Belonging is not expressed in any specific way. One reason is that it has never been nor does it seek to be an exclusive community in any way. Jainism is founded on inclusivity and accepts difference as normal. It is up to the individual to express their belonging primarily through service, teaching or charity. In India, belonging may be different and is expressed in the followership of particular monks, Sadhu, and nuns, Sadhvi, or alignment to certain clans. However in the urban areas, even these distinctions are breaking down and Jains are uniting through location, temples, beliefs and dedication to community upliftment.

Charity is one expression of belonging and there is social status given to the donors. Also as Jains generally are a very successful business community with integrity and respect, belonging to a Jain group can help with business and social networking among high quality entrepreneurs. Here there can be direct benefits from belonging and social status. The impact of this is much less in foreign countries where Jains have settled.

Stories have been central to the survival and dissemination of the faith. There have been not hundreds nor thousands but hundreds of thousands of stories in the Jain faith. Some scholars have said that the Jains were the master story-tellers of India. The stories were used to explain values and ideals, and often covered complex aspects of the faith which were otherwise difficult to grasp. For a long time, the tradition was oral and it would not be surprising to find the average Jain mother to know hundreds of stories through memory.

As there is no major distinction between the sacred and the normal, stories were seen as expressions of the heritage rather than divine revelations or statements. Perhaps the most important stories are the life stories of the Tirthankaras – but as such there are no stories which are more special than others. Some are enacted through theatre and drama, accompanied by music and poetry and have become more popular as a result. However, stories abound everywhere and some are expressed through songs and poetry as well.

The subjects of stories have been equally vast – from stories of angels and gods, to animal stories, family stories and stories of miracles and the triumph of truth over falsehood. Often there is a deep analysis of the complex web of living beings in the Universe and the drama of their interdependence and entanglements. The stories are synonymous with core values and beliefs and have played a critical role in the survival of such a minority faith during periods of persecution and curtailment. They have been expressed and written in many languages in different parts of India. In many cases, the artistic depth and poetry behind the stories has been legendary. Sometimes, there are artistic illustrations of stories in ancient texts and manuscripts.

There are many festivals in the Jain calendar. The most important of these are Mahavir Jyanti (birth of Lord Mahavir), Diwali (Enlightenment of Lord Mahavir) and Paryushan or Daslakshan (festival of forgiveness). The dates follow the lunar calendar and not the Christian calendar so they vary from year to year. The festivals are celebrated at temples and community centres wherever Jains live or if such facilities are not available then local community halls are hired for this purpose. They are always celebrated collectively and Jains make a point of coming together during these special days.

For example, during the eight day Shvetambara festival of Paryushan, there is a lot of fasting. It is a time to apply a handbrake on life and focus on personal salvation and liberation. The ideal fast is for the full eight days without any food whatsoever – it is not compulsory but many endeavour to do this at least once in their lives. There is a daily communal prayer and lectures and readings from the sacred scriptures. The eighth day is the day of forgiveness. On the ninth day, there is large and colourful fast-breaking ceremony where people come to ‘spoon-feed’ those who have fasted for the eight days.

The distinctive feature of these celebrations is the way in which they spiritually recharge individuals and the community. Faces light up and spirits are lifted and rejuvenated. They play a key role in the renewal of commitment to faith and the uniting of the community. None of these events are exclusive.

Death is a comma, not a full stop. Life and living is the key to immortality – there should be no fear of death but instead an active attempt to seek liberation and salvation through right living and right conduct. The ceremony of death is performed collectively and the body is cremated within a few hours of death and not preserved any longer than absolutely necessary. The focus of prayer and funeral rites is on a peaceful afterlife and a prayer for ultimate liberation.

Family and community come close together to support the bereaved at this unfortunate moment. It is a duty for close family members to do this. The philosophy encourages detachment and therefore makes it easier for people to accept death of close relatives or friends as they are seen as independent souls on their journey to eventual liberation. However, the practicalities of closeness and attachment are also respected and people are allowed to express their emotions at this difficult time.

As it is the soul which transmigrates, the cremation of the body is seen as natural and environment friendly. Burial is seen as unnecessary as the body is now pure matter and devoid of any life.

Texts and scriptures have an importance in religious worship, but different Jain sects give different emphasis to these. For example, The Kalpasutra, is a sacred text used by the Shvetambara during the Paryushan festival and is recited and celebrated during this time. It contains the stories of the lives of the 24 Tirthankaras or prophets of Jainism and rules of code of conduct of monks and nuns.

The Digambara place a strong emphasis on scriptures and their study and encourage discussion and dialogue about them. There is a strong emphasis on this. Even Sthanakvasi Jains attach importance to scriptural study and reflection. They are written in Prakrit and Ardha Maghdi, ancient language of India which have links to Sanskrit. Ardhamaghdi was the language of common people during the time of Lord Mahavira whilst Sanskrit was the language of the educated elite Brahmins. Thus not only the faith, but even the language of the scriptures was democratic and non-discriminatory.

The scriptures were written almost a thousand years after the death of Lord Mahavira. Oral recitation and memorisation was given significant importance and is critical even in this day and age. Many religious rituals are conducted in these ancient languages which have been preserved over all these years and even young people in Britain can recite prayers and rituals which were originally written in these words.

The interpretation of these texts changes over time and different emphasis is given by different spiritual leaders and saints. Even lay people are allowed to interpret them and write articles and books based on their interpretations. Many have done so and there are scholars who are not brought up in the Jain tradition but are highly respected.

Belief, for Jains, is a very important part of life, in fact the core of life. However, it is not a form of fundamentalist belief or a belief in one truth and one God or the set written scriptures of God. Instead it is a faith in oneself and one’s own powers and potential to live truthfully and ethically and overcome hardships and suffering. Prayer and worship is aimed at building this inner strength as opposed to seeking salvation and emancipation from an external being. Belief drives everyday action and provides strength at times of despair and pain.

Gods or Tirthankaras are role models and teachers of ethical living. They have lived a life which has helped them attain liberation and left a light of wisdom for all of us to follow. This wisdom is the Jain philosophy and its virtues. It is believed that right knowledge is the best gift one could have as it shows the path to eternal happiness and enlightenment.

The benefits of right belief on individuals and communities are significant especially in a time of unprecedented global change and transformation. They provide inner strength and stability and a framework for negotiating and adapting to worldly living.

For Jains living outside India, belief is critical to their adaption and assimilation. Community is seen as a natural extension of the individual and one of the most important acts is to build a temple and community centre where faith is sustained and nourished through collective action and worship. It is remarkable how active the Jains are in this sphere even though they are so far away from their homeland.

The Jain tradition is believed to be at least three thousand years old. Mahavira was the 24th in the line of Tirthankaras (Prophets / Ford Makers) and he was born in north-east India in 599 BCE. There is scientific and historical evidence of his existence and that of Parshva, the 23rd Tirthankara who was born 250 years before Mahavira.

Mahavira was born into the Hindu Kshatriya caste in the Indian town of Vaisali, near the Ganges River. His father was a local prince and according to legend, his mother had dreams and portents that foretold the birth of a prophet son. Mahavira was brought up as a Jain and followed ascetic practices. At the age of 30, Mahavira himself became an ascetic, left his home and family and became a wandering teacher, begging for his food. He lived on gifts for twelve years spending most of the time in meditation. Then at the age of forty three, he became enlightened and a jina, or conqueror of life and death. For the next thirty years of his life, Mahavira taught his ideas, gathered disciples who were willing to renounce all possessions, and ordained them as monks, Sadhu, and nuns, Sadhvi. He attained liberation (nirvana) at Pavapuri near Patna in 527BCE – Jains celebrate this liberation during the festival of Diwali every year.

A Jina is a victor over the inner vices and weaknesses, one who not only carves his own path to enlightenment, but also leaves a torchlight of wisdom for others to follow in this journey. They were great teachers and wise and enlightened souls, and stories of their lives and accomplishments abound in the scriptures, with much more known about the life of Mahavira than any other Tirthankara.

The lives of the Jinas were simple, their sacrifices immense and their compassion boundless. Their lifetime was dedicated to the pursuit of truth in all its manifestations and encouraging others to follow truthful living through a minimization of harm to other living beings. Many were often born in royal households and had access to all material comforts, but chose to give these up to pursue spiritual enlightenment. They were truly courageous and victorious, not in the sense of victory or power over others, but in the sense of providing genuine and democratic leadership and vision. They espoused the values they preached and there was no hypocrisy and significant humility.

Mahatma Gandhi, one of the most venerated leaders of the twentieth century, was strongly inspired by the Jain faith in his movement of non-violent resistance. His mentor, Shrimad Rajchandra, was a distinguished businessman, poet and philosopher who was able to translate the practical dimensions of the faith with great lucidity and insight.

Mahavira, the 24th Tirthankara is the most celebrated of heroes, but there have also been several monk heroes such as Hemchandraacharya who was a great scholar and poet around the 11th century and Pandit Sukhlalji, one of the greatest Jain scholars of the twentieth century.

All the heroes lived simply and humbly, but had very strong aesthetic and intellectual wisdom. They provided vital leadership in many dimensions of life and were able to influence individuals, leaders and whole societies toward positive transformation. Pandit Sukhlalji was blind, but this disability did not in any way get in the way of his scholarship – he had opened his third eye to seek and translate ancient wisdom. Their very life was their message, showing people how to live with integrity, non-violence, simplicity, respect and selflessness. These are the lasting values of sustainable living.

There is an order of monks, Sadhu, and nuns, Sadhvi, who observe the highest values of purity, non-possessiveness, non-violence, chastity and non-stealing. They walk barefoot and do not carry any possessions nor are they allowed to travel by car or aeroplane. Their existence is nomadic and they depend on the lay community for their basic food and shelter. They translate the tradition to the lay community through lectures and by example and dialogue. They are present at auspicious events such as festivals and poojas and participate in some temple and other rituals.

In practice, spiritual leadership in the community is provided by monks and nuns living in India. Lay people listen to their sermons and consult them on difficult concepts and for spiritual guidance. Some lay people even adopt certain monks or nuns as their ‘gurus’ or primary mentors.

The Acharya is the highest rank among monks and nuns, and is appointed by the peer group of existing Acharyas. He would be the leader of a group of monks and nuns.

Lay Jains are supposed to live an ethical life endowed with these principles and ideals. They observe daily rituals such as Samayik and Pratikramana (meditations and prayers) and visit temples and community centres regularly. There are no middlemen in the act of worship – each soul has to make their own personal efforts to liberation and there is no hierarchy of bishops and priests. There are many festivals, the most important being Paryushan or Daslakshan where there is intense fasting, prayer and listening to lectures.

The primary sources of authority are the Agamas or scriptures. There is no one bible or main scripture but a whole series of scriptures numbering at least forty-five and some have been lost over the years. These cover a wide range of topics, from the life and times of the Tirthankaras, to the code of conduct for Monks and Nuns, the values and science of living (Acharanga Sutra), the psychology of non-violence, the science of existence (Tattvartha Sutra).

The ‘Tirthankaras’ or ford-makers are the primary source of authority for the wisdom of the tradition. The latest Tirthankara, Mahavira was born in 599 BCE. The scriptures are partly based on what he said whilst he was alive, and have partly evolved over later centuries and written by scholar monks and agreed upon by monk congregations.

The role of scriptures is important and they have evolved over the years – however the scriptures are not absolute nor are they treated as the last word. They are presented for study and reflection rather than as a precise prescription of right livelihood. They are open to analysis and interpretation. There is a vast artistic, poetical and literary tradition which expands upon the core values and practices.

The agamas were passed on orally for many centuries and probably fixed about the 5th century CE.

Belief for Jains is a normal part of life – it is not something reserved for the time of prayer or the visit to the temple. It is rarely expressed or experienced as miracles, but it is the giver of inner strength and the triumph of hope over adversity. Belief is seen as the line which continues from past lives to the current life and helps us move beyond death to future lives or liberation. It is the thread that weaves the soul in its journey through the Universe.

Much of Jain belief is based on respect for enlightened souls, wherever they may live. The most sacred Jain prayer, the Navkar Mantra is a salutation to all such souls of whatever faith they may belong. It is a universal prayer. Belief fills everyday life with a sense of purpose and helps us to be contented and thankful. Belief helps us put the material world in its place and prevents it from overwhelming our lives.

A distinctive belief of Jainism is that the whole of nature is included in the cycle of liberation – men, gods, animals, insects, plants and all living beings. Consequently, life and its direction are ruled by karma – deeds, and these decide the condition of the next life. Liberation arises when all karmas are destroyed and the soul becomes pure and free.

Ethical conduct is an expression of belief – with values like service, respect, simplicity, selflessness and forgiveness its guiding lights. The word Jain derives from the root Jina which means conqueror of the inner vices. A true Jain is one who has reached the inner purity of the soul and is not tainted by greed, violence or vices of any kind.