Awakening Among the Jains During 19th–20th Centuries

Summary

In “Awakening Among the Jains during 19th–20th Centuries,” Dr. Shashi Kant examines how socio‑political developments under British rule prompted new forms of organisation and self‑consciousness among Indian Jains. With the expansion of colonial administration, educated Indians from various communities began entering government service and were often posted far from their home regions. According to the article, this mobility spurred an identity‑building process: Jains needed social associations with compatriots and, in some cases, chose to suffix “Jain” or “Jaini” to their surnames to signal their religious identityhttps://jainqq.org/booktext/Jain_Journal_2005_07/520159. Early efforts at unity were inclusive of all sects, but soon separate organisations were formed for the Digambara, Śvetāmbara and Sthānakavāsī sectshttps://jainqq.org/booktext/Jain_Journal_2005_07/520159#:~:text=could%20be%20within%20the%20same,educated%20Jains%20who%20had%20taken. The paper chronicles a series of associations and movements created to advance Jain interests. The Jain Young Men’s Association (late 19th century) sought to bring educated Jains onto one platformhttps://jainqq.org/booktext/Jain_Journal_2005_07/520159#:~:text=Among%20the%20social%20organizations%20may,The%20purpose%20of. The Jain Political Conference (early 20th century) aimed to highlight the community’s contributions to India’s social, economic and political lifehttps://jainqq.org/booktext/Jain_Journal_2005_07/520159#:~:text=this%20conference%20was%20to%20project,Local. Local groups such as Jain Mitra Mandal flourished in the 1920s and 1930s, and the All India Digambar Jain Parishad was formed around the same timehttps://jainqq.org/booktext/Jain_Journal_2005_07/520159#:~:text=Jain%20groups%20were%20organized%20under,a%20view%20to%20acquaint%20the. Meanwhile, modernist scholars began studying Jain scriptures with critical tools and emphasised the need to translate Jain texts into English to gain recognition from Western academiahttps://jainqq.org/booktext/Jain_Journal_2005_07/520159#:~:text=Early%20in%20the%2020th%20century%2C,51. Publications like the Sacred Books of the Jains (1920s–30s) and the English Jain Gazette (1904–51) disseminated doctrine widelyhttps://jainqq.org/booktext/Jain_Journal_2005_07/520159#:~:text=Early%20in%20the%2020th%20century%2C,51. Reformers also questioned outdated social customs and encouraged women’s education and participationhttps://jainqq.org/booktext/Jain_Journal_2005_07/520159#:~:text=Side%20by%20side%20reformist%20movements,out%20of%20their%20limited%20horizon. Shashi Kant notes that the 20th century witnessed the founding of research institutes and libraries such as the Syādvāda Vidyālaya in Varanasi and the Central Jain Oriental Library in Arrahhttps://jainqq.org/booktext/Jain_Journal_2005_07/520159#:~:text=For%20systematic%20study%20of%20the,in%20Arrah%20for%20collecting%20and. Despite progressive activism, conservative religious leaders sometimes resisted change, and sectarian politics occasionally hindered unityhttps://jainqq.org/booktext/Jain_Journal_2005_07/520159#:~:text=During%20the%20later%20half%20of,are%20shy%20of%20expressing%20their. The article emphasises the community’s engagement with the Indian nationalist movement: many Jain youths joined revolutionary groups, participated in uprisings against princely rulers and supported the Indian National Congresshttps://jainqq.org/booktext/Jain_Journal_2005_07/520159#:~:text=All%20through%20the%2020th%20century%2C,in%20the%20mainstream%20of%20national. After independence, Jains remained active in India’s social, economic and political spheres and built successful diaspora networks that contributed disproportionately to trade and educationhttps://jainqq.org/booktext/Jain_Journal_2005_07/520159#:~:text=All%20through%20the%2020th%20century%2C,proportion%20to%20its%20numerical%20strength. By tracing these developments, the article argues that the 19th and 20th centuries were transformative for Jains, marking a shift from inward‑looking sectarianism to outward‑facing engagement with modernity. Organisational reforms, educational initiatives, and nationalist participation not only strengthened community identity but also enabled Jains to assert their place in a rapidly changing India.