Jains: Jains, according to the Census of 1961, numbered 7,522 (m,3,873;f. 3,649) in the district, 6,340 (m. 3,258; f.3.082) in the urban area and 1,182 (m.615; f; 567) in the rural one. In 1951 they numbered 3,977 (m. 2,010; f. 1,967) in Nagpur city. Their population in the district in 195, 1941. 1931 and 1921 was 5,216 (m. 2,618; f.2,598), 3,916 (m.2,104; f. 1,812), 3,621 (m. 1,827; f. 1,794 and 2,732 (m. 1,378; f. 1,354), respectively. According to the old District Gazetteer, the number of Jains had decreased from 3,141 in 1801 the community has increased by about 181.2 per cent in the district.

In 1931, the community was returned as consisting of 938 (m, 493; f. 445 ) as Hindus and 2,683 (m 1,334; f. 1,349 ) as Jains, 1921 owing to representation made by the Jain associations of Bombay and Calcutta instructions for a sect-wise enumeration of the community were given, and accordingly it was returned as consisting of 635 (m. 318; f. 317) Digambars, 65 (m. 39; f. 26) Svetambars and three females of Terapanthi in the district; 2,030 (m. 1,022; f. 1,008) were returned as unspecified.

The Jains are divided into two principal sects, the Digambars and Svetambars. The Digambars are the more numerous and stricter sect, but their proportion is not so high in Nagpur as in the rest of the province. The principal tenet of the Jains is to avoid the destruction of all animal, including insect life; but the Hindu Banias who are practically all Vaisnavas, observe almost the same tenderness for animal life as the Jains. The Jains are distinguished by their separate temples and methods of worship, and they do not recognize the authority of the Vedas nor revere the Lingam of Siva. In other respects they closely resemble of Hindus. Brahmans are often employed at their weddings, they revere the cow, worship sometimes in Hindu temples, go on pilgrimages t o tjleh Hindu sacrted places, and follow the Hindu law of inheritance. In Nagpur the Jains are fnearly all Marvadi Banias and are engaged in trade and banking. Consequently they are much wealthier than other castes. The former hostility between Jain and Hindu has nearly vanished. They take food together but many not intermarry in a large way. Like Banias and other trading communities the Jains are still tardy to give English education to their children. The most orthodox among them are almost unaffected by the modern tendency towards the abolition of caste restrictions. Although widow remarriage is not permissible among them, reformers have now sprung up who advocate such marriages. A few such marriages which have been preformed were countenanced by many in the community.