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Jainism
The Life Story of Mahavira
Mahavira lived in the 6th century B.C.E. and was a
contemporary of Gautama Buddha. There are close
parallels not only the teaching of Buddha and
Mahavira but also in the story of their lives.
Mahavira, like Gautama Buddha was born in a
kshatriya family. His father whose name incidentally
was Siddhartha, belonged to the Kashyapa clan and
was ruler of Kundagrama located near the powerful
kingdom of Vaishali, Mahavira's mother Trishala was
the sister of the reigning king of Vaishali. That
Mahavira himself is referred to at times i as Vaishilika
is an evident proof of Mahavira's close connection
with this powerful kingdom located in eastern India.

According to Jaina legend, Mahavira was to be borne

by a Brahmin woman but his embryo was transferred
to that of a Kshatriya woman, for it was impossible
for a person so great to be born "in low families,
mean families, degraded families, beggar's families
or Brahmin families". This statement in the Kalpa-
Sutra is an indication of ill-feeling that existed in
ancient times between the practioners of Vedic
rituals and the Jainas.

The name given to Mahavira at birth was Vardhamana

or 'increaser'. But later on he acquired fame as
Mahavira or the 'Great Hero' which we are told was a
name bestowed to him by the Gods. When he was
thirty years old his parents died and in fulfillment of a
promise, he decided to renounce material pleasures
and meditate in solitude Like the Buddha, he
subjected himself to severe penances, he had
stripped himself naked observed fast and neglected
his body. After revelation he spread his gospel among
the people. At his death his following was
considerable.
 [Edit] Principles and
beliefs
Five Mahavratas of Jain ascetics
See also: Mahavrata
Jainism encourages spiritual development through
cultivation of one's own personal wisdom and reliance
on self-control .[23] Right perception, Right knowledge,
and Right conduct (triple gems of Jainism) provide the
path for attaining liberation (moksha) from the cycles
of birth and death (samsara). When the soul sheds its
karmic bonds completely, it attains divine
consciousness.

• Non-violence (Ahimsa) – to cause no harm to

living beings. This is the fundamental vow from
which all other vows stem. It involves minimizing
intentional and unintentional harm to any other
living creature. "Non-violence" is sometimes
interpreted as not killing, but the concept goes
far beyond that.
• Truthfulness (Satya) – to always speak the truth
in a harmless manner. A person who speaks the
truth becomes trustworthy like a mother,
venerable like a preceptor and dear to everyone
like a kinsman.
• Non-stealing (Asteya) – to not take anything that
is not willingly given. Asteya, "non-stealing", is
the strict adherence to one's own possessions,
without desire to take another's. Some of the
guidelines for this principle are:

(1) Always give people fair value for labor or product.

(2) Never take things that are not offered.
(3) Never take things that are placed, dropped or
forgotten by others.
(4) Never purchase cheaper things if the price is the
result of improper method (e.g., pyramid scheme,
illegal business, stolen goods, etc.)

• Celibacy (Brahmacharya) – to control the senses

including mind from indulgence. The basic intent
of this vow is to conquer passion and to prevent
the waste of energy.
 • Non-possession or Non-materialism
(Aparigraha) – to detach from people, places, and
material things. Ownership of an object itself is
not possessiveness; however, attachment to an
object is possessiveness.

[Edit] Emphasis on non-

violence in thought and
practice
Main articles: Ahimsa in Jainism and Anekantavada

Jains hold the above five major vows at the center of

their lives. These vows cannot be fully implemented
without the acceptance of a philosophy of non-
absolutism. Anekantavada (multiple points of view),
is a foundation of Jain philosophy.

Syadvada provides Jains with a systematic

methodology to explore the real nature of reality and
consider the problem in a non-violent way from
different perspectives. This process ensures that
each statement is expressed from seven different
conditional and relative viewpoints or propositions,
and thus it is known as theory of conditioned
predication. These seven propositions are described
as follows:

• 1.Syād-asti — "in some ways it is"

• 2.Syād-nāsti — "in some ways it is not"
• 3.Syād-asti-nāsti — "in some ways it is and it is
not"
• 4.Syād-asti-avaktavya — "in some ways it is and
it is indescribable"
• 5.Syād-nāsti-avaktavya — "in some ways it is not
and it is indescribable"
• 6.Syād-asti-nāsti-avaktavya — "in some ways it is,
it is not and it is indescribable"
• 7.Syād-avaktavya — "in some ways it is
indescribable"
 [Edit] Karma theory
Main article: Karma in Jainism

Karma in Jainism conveys a totally different meaning

than commonly understood in the Hindu philosophy
and western civilization. It is not the so called
inaccessible force that controls the fate of living
beings in inexplicable ways. It does not simply mean
"deed", "work", nor mystical force (adrsta), but a
complex of very fine matter, imperceptible to the
senses, which interacts with the soul in intensity and
quantity proportional to the thoughts, speech and
physical actions carried out with attachments and
aversions, causing further.
[Edit] Meditation
Main article: Jain meditation

Jain scriptures offer extensive guidance on

meditation techniques to achieve full knowledge and
awareness. It offers tremendous physical and mental
benefits. Jain meditation techniques are designed to
assist the practitioner to remain apart from clinging
and hatred thereby liberating from karmic bondages
through Right perception, Right knowledge and Right
conduct.[34] Meditation in Jainism aims at taking the
soul to status of complete freedom from bondages.[35]

[Edit] Tirthankaras
Main article: Tirthankaras
See also: Parsva and Mahavir
Sculpture representing two founders of Jainism: left,
Rishabha first of the 24 tirthankara; right Mahavir,
the last of those 24, who consolidated and reformed
the religious and philosophical system.

The purpose of life is to undo the negative effects of

karma through mental and physical purification. This
process leads to liberation accompanied by a great
natural inner peace. A soul is called a 'victor' (in
Sanskrit/Pali language, Jina) because one has
achieved liberation by one's own efforts. A Jain is a
follower of Jinas ("conquerors").).The 24th, and last
Tirthankar is Mahavir, who lived from 599 to 527 BC.
The 23rd Tirthankar, Parsva, lived from 877 to 777
BC.
The 24 Tirthankaras in chronological order are:
Adinath (Rishabhnath), Ajitnath, Sambhavanath,
Abhinandan, Sumatinath, Padmaprabhu,
Suparshvanath, Chandraprabhu, Pushpadanta
(Suvidhinath), Sheetalnath, Shreyansanath,
Vasupujya, Vimalnath, Anantnath, Dharmanath,
Shantinath, Kunthunath, Arhanath, Mallinath,
Munisuvratanath, Naminatha, Neminath, Parshvanath
and Mahavir (Vardhamana).

[Edit] Structure of Jain

Universe and Time
Cycles
Main article: Jain Cosmology

Structure of Universe as per the Jain Scriptures.

Depiction of Siddha Shila as per Jain cosmology,

which is abode of infinite Siddhas.

According to Jain beliefs, the universe was never

created, nor will it ever cease to exist. Therefore, it is
shaswat (eternal) from that point of view. It has no
beginning or end, but time is cyclical with progressive
and regressive spirituality phases. In other words,
within the universe itself there will be constant
changes, movements and modifications in line with
the macro phases of the time cycles.
[Edit] Customs and
practices
Jains are strict vegetarians. They avoid eating root
vegetables in general, as cutting root from a plant
kills it unlike other parts of the plant ( leaf, fruit,
seed etc). Furthermore, according to Jain texts, root
vegetables contain infinite microorganism called
nigodas. Followers of Jain dharma eat before the
night falls. They filter water regularly so as to remove
any small insects that may be present and boil (and
may cool) the water prior to consumption, as heated
water will not be the suitable base for micro
organisms to develop immediately.

Jain monks and nuns walk barefoot and sweep the

ground in front of them to avoid killing insects or
other tiny beings.

Even though all life is considered sacred by the Jains,

human life is deemed the highest form of life. For this
reason, it is considered vital never to harm or upset
any person.

Jains practice Samayika, which is a Sanskrit word

meaning equanimity. During this practice, they
remain calm and undisturbed. This helps in
recollecting the teachings of Thirthankars and
discarding sinful activities for a minimum of 48
minutes.

Mahatma Gandhi was deeply influenced (particularly

through the guidance of Shrimad Rajchandra) by Jain
tenets such as peaceful, protective living and
honesty, and made them an integral part of his own
philosophy.[45]
[Edit] Sects
[Edit] Digambaras
Main article: Digambar

In the Digambar tradition, idols of Tirthankars are

worshipped. However they are not decorated with
ornaments. The Digambar monks who have reached
the highest stages of spiritual state do not wear any
clothes. They carry in their hands a special kind of
pot and a broom made of fallen peacock's feathers.
They eat food once a day with both their palms folded
in the shape of a bowl (without using a plate).

[Edit] Shwetambar- Murtipujak (Idol

worshippers)

Main article: Svetambara

The monks and nuns of this sect wear white dress.
Worship and spiritual endeavors are equal for both
men and women. They worship and decorate the
images of Tirthankars.

[Edit] Jain worship and

rituals
Main article: Jain rituals and festivals

Jains praying at the feet of a statue of Lord Bahubali.

Om Hrim Siddhi Chakra used by Jains in dravya puja

[Edit] Geographical spread

and influence

Jain temple in Ranakpur

This pervasive influence of Jain culture and

philosophy in ancient Bihar may have given rise to
Buddhism. The Buddhists have always maintained
that during the time of Buddha and Mahavira (who,
according to the Pali canon, were contemporaries),
Jainism was already an ancient, deeply entrenched
faith and culture there. Over several thousand years,
Jain influence on Hindu philosophy and religion has
been considerable, while Hindu influence on Jain
rituals may be observed in certain Jain sects. Certain
Vedic Hindu holy books contain beautiful narrations
about various Jain Tirthankaras (e.g., Lord
Rushabdev). In recorded history there have been no
wars fought in the name of Jainism.

Jain temple in Antwerp, Belgium

Jains have had a significance presence in the

Southern Indian State of Karnataka for a long time.
The holy Moodabidre,famously renouned as 'Southern
Kashi' has 1000 pillar temple Shravanabelagola has
the world famous monolithic statue of Lord Bahubali.
Similar Monolithic statues of Lord Bahubali can be
also seen in Venur, Dharmasthala, Karkala and
Mysore as well. In all of the above mentioned places,
the holy festival of Mahamastakabhisheka will be
held once every 12 years when the statue of the lord
will be worshiped and bathed in Holy water, Milk,
Turmeric, and other natural herbs that have their own
significant importance.
Outside India, the United States, United Kingdom,
Canada, and East Africa (Kenya, Tanzania, and
Uganda) have large Jain communities. The first Jain
temple to be built outside India was constructed and
consecrated in the 1960s in Mombasa, Kenya by the
local Gujarati community, although Jainism in the
West mostly came about after the Oshwal and Jain
diaspora spread to the West in the late 1970s and
1980s. American Jainism accommodates all the sects.
Smaller Jain communities exist in Nepal, South Africa,
Japan, Singapore, Malaysia, Australia, Fiji, and
Suriname

[Edit] Jain symbolism

Main article: Jain symbols

The hand with a wheel on the palm symbolizes the

Jain Vow of Ahimsa, meaning non-violence. The word
in the middle is "Ahimsa". The wheel represents the
dharmacakra, to halt the cycle of reincarnation
through the pursuit of truth.
The swastika is among the holiest of Jain symbols.
Worshippers use rice grains to create a swastika
around the temple altar.

[Edit] Culture
[edit] Jain contributions to Indian culture

A Jain temple in Kochi, Kerala, India.

While Jains represent less than 1% of the Indian

population, their contributions to culture and society
in India are significant. Jainism had a major influence
in developing a system of philosophy and ethics that
had a great impact on all aspects of Indian culture.
Scholarly research and evidences have shown that
philosophical concepts considered typically Indian –
Karma, Ahimsa, Moksa, reincarnation and like – either
originate in the sramana school of thought or were
propagated and developed by Jaina and Buddhist
teachers.[56]
Doorway detail of a Dilwara Temple.

Jains are among the wealthiest Indians. They run

numerous schools, colleges and hospitals and are
important patrons of the Somapuras, the traditional
temple architects in Gujarat. Jains have greatly
influenced Gujarati cuisine. Gujarat is predominantly
vegetarian (see Jain vegetarianism), and its food is
mild as onions and garlic are omitted. Though the
Jains form only 0.42% of the population of India, their
contribution to the exchequer by way of income tax is
an astounding 24% of the total tax collected.[58]

[Edit] Jain literature

Jains have contributed to India's classical and popular
literature. For example, almost all early Kannada
literature and many Tamil works were written by
Jains.

• Some of the oldest known books in Hindi and

Gujarati were written by Jain scholars. The first
autobiography in Hindi, Ardha-Kathanaka was
written by a Jain, Banarasidasa, an ardent
follower of Acarya Kundakunda who lived in
Agra.
• Many Tamil classics are written by Jains or with
Jain beliefs and values as the core subject.
• Practically all the known texts in the
Apabhramsha language are Jain works.

The oldest Jain literature is in Shauraseni and Ardha-

Magadhi Prakrit (Agamas, Agama-Tulya, Siddhanta
texts, etc.). Many classical texts are in Sanskrit
(Tatvartha Sutra, Puranas, Kosh, Sravakacara,
mathematics, Nighantus etc.). "Abhidhana Rajendra
Kosha" written by Acharya Rajendrasuri, is only one
available Jain encyclopedia or Jain dictionary to
understand the Jain Prakrit, Sanskrit, and Ardha-
Magadhi and other Jain languages, words, their use
and references with in oldest Jain literature. Later
Jain literature was written in Apabhramsha (Kahas,
rasas, and grammars), Hindi (Chhahadhala,
Mokshamarga Prakashaka, and others), Tamil
(Jivakacintamani, Valayapathi, Naaladiyaar and
others), and Kannada (Vaddaradhane and various
other texts). Jain versions of Ramayana and
Mahabharata are found in Sanskrit, Prakrit,
Apabhramsha and Kannada.

[Edit] Jain monasticism

Main article: Jain monasticism
Palitana Tirtha

Mulnayak Shri Adinath Bhagwan, Bibrod Jain Temple,

Ratlam, Madhya Pradesh, India

In India there are several Jain Monks, in categories

like Acharya, Upadhyaya and Muni. Trainee ascetics
are known as Ailaka and Ksullaka in the Digambar
tradition.

There are two categories of ascetics, Sadhu (monk)

and Sadhvi (nun). They practice the five Mahavratas,
three Guptis and five Samitis:

[edit] Languages used in Jain literature

Jains literature exists mainly in Prakrit, Sanskrit,

Marathi, Tamil, Rajasthani(Dhundhari, Marwari),
Hindi, Gujarati, Kannada, Malayalam,[66] Tulu and
more recently in English.
 BU
DDHISM
The second great religion that originated in India is
Buddhism. Ironically though Buddhism flourished
overseas; in the land of its birth it was ti11 recently
non-existent. It received a lease of life after
independence, when Dr. B.R. Ambedkar decided to
embrace Buddhism. A significant section of the
scheduled castes followed Dr. Ambedkar and they
today constitute an overwhelming portion of the
adherents of Buddhism in India today. But they do
not form part of the two traditional sects of Buddhism
viz., (Mahanayana and Hinayana) and are generally
termed as Neo-Buddhists (Nava-Baudha). The history
of Buddhism in India starts with that of its founder
Gautama Buddha who lived in the 6th century B.C.E.

Life Story of Buddha

Buddha was born in the Shakya clan that belonged to
the warrior (Kshatriya) caste. His father was
Shudhodana and his mother Maya. Before Buddha
was born his mother had a dream in which a white
elephant descended from heaven and entered her
womb. Buddha was said to have been born in a grove
named Lumbini near the ancient town of Kapilavastu.
At birth the name given to him was Gautama,
probably after the more ancient Vedic seer to whom
some of the hymns in the Rigveda are ascribed.
Buddha was also known as Siddhartha which means
'he whose aim is accomplished' The latter name
seems to be a title given to him by his disciples}
although varying opinions are held on this issue.
The Prophecy of Buddha
At his birth, a sage is said to have told King
Shudhodana that Gautama would grow up to be a
powerful king. But to become a king he should be
kept away from the sorrows of 1ife. And if perchance
he happened to see any of the sorrows of life he
would become an universal teacher. Keen as King
Shudhodhana was to see Gautama to be a sucessful
ruler, he built up special palace for Gautama from
where he could set his eyes on none of the world's
sufferings. Even when the prince Gautama went out
for stroll or ride, all unpleasant objects were removed
so as to prevent Gautama's mind from being
disturbed.

The Young Gautama is

kept away from Real Life
One day through some lapse, Gautama managed to
s1ip out unnoticed from the palace. Riding through
the streets of the city he saw for the first time in his
life, a lame person, a sick person, a dead body and an
ascetic.

These sights made a deep impact on his tender

teenaged mind and he set thinking upon the cause of
sufferings and sorrow. Consequently, Gautama began
neglecting the affairs of the State which his father
had assigned to him. Alarmed at his son's strange
behaviour, King Shudhodana, to get his son off this
brroding decided to marry him to a princess
Yashodhara. Some days after marriage a son was
born to them who was named Rahula.

But married life could not distract Gautama from his

life's mission for long. When his patience was at the
end of its tether, Gautawna decided to forsake family
life and one day he slipped out of his palace
alongwith his servant Chandaka. After moving out of
the city, Gautema cut off his hair removed his royal
ornaments and jewels, his rich garments and sandals
and gave them to Chandaka and bid him to return to
the palace with the news of his (Gautama's)
departure.
Gautama becomes the
Buddha - the Enlightened
One
Thus Gautama set out on his quest for the cause of
sufferings (Klesha). He undertook severe austerities
by fasting continuously. In this he was accompanied
by five disciples. But his frail and pampered body
could not stand up to this self-inflicted punishment
and one day he fainted. Realizing that this was not
the way to arrive at the truth, he gave up the
austerities. Horrified at their Master's apostasy the
five disciples left him. But undaunted, Gautama
continued his quest for the cause of sufferings. He
seated himself under a fig tree (Mahabodhi tree) and
decided not get up unless he found answers to his
questions. His enlightenment is said to have come
suddenly and was exceedingly simple - viz., that all
pain is caused - by desire, and therefore peace comes
when one ceases to crave for anything. This thought
was new at that age and it struck him with blinding
force, and not only influenced his future life but left a
lasting imprint on Buddhist philosophy. Freedom from
all desires was said to release a person from the cycle
of re-birth and lead to his salvation (Nirvana).

After this revealation Gautama started preaching to

people and for this he travelled from place to place.
He is said to have delivered his first sermon at a deer
park (Isipatana) setting in motion, the wheel of law
(Dharma-chakra or Dhammachakra in Pali).

As his teachings impressed people his followlng grew.

Among his early converts were Sariputta, Mogallana
and Ananda. He even received the patronage of rich
traders like Anathapindika (i.e. feeder of poor) and
powerful kinqs of the age like Ajatashatru of
Magadha. After the revelation (Bodhi), Gautama came
to be known as Buddha or Gautama Buddha. He was
also known as Shakyamuni (Sage of the Shakyas).
The tree under which he attained enlightenment is
known as the Bodhi or Mahabodhi tree But though he
received an impressive following Buddha never
claimed Divine status. Very few miracles are

attributed to him.

Buddhism &
Jainism
The school of Buddhism evolved in the eastern part of
India in 563 BCE. More or less at the same time (in &
around 550 BCE) another school, Jainism, with almost
similar thoughts, was developing in the same part of
India. The founder of Jainism, Lord Mahavira was a
contemporary of Lord Buddha, the founder of
Buddhism and even the Buddhist texts called Lord
Mahavira 'an enlightened being'.
In the sixth century BCE and the preceding era, when
both the schools of thought were developing and
spreading their horizon, no rivalry seemed to have
existed between them. This was because of the fact
that both the religions almost believed in the same
facts and philosophy of life. However, both differed
on some of the views such as salvation and soul
which led to their separate ways.

Similarities between
Buddhism and Jainism
1) On 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.

2) 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.

3) 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 Perceptions 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.

4) On Yogic Practices

• Buddhism: Buddhism
emphasizes 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.

5) On Non-Violence

• Buddhism: Buddhism is a peaceful religion with

non-violence at the heart of its thoughts and
behavior.

• Jainism: Non-violence followed in action, thought,

and sp eech is the highest morale in Jainism.

Difference between
Buddhism and Jainism
1) On Karma:

Buddhism: Buddhism believes in the universality of

Karma, which is a result of one's action. Karma is a
process, a consequence of one's desire ridden
actions that cling to the personality of a being as
an impression of its past and determines its
future.

Good actions lead to good karma and bad actions

to bad karma. One can address the problem of
karma by following the teachings of the Buddha,
the truths enshrined in the Dhamma and the code
of conduct prescribed for the Sangha. The
eightfold Path and the Four Noble Truths are the
best means to minimize the negative effects of
karma and work for salvation.

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.

This karmic substance which is a kind of subtle

matter or energy field, remains attached to the
being until it is fully cleansed through the
observation of vows, pure conduct and severe
austerities.

2) 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.

3) 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.

Buddhism does not believe in the existence of

eternal souls. So it approaches the subject of
liberation purely from a physical and mental
perspective. What becomes liberated during
nirvana is the individual personality that comes
into existence on account of the aggregations of
elements and consciousness. This individual
personality is neither eternal nor divine. It is is an
impermanent and unstable entity, which is subject
to karma and the cycle of births and deaths.
Nirvana is an indescribable state in which the
individual personality becomes free once and for
all from the process of becoming and changing and
achieves some kind of stillness that is difficult to
explain.

Jainism: After Nirvana, the soul continues to

remain as an individual soul, but in the highest
state of purity and enlightenment.

According to Jainism souls are eternal entities

which get entangled in the causative phenomena
and become subject to the law of karma. In their
liberated state the souls are conscious, eternal,
pure and divine. But in their bound state they
become subject to the cycle of births and death.
Death is a mere separation of the soul from the
body and birth is its entry into a new physical body
as determined by its previous actions. A soul can
free itself from the suffering and limitations of
physical life by leading a pure and austere life
according to the percepts taught by the
thirthankaras.
4) Survival And Disappearance : 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.

5) 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.

Similarities and
Differences with
Buddhism
• Unlike Buddhism, the Jain faith does not seem to
have received considerable royal patronage in
Northern India. The only great pan-Indian
monarch said to have embraced Jainism was
Chandragupta Maurya and he seems to have
embraced it at the end of his reign. On
embracing Jainism he is said to have renounced
his throne in favour of his son Bindusara and
migrated to the Jain spiritual centre at
Shravanabelagola in Karnataka (South India). In
South India though, many local kings did give
generous grants to Jains to build beautiful
temples and monoliths of Bahubali. At Khajuraho
 in central India, the Chandellas in the 10th
century did build some temples dedicated to
Parshwanath. But despite the absence of
considerable royal patronage, Jainism has kept
itself alive through the ages although its
following has always been a modest one. Unlike
Buddhism, Jainism has remained limited to India
and never spread overseas. In India also its
followers are concentrated in North Gujarat,
South Rajasthan, around Agra region in Uttar
Pradesh and Sammed Shikhar in Bihar in North
India. Jains are also found in parts of Karnataka
in the South.

Source(s):
http://www.buddhist-tourism.com/buddhism…
http://www.hinduwebsite.com/jainism/budd…