, Jainism was patronized by the Sisunagas, Nandas, Kharavela, Mauryas, Satavahanas, Guptas, Paramars, Chandelas, Kalakuris, and others who provided all possible facilities to develop its literature and cultural activities. The southern part of India was also a great centre of Jainism. Bhadrabahu and Visakhacharya with their disciples migrated to the south and propagated Jainism there. Andhra, Satvahanas, Pallavas, Pandyas, Cholas, Chalukyas, Rastrakutas, Gangas, 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. Numerous Jaina temples and sculptures throughout the ages were erected by the kings of that time and many facilities were provided for literary services throughout India. As a result, the Jaina achrayas wrote their ample works in Sansakrit, Prakrit, Aprabhramsa, Tamil, Kannada, Telagu, Marathi, and later in Hindi, Gujarati and other modern indian languages.

Jainism crossed India from south India at about eighth century BC., if not earlier, and became one of the most important religions of Ceylon, which was known in those days by the name Lanka, Ratnadvipa or Simhala. The Mahavamsa refers to the existence of Jainism in Ceylon even before the arrival of Buddhism. According to it, Pandukabhaya built a house at Anuradhapur for the Niganth Jotia and Giri and some Niganthas. Jaina tradition takes the history of Jainism in Ceylon even prior to its Aryanization, or the arrival of Aryas. Ravana, a king of Lanka long ago is said to have erected a Jaina temple there at Trikutgiri. Another statue of Parasvanatha, the 23rd Tirthankar found in the caves of Terapur is also said to be from Lanka. Jainism was a living religion of Ceylon up to the 10th century AD.

Kalkacharya, another Jaina monk, is said to have visited Burma or Svarnabhumi (Uttaradhyana Niryukti, 120). Rishabh deva is said to have travelled to Bhali (Bactria), Greece, Svarnabhumi, Panhave (Iran) etc.(Avasyaka Nir.336-37). Tirthankara Parasvanatha also went to Nepal. The existence of Jainism can also be proved in Afghanistan. Tirthankara images in the Karyotsarga pose or meditating pose have been found in Vahakaraj Emir (Afghanistan). Digambara Jaina monks have been in Iran, Siam and Philistia. Greek writers also mention their existence Egypt, Abysiniya and Ethyopia. It had also propagated in Kambuj, Champa, Bulgaria, and some other foreign countries.

Jaina art and architecture
The Jainas have been amongst the foremost in contributing to the field of art and architecture since the early days. The images of Tirthankara Rishabha deva and the figures of standing or seated nude yogins found inscribed on some terracotta seats are ample proof of the same. The relics of the prehistoric Indus valley civilisation, discovered at Mohenjodaro, as well as nude Harrappan red stone statue are almost equally old. The latter is remarkably akin to the polished stone torso of a Jina image from Lohanipur (patna) which is ascribed to the Mauryan times (4th B.C.). King Kharavela of Kalinga, as the Hathigumpa inscriptions speak, reinstalled the Jaina image which had been taken away by Nanda to Magadha in 4th Century B.C. During the Satvahana period (60 B.C. to 225 A.D.) Mathura and Saurastra were the main centres of Jainism. The earliest Mathura scriptures are represented by Kankalitila where from Ayagapatta, Stupa, images and other Jaina cultural material were recovered. Gandhara art and Mathura art belong to Kusana period (1st B.C. to 2nd A.D.) in which Jainism flourished to Mathura and the Ardhaphatika sect, Yapania sangha and Nagara art came into existence.

Gupta period (4th to 7th C A.D.) is said to be the golden period of ancient indian culture. Harigupta, Siddhasana, Harisena, Ravikirti, Pujyapada, Patrakesari, Udyotanasuri and other famous Jain acharyas existed in this period and they actively helped in spreading the message of Mahavira all over India and abroad. Karnataka, Mathura, Hastinapur, Saurastra, Avanti, Ahichhatra, Bhinnamala, Kausambi, Devagumpha, Vidisa, Sravasti, Varanasi, Vaisali, Patliputra, Rajagraha (now Rajgiri), Champa, and others were the main centres of Jain art and architecture and these places have been mentioned in Jaina literature at various places. After the Gupta period, Kakkula, Vatsaraja and Mahendrapala were the Jaina kings in the Pratihara dynasty. King Munja, Navasaahasanka and Bhoja were ardent followers of Jainism. Dhanapala, Amitagati, Manikyanandi, Prabhachandra, Asadhara, Dhanjaya etc. had contributed profusely to the literary field during the same period. Chittore was the capital of Paramaras, during the early period, where Kalakacharya and Haribhadra devoted their entire lives for the development of Jaina art and architecture.

During the Chandela dynasty, Khajuraho, Devagarh, Mahoba, Madanapur, Chanderi, Ahar, Papora and Gwalior became famous for their Jaina art. Some of the important inscriptions, Toranas, images and other sculptural material were found in Tripuri. As mentioned earlier, Bihar has been a prominent state since very early days with regard to Jaina culture. It is said to be the ‘Parinirvana bhumi’ of so many Tirthankaras and is heavily enriched through Jaina statues, relics and sculpture at Rajgarh, Nalanda, Parsvanath hill, Simhabhumi, Barabar hill, Patna, Pavapuri etc. The earliest Jaina images were recovered in Bengal from Surohar and Mandoil, which are of Mathura style. The images of Jaina Tirthankaras, found in Orrissa at Udaigiri-Khandagiri and other places such as Keonjhar, Mayurabhanja, Jaipur, Cuttack are very beautiful from artistic point of view.

Gujarat and Rajasthan have been strongholds of Jainism since an early time. Shatrunjaya are Girnar are the siddhakshetras of Jainas. Rastrakutas and Chalukyas, Pratiharas, Paramaras, Chauhan and other dynasties patronised Jainism and its art and architecture. Hemchandracharya was a court poet of Jaisimha and Kumarapala.Vastupala and Tejapala, who were ministers of Baghelas of Solanki branch built a large number of Jaina temples at Abu, Girnar, Satrunjaya, Ranakpur etc. Famous temples of that period were also built at Jaisalmer, Sirohi, Udaipur, Jodhpur, Nakoda, Jaipur, Alwar and so many other places. The existence of Jainism in Punjab and Sindh can be traced out long before the Christian era, from the sites of Mohenjodaro, Harappa, Takshashila, Simhapur, Sindhudesh and Lahore.

The inscriptional history of Jainism in Maharashtra starts with the Parle inscription of 1st C A>D>, which commences with “Namo Arihantanam”. Kejhar, Pavanar, Nagpur, Bhandara, Ramtek, Akola, Karanja, Achalpur, Latur, Bhadrawati etc. are the min ancient Jain sites with archaeological remains. Sirpur is famous for its artistic decoration. Malakhed was found inhabited when Padaliptacharya visited in around 1st C A.D. Jaina caves are found at Ellora, Nasik, Dharasiva, etc. Besides, Pratishthanpur, Belgaon, Kolhapur, Ehol, Alaktakanagara, Kunthalgiri, Ardhapur, Kandhar, Karad, Mahimagiri, Vatapi and Meghuni have been main centres of jainism where huge and magnificent Jaina idols and inscriptions are found in temples. Mrgesavarvarman’s inscription (45 0-478 A.D.) states that a huge donation was made to Digambaras, shwetambaras, Kurchakas and Yapanias. Belgaon and Kolhapur were found ruled over by Silaharas of Konkana who built huge Jaina temples, like Adataraditya, Satyavakya, Chandraprabha, Ratta etc. Vatapi, Ehol, Meghuli were also Jaina centres of this period when Pulakesi First, Kirtivarman and Ravikirti constructed Jaina temples.

Andhrapradesha has been a stronghold centre of Jainism. Acharya Kundakunda (1st C A.D.), the spiritual leader of the time hailed from village Kondakunda, situated on the border of Andhra Pradesh. King Vishnuvardhana of Chalukyas, Akalavarsa, Amoghavarsa and Krashnaraja of Rashtrakutas, Bhima, Ganga Vijayaditya, Durgaraj etc. of Vengis, Tailapa, Vikramaditya of Badami Chalukyas, some kings of Velanatichoda period patronised Jainism by way of constructing temples, Vasadis and Vidyapeethas. Some of them, afterwards, were occupied by Virasaivaitas and Lingayatas, who have been great destroyers of Jaina monuments and the community as well.

Jainism in Karnakata goes back to at least Bhadrabahu and Chandragupta Maurya, who migrated to south via Ujjain with twelve thousand disciples due to severe calamity and famine in the north. Gangavadi dynasty was established by Simhanandin, one of the Jaina acharyas. Jainism was its state religion for about seven hundred years during which hundreds of Jaina monuments were erected by the kings. Pujyapada, Prabhachandra, Jinasena, Gunanandi, Patrakesari, Puspadanta, Vidyananda, Anantvirya, etc, got full patronage of the dynasty. Of the kings, the name of Rachamalia Satyavakya may be specially mentioned under whose reign, Chamundaraya, his great minister erected the colossal statue of Gomateswara Bahubali, the unparalleled statue in the world. After the reign of Rashtrakutas, Jainism got a set back and Vasavas who came to power perished Jain religion and prosecuted Jains. From Jaina architectural stand-point, the main sites in Karnataka are Mangal, Nandidurga, Panditarahalli, Chandrasala, Vasadi, Amarapur, Arkettar, Sarangipattam, Halebid, Kelasaur, Aihole, Marol, Honwad, Honnur, Kalholi, Kalhoti, Mulgana, Lakkundi, Nagire and Biligi. At these places, Jaina monuments are richly available.

Jainism entered Tamilnadu most probably from Kalinga in around 4th C B.C. Visakhacharya proceeded to Chola and Pandya countries with the entire Munisangha. It can be supported by the caverns containing beds carved out in the rock found in hills and mountains around the Pudukottai, Madura and Tinnevelly and rock-out sculptures and inscriptions in the hills of the north Arcot district which indicate the existence of Jainism in Tamilnadu in the 3rd C B.C. Kanchi was one of the important seats of learning in south India. It was the capital of Pallavas, who were mostly Jains in early centuries. The inscriptions of Jinakanchi refer to some prominent. Jainacharyas of the city, like Kundakunda, Samantabhadra, Jinachandra, Pujyapada, Akalanka, Anantavirya, Bhavanand, Mallisena etc. The north and south Arcot regions are very rich from the standpoint of Jaina architecture. Sittanavasal, Narttamalai, Tenimalai, Bommanmalai, Malamala and Samanar Kudagu had been the Jaina centre since last two thousand years. Most of these places have rich paintings and sculptures of Sittanvasala tradition which may be compared with Ajanta and Sigirya. Some of the rock-out temples like Samanar Kudagu were converted into Vishnu temples.

Madura was the capital of Pandyas who showed very favourable attitude towards Jainism. Its neighbouring hills, like Annaimalai, Nagamalai, Muttupatti, Eruvadi, etc. are very rich from Jaina sculptural and painting stand-point. Various Jaina epics were written in this period by prominent Jainacharyas like Pujyapada, Vajranandi, Aryanand and Patrakesari. Afterwards, jainism was patronised by Kadamba kings . Thus, the survey of Jainism in south India gives an apparent picture of its position that it was popular during the period of Tirthankara Mahavira or even earlier to him. The popularity got augmented gradually and Digambara sect became prominent there. During 11th C A.D., Vaisnavism, Alawara and Lingayatas came into existence and stood against Jainism causing a serious blow to its propagation.

Their devotees committed heavy atrocities on Jaina society, temples, sculptures and vasadis.The massacres went on and Jaina centres were converted into Saiva or Vaisanava temples. Jaina images and stupas have been found from many excavations in that region and these are preserved in museums at Lucknow and Patna. The crystallised forms of iconography were transferred to rocks on hills like Vaibhara hill, Udaigiri hills and Kalagumalai. The Jaina iconography was developed during the Gupta period in the 4th century A.D. Thus, it is abundantly clear that Jainism, one of the most ancient, animistic and indigenous religions has been constantly and unforgettably to the field of history and culture. Its philosophy, ethics, dogmas, spiritual disciplines and practices are based on truth and non-violence with the nature of humanistic approach, inter-religious
dialogue and understanding which can be easily perceived through the extensive and perennial literature.

Emperor Samprati | Jainism in Mouryan Reign

-Mahavir Sanglikar

Emperor Samprati was Great Grand Son of Chandragupt Mourya, Grandson of Emperor Ashok and son of Kunal. According to an agreement, the great empire of Ashok was divided into two parts between Samprati and his paternal cousin Dashrath. Samprati became the empire of entire western and southern part of India and ruled from Ujjain, while Dashrath ruled from Patliputra on eastern parts of India.

Samprati was a brave and peace lover emperor, who cared of his subjects a lot. Like his great grandfather, he too was staunch follower and patron of Jainism. He was disciple of the great Jain Acharya Suhasti. According to Vincent Smith, Samprati sent Jain monks and scholars to Arabsthan, Iran and Greece for spread of Jainism. He also sent Jain missionaries to Southern parts of India for this purpose. Before departure of the missionaries, Samprati used to send some spies in form of monks in the territories to clear out the routes from any threats. Because of Samprati, Jainism took an aggressive role and was spread in Central India, Deccan and Coorg in South India.

He opened food centers for the poor. He asked his feudatories to prohibit killing of animals.

His cousin Dashrath, who ruled from Patliputra, was patron of Ajivik sect.

According to many scholars, all the rock inscriptions said to be carved by Emperor Ashok doesn’t belong to Ashok, but many of them actually belong to other Mouryan emperors, including Samprati. The inscriptions having the words ‘Devanam Piyass’ are said to be inscriptions of Emperor Samprati.

Unfortunately, there are not many references to political activities of emperor Samprati. He ruled for about half a century. He won many territories in Southern India. He died in 190 B.C.E. We do not find references to any invasion on India in Samprati’s reign.

After the death of Samprati, his eldest son Shalishuk Mourya become his successor.

More research on the life of Samprati is needed.

References:
History of Jaina Monachism by S.B. Deo
Bharatiya Itihas: Ek Drishti by Dr. Jyoti Prasad Jain
Jain Dharm Ka Moulik Itihas Part II by Acharya Hastimal Maharaj

Recent Conversions to Jainism

By Mahavir Sanglikar

We know much about people, especially Dalits converting to Buddhism, but most of us are unaware of recent conversions to Jainism, another ancient religion of Shramanic origin. We do not know much about such conversion as Jain monks do not want to give much prominence to conversion News. Instead, they have concentrated on attracting people to Jainism, and teaching them the Jain way of life. They do not care much about whether these new converts call themselves Jain or not, but their sole aim is to spread Jain ethics and practices amongst the converts. It is their strategy as the monks know that the converts will get benefits of practicing the Jain way of life in short period, and Jainism will get benefits of numerical strength in near future.

These conversions are going on in two ways:
a. converting common people to Jainism as a layman, on personal level and also in mass conversions.
b. Initiating desirous non Jains in Jain monk order.

It is interesting that many of the great Jain monks and their heads are basically from non-Jain families. I would like to mention some names of such great Jain monks, ascetics and spiritual persons, who were born in non-Jain families here: Acharya Atmaramji (from Punjabi Khatri Family), ShriMad Raaychandra (Gujarati Vaishnavite), Muni Buteraay (Jaat), Muni Mayaram (Jaat), Baba Bhagirath Varni (Jaat), Acharya Vijay Indra Dinn Suri (Tribal/Adivasi), Anant Punya Maharaj (Rajsthani Meghwal Dalit), Vishuddh Ratna Sagar (A Dalit from Maharashtra), Acharay Sushilmuni (Punjabi Brahmin), All these belong to recent time.

There were mass conversions to Jainism in last few decades of 20th century. Here are some of the social groups (castes) from which the conversions took place.

Parmars
Parmars are adivasis (Tribals) of Panchmahal and other districts in Gujarat. They were converted to Jainism by Acharya Vijay Indra Dinna Suri. The Acharya himself was from this community. Parmars are about half a million in number. The Parmars were followers of Jainism in ancient time, but after revival of Bramhinism they had to take shelter of Jungles, and were not in touch of mainstream Jains. Now they are known as Parmar Kshatriya Jains. Please read Adivasi Conversion To Jainism for a detailed information on their conversions.

Dharmpals
Dharmpals were untouchable Balai Hindus of Madhya Pradesh and Rajasthan. They were converted to Jainism by Acharaya Nanalal Maharaj. They are about 2 Lakhs in number.

Veervals
They were Khatiks (butchers) of Madhya Pradesh. About 1 lakh Khatiks became Jain. They were names as Veervals. Recently they had an Akhil Bhartiya Veerval Jain Sammelan at Secunderabad, A.P.

Saraks
They were originally Jains belonging to the ancient tradition of Jainism, but were away from Mainstream. Upadhyay Gyan Sagar Maharaj brought a large population of them to mainstream. The population of Saraks is about1.5 million. They are spread in Jharkhand, Bihar,Orissa and West Bengal.

Patidars
A large number of Patidars in Gujarat have adopted Jainism Jainism in 20th century. This conversion took place mainly because of Shrimad Rajchandra, Kanaji Swami and Dada Bhagwan.

Namdhari Gowdas
In South Karnataka, thousands of Namdhari Gowdas are getting converted to Jainism. These people were Jains in past, but had converted to Vaishnavism. But now they are returning to their original religion.

Neo Jains in West

Many people in North America and Europe have adopted Jainism in recent years.

There are also many other small groups all over India. Beside that a large number of people follow Jainism who are not in the mainstream.