The Western Order of Jainism

Summary

“The Western Order of Jainism” surveys the emergence of Jain organizations in Europe and North America and the proposal to create a new order tailored to the diaspora. Britain became an early centre for Jains; adherents first arrived in the 19th century, and by 2007 there were about 40,000 Jains in the UKhttps://en.wikipedia.org/wiki/Jainism_in_the_United_Kingdom#:~:text=Adherents%20of%20Jainism%20%20first,2. The 2021 census recorded nearly 25,000 Jains in England and Waleshttps://en.wikipedia.org/wiki/Jainism_in_the_United_Kingdom#:~:text=Adherents%20of%20Jainism%20%20first,2. Scholars such as Hermann Jacobi and Champat Rai Jain translated scriptures and founded libraries in Londonhttps://en.wikipedia.org/wiki/Jainism_in_the_United_Kingdom#:~:text=, and in 1983–84 the Jain Samaj Leicester consecrated the first fully consecrated Jain temple in the western worldhttps://en.wikipedia.org/wiki/Jainism_in_the_United_Kingdom#:~:text=Jain%20Samaj%20Leicester. Jains also migrated to the United States. Virachand Gandhi introduced Jainism at the 1893 Parliament of the World’s Religions, but significant immigration began after the 1965 reforms. By the 21st century the American Jain population was estimated around 150,000https://en.wikipedia.org/wiki/Jainism_in_the_United_States#:~:text=Jain%20Center%20of%20Greater%20Phoenix. Monastic leaders like Chitrabhanu (1971) and Acharya Sushil Kumar (1975) established centres and inspired the creation of the Federation of Jain Associations in North America (JAINA)https://en.wikipedia.org/wiki/Jainism_in_the_United_States#:~:text=Adherents%20of%20Jainism%20%20first,continues%20to%20the%20present%20day. These communities face unique challenges: Western‑born youth often lack knowledge of Indian languages, ascetics from India rarely travel abroad, and lay members need accessible guidance. To meet these needs, the article describes Nathubhai Shah’s proposal for a “Western Order of Jainism.” The order would train local scholars and monastics, adapt rituals to Western settings while upholding core principles, and provide ethical guidance on contemporary issues such as animal rights and environmentalism. The aim is not to replace Indian traditions but to supplement them with institutions rooted in Western society. The article stresses that Jainism’s core values remain relevant across cultures. Ahimsa (non‑violence), anekāntavāda (many‑sided truth) and aparigraha (non‑possession) resonate with Western concerns about animal welfare, pluralism and sustainability. Diasporic communities have already built temples, youth groups and interfaith initiatives, showing that Jainism can adapt without losing its essence. Establishing a Western Order would formalize this adaptation, ensuring that future generations of Jains in the diaspora stay connected to their heritage while contributing Jain ethical perspectives to global dialogues.