Jainism in Pakistan () has an extensive heritage and history. Prior to partition, Jains were less than 1% of the population of what is now Pakistan. There are several ancient Jain shrines scattered across the country. However, much of the Jain heritage is in poor-condition or has been demolished due to a lack of awareness or conservation efforts.

Jainism was prevalent in the region during the Mauryan (3rd century BCE), early Islamic polities (8th–10th centuries CE), Sultanates, Mughal, and British eras.Flügel, Peter & Ahmad, Muzaffar. (2018). An Exploratory Survey of the Jaina Heritage in Pakistan. Jaina studies, 13, 26-32. Retrieved on 21 April 2026 from: https://soas-repository.worktribe.com/output/451306 Baba Dharam Dass was a holy man whose tomb is located near the bank of a creek called (Deoka, Deokay, or Degh) near Chawinda Phatic, behind the agricultural main office in Pasrur, near the city of Sialkot in Punjab, Pakistan. Another prominent Jain monk of the region was Vijayanandsuri of Gujranwala, whose samadhi (memorial shrine) still stands in the city.

Periodisation Muhammad Hameed divides the Jain history in Pakistan into three phrases:

First phase (ancient phase): earliest confirmed traces of the religion in Sirkap and Taxila, dated to the second century BCE. A later part of this ancient phase was found at Murti, Chakwal district (finds now part of the Lahore Museum) Second phase: lasting between the 8th and 12th centuries CE, Jainism takes root in Tharparkar, Sindh, leading to the construction of temples Third phrase: lasting from the Mughals to the British, construction of numerous Jain temples, community halls, and houses, abandonment of the region in 1947 by Jains

History

Origin

Jainism is one of the earliest belief-systems of the Indian subcontinent. According to Jain tradition, Jainism has been present in Pakistan since the period of Mahavira. Archeological finds at Sirkap can trace a Jain presence in what is now Pakistan to the 1st century BCE. As per Jain lore, Mahavira visited the site of Bhera in Punjab. A 15th century Jain temple was built at the same location. After this, Mahavira travelled to Gujarat, crossing the Punjab Plain and through Tharparkar district in Sindh. A few followers of Mahavira whom were motivated by the principles of non-violence and non-attachment from Punjab and Sindh may have existed during this early-stage of Jain history. The earliest Jain communities seem to have been in Taxila and Tharparkar, before they gradually began settling in different settlements in Punjab and Sindh linked by trade-routes.

Ancient period

Taxshila was closely associated with Jainism. According to the Jaina tradition, Rishabhanatha, the first Tirthankara, entrusted the region of Ayodhya to his son Bharata and the region of Takshashila to his son Bahubali.

As per canonical Śvetāmbara Jaina texts Āvaśyaka Cūrṇi and Āvaśyaka Niryukti, Tirthankara Rishabhanatha visited Takshashila while wandering after initiation as a monk millions of years ago. Upon learning of his arrival, Bahubali, who was not in the city at that moment, rushed to the city, but the Rishabhanatha had already departed before Bahubali arrived. His footprints were subsequently consecrated by Bahubali who erected a throne and a dharmachakra ('wheel of the law') over them several miles in height and circumference. The 14th century Vividha Tirtha Kalpa mentions this establishment, stating: "तक्षशिलायां बाहुबलीविनिर्मितं धर्मचक्रम्॥" - Ācārya Jinaprabhāsūri in "Vividha Tirtha Kalpa" (p. 85) As per the canonical Jaina text Mahanishith Sutra, the Dharmachakra Tirtha established by Bahubali is recognized as the abode of Chandraprabha, and Takshashila is also referred to as "Dharmachakra Bhumi," marking its significance as a center of Jainism.

While there is limited information about the subsequent period, it is noted that during the medieval era, Takshashila faced challenges due to the proliferation of fraudulent ascetics and a lack of proper sustenance, leading to restrictions on Jaina ascetics' wandering in the region, as documented in six ancient Jaina texts known as the Chedasūtras.

Emperor Samprati built a Jaina temple known as "Kunala Stupa" in honor of his father Kunala. During Samprati's rule, the extent of the wandering of Jaina monks developed multifold times, and later also included this region.

According to the Prabhavakacharita, by the second or third century CE, Takshashila had approximately 500 Jaina temples and was home to a significant Jaina population. However, a devastating plague struck the city, leading to widespread death and chaos. The Jaina community sent a Sravaka named Virchand to Nadol, who conveyed their suffering to Acharya Manadevasuri. Suri gave "Laghu Shanti Stava," stating that reciting it would alleviate the plague. Following the recitation, the plague subsided within a few days. However, in the third year, the Turks devastated the city.

According to Acharya Dhaneswarasuri's "Shatrunjaya Mahatmya," Javad Shah, a merchant from Mahuva, renovated Palitana temples in Vikrama Samvat 108. He retrieved an image of Rishabhanatha from Takshashila and established it as the principal deity at the principal shrine amongst Shatrunjaya temples. The Gujarati Jain temple Shatrunjaya has a donation record from one Jadav Shah of Taxila.

During Alexander the Great's campaign and the Greek invasion of the Gandhara region in around the 1st century CE, the Greeks recorded encounters with "gymnosophists". The city of Taxila was noted for containing around a hundred Jain stupas (only one of which was identified by John Marshall). Subsequent excavations at the site have uncovered Jain-linked structures, such as the Chirana Padukas at the Murti temple site in Chakwal district.

Excavations in Takshashila support these traditions. Dr. Sir John Marshall noted that Indo-Greek kings displaced the city from its fortified position and settled it in Sirkap during the early years of the second century BCE. The city remained inhabited through the Greek, Shaka, Pahlava, and Kushan periods. Numerous small and large temples have been discovered along the main road of Sirkap. Dr. Marshall concluded that the temples in blocks 'F' and 'G' of Sirkap are Jaina temples due to their architectural similarities with Kankali Tila, a Jaina stupa, found in Mathura. In block 'G,' located on the right side of the main road, numerous ruins of large buildings have been found, characterized by the presence of small temples alongside these structures, which were accessible to devotees. This evidence strongly supports claims by the Jaina tradition that Takshashila was a significant center for Jainism.

While Jainism was present in northern Punjab through the 1st to 2nd centuries CE, there is a lack of ancient remains after this point that have been uncovered. However, Jainism remained active in the Tharparkar region of Sindh, whom were linked to the Jain merchants of Gujarat and Rajasthan.

Mediaeval period Xuanzang records meeting Jain monks from both the Digambara and Svetambara sects while travelling in the Punjab in the 7th century. Jainism was active in Tharparkar in Sindh from the 8th century to the British colonial period, with the Jains being active in art, trade, and commerce. Furthermore, Jain temples are found from this period in all the major settlements of Punjab that were linked to trade-routes.

During the early Muslim, Sultanate, and Mughal periods, Jainism in what is now Pakistan was mostly confined to Sindh. The main Jain tradition in the region was the Kharataragaccha tradition. Jinadattasuri (1075–1154) the first dadaguru of the Kharataragaccha tradition won converts in Sindh. The Jain merchants that settled west of the Rann of Kutch came under its influence due to the missionary work of Jinakuśalasūri (1280-1332). The dādābāṛī of Jinakuśalasūri conducted missionary work in Halla, Multan, Dera Ghazi Khan, Lahore, Narowal, and other places. At Tharparkar, the tradition of Jinakuśalasūri became the dominant Jain school of thought.Rana, Asif Mahmood. “Examination of Jaina Paintings of Bazaar Temple, Nagarparkar.” Sindh Antiquities, 2020 (page 111). Retrieved on 22 April 2026 from: https://www.academia.edu/107775235/Examination_of_Jaina_Paintings_of_Bazaar_Temple_Nagarparkar During Akbar's reign, a Jain Osavāla official named Karam Chand Bachhawat, who was able to carry out meetings at Lahore between emperor Akbar and the fourth dādāguru Jinacandrasūri VI (1541–1613) in 1592, 1593, and 1594. Jinacandrasūri disemberked from Multan (Mūlasthāna) and Uch (Uccapuri) in 1595 to visit the samadhi of Jinakuśalasūri in Derawar. After this visit, he returned to Rajasthan. Due to Islamic influence and pressure, the image-venerating faction of Jainism (mūrtipūjaka), such as the Kharataragaccha tradition, declined in the region and the non-image-venerating faction (amūrtipūjaka) became popular. In Sindh, the Karoonjhar hill-range was a stronghold of Jainism and considered auspicious, where 109 hills had 108 holy-sites. An earthquake in 1226 CE caused many of the Jains of the Parinagar region to move to Kutch and Bhuj. The three temples of the Bodhesar Jain temples complex were built in 1375, 1449, and 1505.A Gujarati Jain who was a amūrtipūjaka named Loṅkāgaccha shifted from Gujarat to Lahore and founded the Lāhaurī- or Uttarārdha Loṅkāgaccha. This group founded a gaddī (seat) in Lahore, Jandiyala Guru, Phagvara, Nakodar, Ludhiana, Patti, Samana, Malerkotla, Patiala, Sunam, Ambala, Kasur, among other settlements. The sixth leader of this group, Yati Saravā, initiated the monks Rāyamalla and Bhallo, who were active in the Punjab between 1503–1551. This sect became the most popular Jain tradition in northern Punjab between the 17th and 18th centuries. The image-venerating faction of Jainism later experienced a revival in the Punjab via yatis, with this faction establishing temples at Ramnagar (Rasulnagar), Gujranwala, Sialkot, Pinda Dadan Khan, or Papanakha. Due to the reintroduction of image veneration, an orthodox monk named Haridāsa split between 1673–1693 from the Uttarārdha Loṅkāgaccha and became aligned with the Ḍhūṇḍhaka (Sthānakavāsī) tradition of Lavajī, Gujarat, leading to the foundation of an amūrtipūjaka reformist organization in Lahore, Punjab known as the Pañjāb Lavajī Ṛṣi Saṃpradāya. Eventually, the Uttarārdha Loṅkāgaccha organization was absorbed by the under the leadership of Ācārya Amarasiṃha (1805–1881), allowing the Pañjāb Lavajī Ṛṣi Saṃpradāya to become the most popular and dominant Jain tradition in the Punjab. The Pañjāb Lavajī Ṛṣi Saṃpradāya recruited from the Brahmin, Rajput (Kshatriya), Aggarwal, Jatt, and Bhabra communities, also from the lower-castes. Digambara Jains were generally not found northwest of Ambala.

During the Sikh period, Jains were a fundamental part of the local economy via their role as merchant, being heavily involved in the cloth, grains, general merchandise, jewelry, and banking trades.

Colonial period