Jain System in Nutshell

Author(s): N L Jain
Publisher: Nij Gyan Sagar Shiksha Kosh Santa MP
Catalog link: https://jainqq.org/explore/001644/1

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JAIN SYSTEM IN NUTSHELL
Salvated
Enlightened
Minister
Preceptor
Saint
Pledged
Gross
8
20
40
60
80
100 120 140 160 180
QUALITIES NUMBER
Qualities Of Different States of Human Beings
Dr. N.L.JAIN
Nij-Jnan-Sagar-Shiksha Kosha
Satna, M.P. 485001 (India)

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JAIN SYSTEM IN NUTSHELL
Amar Chand Jain
Nij- Jnan Sagar Shiksha Kosha Medical Building
Prem nagar, Satna, M.P. 485001 (India)
May 1993
Dr.N.L.Jain
Jain Kendra, Rewa, M.P.

Rs. 5.00
$ 0.50

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Printed at : Anil Mudranalaya, Home Science College Road, Napier Town, Jabalpur.

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Sawai Singhai Dhanyakumarji Jain, Katni, M.P. India
(1915-1992)
Born with a silver spoon and educated regularly in Jain Philosophy at Jain Shiksha Sanstha, Katni and privately in english language. S.S.Dhanyakumar Jain shouldered his family and business responsibilities successfully at an early age. Besides business, he was actively associated in various capacities with state and all-India social and literary bodies like (a) Parwar Sabha and its Magazine-Parwar Bandhu (b) K.G.Charitable Ayurvedic Hospital (c) All India Dig. Jain Sangh, Mathura (d) Varni Shodh Sansthan, Varanasi and many others. He served Katni municipality and improved girls education and executed water works system. He has contributed a major share for Katni hospital and Jain Dharmshala there. He encouraged scholars for Jainological studies and got history of Parwar Caste written. He had been abroad to Africa, U.K. and USA for Jinisfic work. He was national minded and excellent writer. He had religious bent of mind and devotion to asceticism. He practiced daily Jain essentials. He restored, reconstructed jain temples and helped poor students and community members. He started a trend of utilising temple wealth to increase the Jainological wealth by publishing Jain literature. His children are also faring well and this booklet is published as a mark of respect to his cherished memory.

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PREAMBLE
The age of scientific and technical development has been instrumental in cultivating intellectual openness with a line of thinking supported by logic and reasoning and the belief in immense dormant potency in human beings. The atheistic systems encourage these attitudes. Fortunately, Jaina system is the most important in this regard. Tobias points out that even learning about this system, one becomes something of a jain with a feeling of an inner life force.
Jain system directs one to live harmoniously and honestly in this world of contradictions. It is the philosophy of biological ethics, Spiritual ecology, non-violent botany and animal spirituality. It teaches us that while two moments of acrimony can dostroy the world, the same moments of introspection may save the world too.
Jain system has a basic element of (a) an abstract scientist through its psycho-analysis of human behaviours and non-violent ethical dissection through injunctions of limited passions and possessions and (b) a natural scientist through its descriptions and injunctions regarding non-violent botany, zoology and ecology. Many Jinistic triads representing physical, vocal and mental elements and concepts substantiate its scientificity and therefore universal applicablity. However, it has not been possible to prevent wars and violence around the world. But many authors feel Jinistic fragrance in India where they become part of the solution of the problem rather than the problem itself. Jinists proclaim science and Religion to be complementary rather than contradictory
Non-violence has been the minority opinion in the west while it has been the majority opinion of nearly all eastern systems. Of course, Jinists have been unconditional in this respect. They form a permanant anaesthesia in this world of violence. They have postuiated religious

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equality of all creatures, non-violent occupations to be fruitfully economic and non-absolutist approach to lead to dynamic progress. Though there may be breakdowns in theory and practices, however, minimisation of violence of any kind is at the core of the rationalist jain.
This system came to be known to the west quite late and it is pleasure that it is being appreciated with increasing degree as time passes. The religiously eroding newer generation has a lesson to learn. There are few books for them to learn about this system in general in its scientific form. This booklet is an attempt in this direction. It is hoped that the new generation will appreciate it and strengthen its religiosity.
The author is grateful to the publishers Nij-Jnan Sagar Shiksha Kosha, Satna for encouraging this write up. This trust was established in late sixties to educate mostly southern Jain monks in Jain canons. Its activities have been expanded to produce and distribute popular jain literature for the youth and layman. This booklet forms the first of the series.
The author has mostly avoided technical terms and intricate details in this preliminary text for smooth reading. However, suggestions and comments will be highly appreciated.
May 31, 1993
8/662, Bajrang nagar Rewa, M.P. 486001

N.L. JAIN

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Religion means moral socialisation and upliftment of individual leading to utmost happiness for all. The true religion is really humanism: based on principle of 'live and let live'. Though, religion is thus, universal, however, a good number of religious systems have developed independantly during different periods of history and differnet regions of the world to guide man towards the object of creating a happy individual and society. Each of them assumed itself to be the best for humanity, but they could not be known to the world because of language, communication and other barriers. In fact, Ellood' seems to be right when he says that each system is only a partially altered version of cosmic or primitive religions under different names. They represent simply the different ways of looking at the same thing-total happiness of the humanity. When we talk of Jainism, it means a system of humanism with certain codes and ideals as in many other faiths. Scholars suggest that this is a system for independant, intelligent and rational people of all the times. It is neither a revealed religion, nor divinely originated. It does neither have a creator God nor a popelike authority. It is the religion of ascendants rather than descendants whose life is merely to be heard rather than followed. This system is distinguished by principles of physical and psychical non-violence, karma theory, pluralistic realism, respectable status for women, workbased system of status, and psychological spiritualism. It qualifies to be a world religion as it has its own scriptures, a large number of venerable victors and a practical desire for the good of all living, rather than human alone. Its basic principles are the roots for moral and spiritual values.
Most scholars wonder how this most noble and ancient system remained quite unknown to the enquiring west until quite recently. Thanks to the continuous offorts of about three dozen western scholars that have attracted the world towards this brilliant, stimulating and scientifically unique system. They hold high opinion about it on moral, cultural, historical, epistemological, ontological and rationalistic counts.
Times have changed. The history of Jain church, now, starts with Lord Rishabhdeva-a pre-Vedic figure and per chance Indus valley preceptor. Most scholars are now unanimous over its indigenous, primitive, pre-Aryan,pre-historic rather than proto-historic Indian origin, probably in the third or fourth millenium BC under the currently surviving Shramanic tradition on the basis of nude worship, yogic postures cyclic time and animistic concepts. Thus, Jainism is one of the oldest religions of the world with its non-theocratic, non-violent, and polyviewing or holistic principles. Later, Parshva (877-777 BC) and Mahavira (599-527 BC) systematised it into a complete church. This aims at a spiritually exalted state of the individual for the service of the society to be up-levelled. It moves one from one-self to all-self and from own home towards universal
home. It evolves God out of man. Its philosophy is full of pragmatic

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optimism, self-reliance, self-discipline and self-purification to develop inherent and infinite potentialities of human beings. It widens one's angle of vision. This provides a dynamic impulse of reformation of individuals and society to rectify distortions and create an ever-vibrant strain of thought leading to its livingnoss. Despite its different names (Shramana, Arhat, Nigranth etc.) in different ages, the current name 'Jaina' is in vogue since early ninth century, it has the same spiritual concepts and practices. Principles of Jainism
Jainism defines religion both-subjectively and objectively. It is that way of life that leads to ultimate and spiritual happiness. It improves the individual and betters the society. The way passes through the gem-trio of right faith, knowledge and conduct. It starts with the following statements of pluralistic realism;
1. The cosmos is eternal and consists of conglomeration of all that exists. It functions on natural laws without any external agency. It is non-theo-centric, so to say.
2.
Physically, it consists of six reals under two heads- (i) the living and (ii) the non living, co-existing in (iii) space (iv-v) moving and stopping through the inert mediums of motion and rest with respect to (vi) time. It thus, postulates a 4-dimensional existence. A real is defined as substratum of attributes and modes-a dynamic unit with constancy.
3. Spiritually, the path of happiness is led through 9-11 canonical reals condensed later to seven:
(a-b) The living and non-living combine together to lead to (c-d) the worldly existence through influx or fusion and bonding of karmic molecules with the living, through psychic and physical actions. The living is always contaminated with the non-living. However, it has a longing for decontamination.
(e-f-g-) Happiness, H results in proportion to looseness or shredding of bondage through physical or psychical process or abstensions and austerities. The ultimate happiness is the last stage of human exaltations or religiosity, R. In other words.
HaR
4.
The happiness is achieved by rationalistic and faithful knowlede of above reals, the cause of unhappy worldly existence and practices for removing the pains. This is a co-ordinated 3-stage path (devotional, philosophical and conductal) in comparision to 1- or 2-way path in other systems.
5. The human world abounds in physical or pschical desires, ambitions, attachments, aversions, attainments- collectively called passions, P. These may be good or bad, limited or unlimited in numbers.

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(3) The bad, and therefore, undesirable passions lead to pains. The world is a playground of passions resulting in mixture of pains and pleasures. The religious paths lead to minimizing pains to zero or maximising the pleasures to infinity. Mathematically, one could exprese, Worldly Existence, P:
Rα Ηα HP 6. The world is assumed to be a cyclic whirlpool. Centripetal forces of passions and possessions are working upon it for strengthening rebirthal process. In contrast, centrifugal forces of physical and moral actions like observance of vows and austerities are working against it to counteract the above process. It is clear that until the centrifugal forces have exceeded the quantum of centripetal forces, no utimate happiness or salvation will crystallise. Hence for happiness, Centrifugal forces of non-attachment > centripetal forces of
Passions/ possessions. 7. When passion-free, the pure living has unlimited knowledge, conation, energy and bliss, This capacity is obscured because of physical actions and psychological volitions in the living. They create disturbances in the surroundings infested with sub-atomic or karmonic particles leading to their attractions towards contaminated living serving like a magnet. This causes heavy or light karmic fusions or bonding deciding its differentials and destinity. This karmic theory is dynamic, optimistic and mutational rather than fatalistic. It allows the living to ascend or descend the volitional purity ladder. It is an ancient form of psychologic theory of habit. 8. Jainism is based on animistic belief. It presumes primary livingness in all until weapon-operated. However, this livingness may vary from zero in the non-living ones to infinity in the salvated beings. The other living beings have intermediate livingness between zero to infinity. The Jain system encourages the different living beings to mutate their quality of livingness to higher and higher levels through processes reducing the karmic density from high (sinful life) to low (sacred life). Of course, infinite level of purity may only be attained through human destinity which starts with sufficiently lower karmic density. 9. There are four destinities- hellish, celestial, sub-human and humanfor the living beings in order of decreasing karmic heaviness and increasing volitional purity. That means that the purity of the living is inversely proportional to karmic density, Dk, or
Pruity « 1/DK In order to attain the highest state of ultimate happiness, called salvation, one must have Dk tending to zero so that happinese, H or purity becomes infinity. Thus, if happiness, H, is defined as
_ No. of desires fulfilled
Total number of desires

H
=

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where D is desires, passion, P or Karmic density. The religion has an objective to have H = infinity. The common man can only imagine the realisablity of such a condition. Hence, he feels his mission of worldly life to try to attain this goal. It is easily surmisable that it is easier (or harder?) to reduce the number of desires to the minimum or zero to attain H infinity, as the fulfilment of desires is virtually limited and constant. This is what the Jaina system postulates. This leads to mathematicisation, as stated before.
on
10. The problem is how to reduce D or P in this increasingly possessionist world. The Jains seem to have the most rational, scientific and psychological way to effect this motive. It is based negativity-oriented positivism. This involves large number of voluntary controls along with cultivation of good number of positive virtues. This will lead to check influx or shed the karmas reducing their density to the desired effect.
Mahavira excelled even the twentieth century pychological advertising programs in pointing out the current living existence as one of worst to sell his idea of spiritualism, thus making it the best by following his path of inner and outer austerities to reduce the karmic density.
For betterment of life, he oreated a four-fold democratic setup of his congregation. He pointed out that betterment could be effected in three stages: (i) Common man or gross stage (ii) Pledged stage (iii) ascetic stage in gradual order. The first stage consists of cultivation of 8/35 basic rules of conduct (called Mula- or Marganusari gunas) involving alround honest dining and living for goodness and restraints on dietary nature (vegetarianism, undereating etc.). With this preliminary practice starts the second stage with practising five essential minor vows of love and peace, truth, honesty, socially limited sex and equitable distribution of wealth. They lead to a feeling of brotherhood among all living beings. Besides these five, there are seven supplementary vows involving limitations of movements, directions, consumable materials and food together with service of ascetics and people and restraint over sinful or avoidable activities. These are virtually practical extensions to the minor vows. The votary stage requires a daily routine involving six duties of (i) worship of the victors (ii) veneration of teachers (iii) self-study (of scriptures) (iv) restraints on diets and sensual activities (5) austerities (relaxation etc.) and (vi) charities of medicines, books, shelter and food. Besides these popular duties, practices of equanimity, expiation are also included in canons. It is these duties which have maintained the Jaina order and its different types of philanthropic activities for which the Jaina community is noted. These represent psychoanalytical and sociological lessons of Jain sytem.
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Through these basic rules of minor vows, supplementary vows, six daily duties of self and society improving nature, the votary climbs up an 11-stage ladder which modifies his insight for his physical and spiritual welfare. The last stage of this ladder capacitates the votary to move to the third stage of betterment, i.e. ascetic stage. As the votary can not follow the vows and practices completely, because of worldly activities and problems, he is called partially restrained one, his vows are also called 'partial or molecular (Anuvrat). However, these practices lead him to work in a direotion tending to reduce deepening involvement in worldly business.
11. The accetics are called totally restrained ones. They have purer psyche, wider applicablity of vows without transgressions and increased internal or spiritual energy. They are initiated in the order. The total restraint is effected by practising the votary's minor vows on major (or finer) scale covering subtlety in their practices. For example, if votary's non-violence covers only non-injury to visible living beings or have a gross nature, it will now cover the non-injury to subtle beings of even 1-sensed class. The ascetics have to take great care in walking, talking, eating, excretions, picking/ putting things alongwith mental, vocal and physical activities. He has to practice tolerance over many incidental and casual afflictions-22 in number. This carefulness is attenuated by following ten froms of righteousness- an extension of five vows, twelve types of reflections and practicing twelve types of internal and external penances involving some more dietary controls for longevity (so that one could be capable of following religious rythms), physical postures and cultivation of non-selfish, non-egoistic psychic habits and meditation. This has been proved to be contributing to unidimensional concentration of inner energy and cultivation of godly qualities in individuals. In summary, there are 28-36 qualities cultivable by the ascetics to climb up 14-stage spiritual ladder and become infinitely blissful.
The votarial and ascetic practices are individualised as he forms the base of the society. If individuals are improved, the overall society will have higher quantum of better values. Moreover, the proportion of ascetics to laity has nearly been constant, i.e. 4-5 per 10.000 Jainas. This leads to infer the importance of the ascetics to society or votaries representing the religious outlook. By practicing vows, the votaries learn about the peculiar mathematics of the Jainas where the sum of three qualities result in multiple of the three in effect, in individual, social and spiritual levels as below: (a) Non-violence, N1 + Non-one-sidedness, N2 + Non-possession,
N3 = N1 N2N3 (b) Sweating, S1 + Self-sufficiency, S2 + Sameness, S3 = $1S2S3

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(c) Right (Knowledge, K+ Faith, F + Conduct,C) = R (KFC)
12. The Jainas are said to be masters of classifcation, quantification and extrapolation. In religious sphere, they have 108 types of primary violence and 243 types of vowal transgressions. However, they have gone more towards counting cultivable virtues. There are a total or 170 virtues for all the five paragons which form a linear spiritual growth as shown on cover. There are 18000 good conducts and 84 lac good virtues which have been arrived at by psychoanalytical mathematicisation This quantification definitely encourages crediblity to the system. This also means that the Jain system advocates more on pleasure-causing virtues in the world in contrast to adversities. It is in tune with its object of increasing the pleasure of the individual and the society.
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Scientificity of Jainism
The Indians have generally one goddess of knowledge- Sarasvati representing the unity of material and spiritual knowledge. It does not distingish between materialist science and spiritualistic religion. They are two facets of the reality. That is why science has also been defined as one of the major mental activity like religion or philosophy consisting of processes of observation, speculation, inference and retention or record or alteration, if need be in tune with Jaina canons advocating similar four steps for obtaining knowledge about the visible objects21. Its objectivity and repeatiblity leads to its credibilty. The scientific method subjugates 'I-ism' or subjectivity to make it univerasally applicable. The religion also aims at this point, of course psycho-ethically, but it has not been as successful so far as science has been so physically. Thus, science and religion are two sister systems. Of course, science system is differentiated by inquirerrs' attitude, non-dogmatism, non-delusionism about faith and tradition, respect for useful knowledge and independant adventurism. This outlook has cast a strike on traditional outlook to get the remark that religion without science is blind'. The current age demands a scientific religion.
(i) Cultivation of Scientific outlook by Jainism
Science is a world of 'what is' while Religion is a world of 'what ought to be'. Thus, science approaches into religion as expressed by Einstein," A Little science takes us away from religion but a little more science brings us back to it."
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Jainism starts with the atheistic concept. Therefore, one should not be surprised to find it a scientific religion following scientific methodology for cosmic problems. In fact, the Jainas feel the man to be scientific first as he starts his life with the observation of the external world. He becomes the religionist next in peeping through inner world. Jaina seers have tried

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to cultivate the scientific outlook from the very beginning. Acharanga mentions the seen, heard, experienced and well-thought truth. One must be inquirer to learn through intelligence and wisdom. Uttaradhyayan24 emphasises in examining religious tenets through scientific and intellectual processes. Kundkund points out telling the self-realised truth with a caution to scholars to rectify it if found inconsistent. Samantbhadra and Siddhsen Diwakar, Hemchandra and Ashadhar have also carried out the same message through ages defining the criteria for true scriptures as consistent perceptionally and inferentially, irrefutable, accurate and un-ambiguous. They wish every votary should be wise and intelligent. This examination-based ontology of Jainism has been the sole factor for intense faith in and preservation of this system.
Besides fostering this outlook, Dixit" has recently added a new dimension of historical perspective for learning the development of various concepts of this system some of which he has illustrated.
With Jaina seers advocating the examination-based outlook, how can one expect Jainism as unscientific? That is why modern schoiars have examined Jaina principles in scientific way and language and confirmed this system not simply a religion but a holistic science giving us a unified scientific basis for the whole cosmos 6. Its principles could be re-interpreted in terms of modern science, mostly qualitatively, of course but sometimes even going beyond it without conflict and adding to knowledge. We will give here only some features implying Jinistic scientificity (They relate mostly with material world).
Depending on the nature of the object, it could be examined subjectively by intuition or self-realisation or objectively through logistics and intelligence. Siddhsem has elaborated this point and suggested that a small number of objects may be learnt through scriptures or extrasensory experience. However, there has been a period that they got prominence. This trend effected the scientific outlook of the votaries and religion got off the royal intellectural path. (ii) Theory of Knowledge: Theory of Manifold Predications (Syadvad)
Jaina seers have always tried to study, an object with reference to its manifold aspects. Their overall number now turns out to be more than 13040. One can imagine the complex character of such a system which can not be studied by the scientists even. Also during aspectwise studies, one could have sometimes seemingly contradictory statements to be made about an object such as a man is father, uncle, husband, brother and so on. This fact could be explained on the basis of relationships with different aspects (son,cousin, wife, brother etc.). Each of the relationships is, thus, relatively true. Any object, thus, is cumulatively relative and it can not he described really as a whole through our language. Hence what one

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learns about is a relative knowledge which may be partially true. This individualised aspect is called Standpointism (Nayavada) in Jainism. As there are many aspects, the overall integrated outlook will be called 'May-be-ism' or relativism (Syadvada). This relativistic realism, in contrast to absolutism, has been the backbone of Jainas' scientific approach.
It has been pointed out that there could be a maximum of sevenfold predication about an object. Kothari29 has shown that this concept is supported by the superposition principle of quantum mechanics where exactly seven-fold description is permissible. The Jaina concept may not be quantitative but its intellectual practice and soundness cannot be doubted. This multi-aspectal approach is also the basis of Bohr's complemetarity principle as explained by Muniji and Kothari. However, the Jainas have gone beyond scientists'uncertainty principle by clearly advocating the indescribablity of the overall nature of objects or reality in their fourth predication out of seven. This could be mathematically modelled as the truth, T is integral of infinite aspects, p,
+00
s p.dp = T = 0
suggesting ideal truth as one but indescribable (0). Alternatively, on the seven fold predication basis,
s p.dp = T = 24
where 24 parameters are virtually insolvable", thus again leading to indescriblity of truth. Lenin also corroborates this fact.42 The reader is referred to books by Muni, Mukherji and Kothari for further elaboration on this point. (iii) Jain Logic
The physical phenomena could be learnt through direct or indirect sensory observations and their intellectual or inferential examination. Though it is said that sensory perception is empirical but common man has no better alternative for his direct learning. This consists of four steps an said earlier, Moreover, he can move towards indirect or inferential knowledge too with the help of this method. Logicians have developed five-fold syllogism in this regard to reach a conclusion. A man looks at a mountain with a smoke. He will infer the presence of fire there on the basis of following five-fold syllogism: (i) There is fire on the mountain (Thesis, analysis) (ii) Because there is smoke over there (Reason, observation) (iiia) Wherever there is smoke, there is fire as in kitchen (illustration,
observation)

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(iiib) Where-ever there is no smoke, there is no fire as in lake ('') (iv) Because there is smoke on the mountain (Application, analysis) (v) Therefore there is fire on the mountain( Conclusion, inference)
The is an old example which could be proved inconclusive today because of smokeless gas or electric fires. Many old examples may face the same fate today. However, concommittance between smoke and fire was observed in those days. This syllogism represents the scientific processes of observation, analysis and inference which are applicable to concomittant systems. The ancient knowledge was obtained by the Jaina seers through this type of scientific-logical conclusion method. This could and should be valid under the limitation of those days. Thus, its validity should also have a historical perspective. (iv) Conceptual and physical phenomena
There are two types of phenomena associated with physical world. Some are observable ones like six reals, sense-based classification of the living ones, working of senses, production and propagation of sounds and variety of mattergy etc, There are others which may be called conceptual, intiuitive and intellectually speculative. It is found that the Jainas have shown super-scientificity in contemporary conceptual field. However, they may not prove similarly in case of observable phenomena. Still it is creditable that they have tried to explain them under non-instrumental limitatiens. (a) Atomic Theory and Fundamental Particles
Under the conceptual phenomena, they have postulated one of the finest contemporary atomic theories of the world. They seem to be sufficiently advanced in properties of atoms involving their electrical nature, dynamic properties, conservation law and their combination rules nearly equivalent to current valenoy theory. Many scholars seem to maintain the conceptual indivisiblity of Jaina atomic theory and have gone to equate it even with quark 6. But the commom energetic requirements for normal combinations suggest these atoms to be contemporary atoms accepted by all philosophies. Scientific theories/ postulates are always subject to modifications under new techics and intellectual leap as is also the case with many religious concepts
Looking to the difficulties in atomic indivisiblity concept, the Jainas have classified atoms as real and practical, fine and phenomenal, or cause and effect atoms. The practical atoms may be divisible while the real ones may not be so. Per chance, the canonical atomic properties may refer to practical atoms. Moreover, it seems that the karmic particles or aggregates of Jaina karma theory represent the fine particles larger than real atoms and formed from their aggregations called karmons by

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(10) Mardia 26. These could be an addition to the current fundamental particles of physicists as they are differentiated by their specific capacity of combination between living and non-living entities. Feinberg has postulated another such particle as 'mindon' for mattergic mind36
(b) Interconversion of Energies
The Jainas have listed various forms of mattergy which include sound, light, heat, moonlight etc. This means that energies and aggregates are the two faces of mattergic reality. This also suggests an indirect postulation of corpuscular theory of energy current up to Newtonian age. The newer physics of relativity has modified this early concept in terms of duel nature and behaviour of energies and particles leading to a phenomena of mutual inter- conversion at large expense of energy. This new effect may have a seeding in Jaina science in their above concept.
(c) Natural Forces 32
The Jainas postulate that every entity has an inherent internal force in it. In addition, they also have three more types of forces: (i) mental, inner or soul force (ii) verbal or vocal force and (iii) physical force in the world. These are possessed by both living and non-living and manifested in various forms. While mental force is associated with the living only, the other two forces are associated with the living and nonliving both. Vocal forces may be in the form of sound or speech. It may be a form of motor force of today. The incantational force is familiar to all. Under physical forces, they have indicated two types (i) working or proposing and (ii) opposing. They have also destructional and suppressive or attracting forces. They have an indirect indication of gravitational force causing fall. They have also postulated a material karmic force responsible for actions, volitions and rebirth for which Weber-Fechner have an empirical co-relation between stimulants, S and sensations, R as
S= K In R
suggesting specific behaviour for specific stimulants, verified for medium range stimulants leading crediblity to this force psychologically33
In contrast, scientists deal only with physical forces- gravitational, electromagnetic and nuclear. If force is taken as proportinal to energy, Jainas do not have only nuclear force if it is taken as differcnt from internal energy, others are indirectly there. They have additional forces of mental (inner) and karmic type which makes Jaina description more holistic than science.
The force of karmic influx and bonding has also been postulated to be responsible for another worldly important phenomenon of

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procreation states of the living ones. It could be stated that karmic density, DK is inversely proprtional to better and better degree of procreational states of hellish, celestial, subhuman and human destinity, Ds, or,
DK α 1/Ds
This leads to evolution of man through lower karmic density. Also, Jainism seems to be little ahead of Darwin's theory by postulating a mutation mechanism from higher to lower level of life. Of course, Jainas do not support gradual development of living species from lower to higher life. Moreover, the karmic force is more individually oriented in Jainism. This requires little deeper search for elaboration.
(d) Science of Spiritual or Ethical Development
Life means a three-fold activity- mental, vocal and physical (in comparision to two-fold of the psychologists-mental and motor). This is a varied mani-festation of the innate energy which is not fully manifested due to operation of energy- obstructing karma. This is caused by ten natural or acquired instincts in the living beings resulting in its diversity due to external factors like genetic, internal and external intake or chemicals, hormonal secretions, circumstances and environment and inner psychical factors 34. The large amount of diversity and intensity led Jainas to co-relate it with their theory of invisible 4-touch karmas as an additional important factor associated with past also. These factor-s influence the nature and behaviour regarding attachment, aversion, passions, emotions (due to conduct- deluding karma) and sensual feelings of pleasure and pain (due to feeling-producing karma). Mind is said to be highly strong but unsteady force basically instrumental in all these activities. In fact, Jainas have all instrumental causes in two forms-physical and psychical. Religion aims at sacred activities and behaviours for ultimate pleasures. It therefore teaches one to mould and control mind for better and better directions.
Besides mind as a force, Jainas also realised that Sound mind in a sound body'. The soundness of mind means steady and controlled mind. Hence they first adopted methods for making a sound body by emphasising environmental and dietary controls such as vegetarianism, non-eating of injury-involving foods and intoxication, limited eating and drinking under light, under-eating, 24/36 hour-fasting etc. A large number of their vows are meant for these practices. The food scientists have confirmed that food habits do control over secretions and promote inner non-violence, strength and ethical behaviours. This partial control leads one to practice internal and meditational austerities. It has been pointed out that higher mental control/ steadiness or improvement in volitional, emotional or thinking states is effected by karmic (i) subsidence (ii) destruction (iii) destruction-cum- subsidence and (iv)a mixed variety of

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these and allied processes. These are equivalent to the four psychological processes of (i) suppressing and (ii) dissolving or destroying evil thoughts (iii) liberalising and (iv)diverting them into better direction It pleases anyone looking at this tuning of scientists and psychologists with Jaina injunctions. It is, thus, natural that with sound body and proper meditational practices, one could move higher and higher ethical or spititual level to become sacredly active.
The Jainas have developed a 14-ladder concept for spiritual development to judge about the gradual emotional and passional purification status. It indicates that supression is not the proper way for mental control as it sometimes over-reacts leading to downfall from XI stage to VI stage. Similarly, if proper care in restraint and austerities is not taken, one can drop from stage IX to stage IV and stage VII to stage IV. The downfall will require higher dis-solutional efforts. In contrast, we find that dis-solution of passions is a better procedure so that one moves directly upwards from stage X to stage XII and stage V to stage VIII. The fourteenth stage is the highest in ladder leading to zeroing of all passions, emotions and activities and finally to highest spiritual and ethical goal. of infinite bliss and highest position of the liberated souls. Thus, one finds that even in ethical field, the Jainas have adopted the same principles and practices as have been developed by current scientists and psychologists 26. The spritual ladder is shown in fig. 1 in the form of traditional serpent ladder game.
Lower
life
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Higher life
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Humans
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Fig: 1. Serpent Ladder: Spiritual Stages (Gunasthan)
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(13) History of Jainism: A Royal Patronage
Despite being numerically a minor Indian religion, Jainsm has spread far and wide in diffrent parts of the world. The monks, the merchants and royalites have played a dominant part in preaching the Jaina teachings and their wider popularity without proselytising attitude. The political patronage has, however, been mainly responsible for its survival and multi- dimensional spread for about 1800 years after Mahavira. Though Jinist principles are univeraslly applicable, why it could not attract masses in proportion to other religions all the world over-is a point for scholars to peep into:
Mahavira was fortunate in being related with many royalties of his times. Most of them and their immediate successors helped glorifying Jainism in eastern India. That is why there were about a third of a million followers of Mahavira. Many of Jain monks had good relations with the contemporary royalties in north, west, east and south india including even Srilanka. Some of patronising royalties of northern India include Shrenik Bimbsar, Ajatshatru, Nanda dynasty, Chandrgupta Maurya, Samprati, Mitra dynasty, Gupta dynasty, Harsh, Yasho Varman, Pratiharas, Chandelas, Moghuls and Akabar and others who helped Jaina art, architechture and culture to flourish'. Jains had troubled times too partly during Ashokan and Shung periods and they had to move away from Magadh through two routes: allowing the Jaina teachings to spresd throughout India in the coming centuries. The first route passed through Kalinga to South India and the second route passed through Mathura, Ujjain, and Gujrat leading again to the south. The Jainas were supported by the middle classes in these distant lands.
The Bengal and Kaling royalties of second century BC also patronised the Jainas and even a monk council was held at Kumari mountain in about 180 BC in Kalinga. This patronisation, however, did not last long.
Mathura, Ujjain and Ballabhi became the most influential patronisers of Jainas during pre-christian era upto 5-6th century A.D. The Svetambara sect (white clad) developed strongly in this part. Acharya Shilgunsurji helped establishing the Kingdom of Gujrat in ninth century. Later, Vanraj, Jạisingh and Kumarpal helped jainism to be virtually a state religion in the west. This influence can still be found smelling in this part of the country
The different parts of southern India proved to be stronghold for Digambaras for more than a milleneum AD. Bhadrabahu and Mauryan kings had planted Jainism there. A Digambara clad monk, Simhnandi helped establishing Ganga dynasty which patronised Jainism for 500 years. This was followed by Hoysal patrons through the monk Sudatta.

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Vijaynagar Kingdom also followed suit. It lasted until 14 th century. The Andhrite Rashrtrakuta patronisation was a golden period for Jain scholarly works and Jain art of cave temples specially during the period of Amoghvarsha. This lasted for about 400 years up to 12th. century. Many Jainas held high state positions in their kingdoms. Chamundrai of the fame of Shravanvelgola is one of them. They supported the Jain temples and monasteries. It is recorded that about one third of the southern population might have been Jain in this period.
. With the advent of non-sympathisers of Jain-kingdoms in some parts and later in south, the Jainas suffered royal support and therefore decline 12th century afterwards. However, they could maintain themselves because of their mercenary skill and non-violence-based religion. They suffered, however, numerically and culturally. The Muslim period has also the same story with few exceptions. However, the Jainas saw the growth of non-idolator subsects during this period. The religic us ministry (Bhattarak) system was also developed during that time to maintain culture with literary growth. It is creditable for the Jainas that they could succeed in holding themselves at such heavy odds. The British rule could help build a wider outlook and an atmosphere of religious freedom. The secular and independant India has helped many of its national charioteering and consecration programs resulting in its tuning with livingness in twentieth century. This has led Jainas to awaken on many fronts like writing and translating Jain literature in non-Indian languages, tendency to spread Jain teachings, opening Jain educational institutions nationwide, organising national and international bodies to consolidate the progress in this direction. They are now holding national academic seminars and helping establish Jainology courses in universities throughout the world. The movement of Jainas in business, education, current professions and even in monkhood abroad has led to spread it far and wide. These activities have led a good interest of non-jains and western scholars to study, Jainism and create a wider readership for its teaching and practice. Jainism is, thus, again picking up even international health without active patronage from any corner. History of Jainism: Literary History
The spread of Jain teachings has been influenced more by the ancient, medieval and modern Jain monks and scholars than the royal support, of course, this support attenuated the literary compositions. It is said that Aryrakshit of first century AD classified the different types of Jain literature under four groups: (i) Stories, biographies and narrative literature, (ii) technical literature (iii) ethical and moral literature and (iv) ontology and philosophy. Jain elders, monks, scholars, bhattarakas and householders-all have contributed in composing different types of

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literature in different ages. This is the treasure of India as a whole. This literature bears the stamp of Jainism with its moral propagating objective directly or indirectly.
A large amount of literature has been written by ascetics who have served their socio-religious duties. This is voluminous which is clear from the number and variety of Jain manuscript libraries found in different parts of india. It has been composed in languages of the time upholding Mahavira's ideal of communicating in public languages.
The most voluminous literature belongs to the first and third categories. Most of the canonical scriptures forms a mixture of these categories. Besides, the chief disciples and elder monks who composed the three groups of scriptures, Bhadrabahu's name is the earliest who was instrumental not only in nucleating sky-clad sect but writing large amount of books under religious category. Pushpdant and Bhutbali, Gunbhadra, Kundkund, Umaswati, Samantbhadra, Virsen, Battker, Shivary, Swami Kartikeya, Amritchandra, Ashadhar and others are the Digambara monk scholars who have contributed specially to the third category. Among the Svetambara scholars, Shayyambhav, Shyama Arya. Jinbhadra, Jindas, Haribhadra, Shilank, Abhaydev, Hemchandra, Yashovijaya Gani and others are the torch bearers in this field. They contributed between prechristian era to eighteenth century AD.
The scriptural, texts contain a large amount of legendary and other story literature. Besides, Gunadhya, Vimal suri, Sanghdas, Haribhadra, Svayanbhu, Udyotansuri, Jinsen, Gunbhadra, Pump, Ponna, Ranna, Ratnakar, Pushpdant, Viranndi, Harishen, Mallishen, Vadivsingh, Hemchandra, Meghvijay are the luminaries who have enriched epics, poetics, prose-cum-poetics, biographies, legends and religious stories concerned with 63-148 torch bearers of the Jain order. These aim at ethical upliftment of the votaries. This is a voluminous category.
This category must involve grammar, rheoteric, prosody and lexicology where a large contribution has been made by Jain scholars like Pujyapad, Shakatayan, Katantra, Hemchandra, Buddhisagar, Bagbhat, Dhananjay, Dharsen and others.
This category should also include a special type of miscelleneous literature containing hymns and eulogy, rituals, offerings and consecrationals. Bhadrabahu, Mantung, Vadiraj, Basunandi and others have played miracles through their metrical eulogies which have glorified Jainism under different kings in different periods.
It must be pointed out that a large number of these Jain monk-scholars were patronised by different kings due to their literary excellence and ascetic beauty. This dual qualification served illumination
of Jainism among the public. The names of Jain scholars authoring in

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(16) regional languages like Sanskrit, Kannad, Tamil, Telugu, Gujrati and Hindi etc. are not given here. However, it should be known that the Jainas form the backbone of the literature of southern Indian languages. All this first category literature has influenced western scholars who have opined for its excellence for its style and variety. This category has done much to glorify Jain teaching among common masses. The westerners are now researching on this literature critically
The second category of literature has special name for the Jainas. Traces of this literature is found in scriptures but later Jain scholars wrote specialised books on astrology (Padlipt' suri, 100 AD), Geography (Umasvati, 200 AD, Padmnandi, 1000 AD), Mathematics (Yastivrshabh, 500 AD, Mahavir 800 AD), Medicine (Pujypad, 500 AD, Ugradity, 800 AD), Prognostics (Narpati, 1300 AD), Dreamology (Malayaprabh, 1200 AD), Incantationology (Muni dev suri, 1300 AD), Music (Mandan Mantri, 1300 AD, Parshvchandra, 1400 AD), Karmology (Hitsharm, 200 AD, Chandrarshi, 500 AD, Nemchandra, 1000 AD, Devendrasuri, M. Traividya, Yashovijay, 1700 A D) Gemology (Pheru, 1315)], Palmistry and other technical and arts subjects.
A number of scriptural texts form the fourth category of literature containing ontology, philosophy and epistemology etc. This is intellectual's category, Kundkund, Samantbhadra, Akalanka, Vidyanand, Siddhsen Diwakar, Prabhachandra, Mallvadi, Haribhadra. Hemchandra, Yashovijay and other scholars have illuminated this field.
The illuminaries in Jain literary history suggest that they have shown non-sectarian point of view in their literature except the religious one. The varied literature also leads scholars to guess about the literary genious of Jain monks. This genious associated with co-operative, tolerant and non-prejudicial spirit have made an impression on the intellectual world. That is why, no literary history of India could be without it.
It may be added here that not only monks of early periods have contributed to Jain literature, non-monk scholars have also yielded good literature at various times-though rare in early period but it is they who are now contributing maximum in current centuries. Non-Jain scholars have also contributed in composing Jain literature. Schisms among Jainas
It is said that a living or vital system or church progresses through its schisms. Jain church is no exception to this. It remained virtually unified about 150 years after Mahavir. However, there are many schisms among Jainas originated during different periods but, two of them are most important; skyclads and white-clads. They seem to have nucleated during the period of Bhadrabahu-Sthulbhadra (i.e. 357B.C.), when after a

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twelve year famine in Magadh (current Bihar), recension of canons was done by those monks who remained there in the ministry of Sthulbhadra. This was not acceptable to those who went south during the famine period. The recension was centered over the point of nudity and laxity in conduct for mendicants. The issues like salvation of women, the bodily activities of ommiscients including divine sound and methods of alms begging and eating, marriage of Mahavir etc. were also included later. There were other dissents in some religious practices. As a result, two schisms originated by first century AD. Most scholars agree that the sky-clad or Digambaras aim towards more severely ascetic, conservative and faithful to doctrines while white clads seem to be more liberal, pragmatic and oriented towards glorification side, It is due to this the latter have played sometimes dominating roles in shaping the destiny of the land as a whole. However, both the schisms were idol-worshippers and they continued until about the middle of 15th century.
The muslim dominance and their orthodox iconoclastic tendency has been responsible to whip up the growth of the non- iconoclastic movement in both sects. Of course, this idea was brewing for centuries because of the feeling of irrelevancy of temples due to many of their ritualistic and demerited tendencies. There, thus, arose a subsect of Hall-dwellers (Sthanakvasis, Lonkashah, 1450) in white-clads and Taran-followers (Teranpanthis, Taranswami, 1560) in sky-clads. The Sthanakvasis have a further sect, now, called as Terapanthis started in 1760 who are holding good ground today. They do worship only scriptures. However, the number of noniconists is about a third of all the Jainas. Moreover, idol-wordhippers seem to be gaining ground because of direct psychological impact on the laity. The Digambara idolators have now two subsects Terapanthi (follower of thirteen or scriptures) and Bispanthis (follower of twenty.) One must, however, distinguish that Terapanthis in white-clads are non-idolators while it is the reverse in sky-clads.
The Jainas had a compromise sect of Yapaniya (200-A.D.) in south which is now extinct and possibly merged with sky-clad. However, there arose another spiritualist sect (Adhyavm-panth) through Banarasiidas (17th century) which has been whipped by Todarmal and Kanjiswami recently. It has become an influential sect now involving members of both the early Jain sects with about half a million in number. It is also called Shuddamnaya (pure traditionalist).
Jaina Scriptures
Jainas form the main stream minor community in India forming about 0.5 - 1% of her population. It is said that they could maintain, preserve and glorify themselves because of their scriptures, monks,

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(18) temples, congregational fourfold order and philanthropic activities. Their scriptures are neither divine nor revealed. They proclaimed the gist of principled knowledge experienced by the truth seekers of inner or absolute reality for the laity. The basic scriptures of Jainas differ from other systems because of their nature of contents. They do not contain narratives, history or hymns. They contain the basic moral and spiritua! principles involving upgradation of worldly life. Later scriptures followe narratives and other modes prevalent in many systems. The scriptures existing at present are said to be reduced to writting between 3rd century
century AD through four monk councils (Patna 360 B.C.. Mathura-Balabhi, 315 AD, Kumari mountain, 180 B.C. and Balabhi 453AD). The Kalinga council produced the Digambara procanons while the other councils, the Swetambara canons. The main authors are said exalted victors in essence which were put in aphoristic and other forms by their successor disciples. Despite acceptance of same principles, the cognisance of the existing scriptures is variable amongst the different sects of the Jains.
The scripture is catalogued in three groups such as (1) precanon (2) canon and procanon and (3) supplementary or subsidiary canons. The 14 sections of precanon books are now extinct and their contents are included in the 12th canon of the twelve basic canons. Their is a large number of supplementary canons- some as old as canon like Uttaradhyayan, Dashvaikalika, Nishith, Risibhasita and others while others as late as 5th-6th century AD. They are groouped in five sections: (a) subcanons (b) infractionary aphorisms (c) main aphorisms (d) miscellany and (e) appendix. The canons contain the ascetic discipline, principal doctrines in nutshell, exemplary moral oriented narratives, stories and legends and examination of false views either through dialogues or simple language. The subsidiary canons also have the same topics. They have cosmology, monastic conducts, hymns and rituals as well. The total number of scriptural books vary between 32 to 84 depending upon the different white-clad schisms developed in course of time. However 32 canons seem to be reasonable primary. This counting is based on the memorical loss of the twelth canon-Dristivada.
The sky-clad section of the Jainas have a different story regarding Jain scriptures. Though they agree to the same three groups but they recognise only 26 books. The canons have similar names but the subsidiary ones have some names similar and many names different. However they postulate all this scripture has been lost in memory. Nevertheless, they have only two basic procanonical books-one on Karma theory (Satkkandagam) and the other on passions (Kashaypahud) which are based on lost precanonial works. Malvania has shown that the rate of

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(19) gradual memorical loss of Jain scriptures is faster for this section of the Jainas. 10
Whatever may be the recognition about the existing sacred scripture, it is clear that it is a voluminous one. Quantitatively, the number of syllables in the scripture is said to be of a nearly imaginary quantity', On a birds eye-view of this scripture, one gets a twinkling that the development of various concepts, ideas, practises and conduct rules of the Jainas have their history and their study with historical perspective is a scholarly pursuit of rewarding nature. Jain Art and Architecture
The Jainas could feel proud of their rich cultural heritage since the earliest times. It has a religious orientation in its art in varied forms. Being predominantly idolators, they have good iconography and icon making art. They could make the victor's icons of different sizes, materials, (wood, stone, metal, marble etc.) and postures (seated or standing). They could carve icons out of stones also. All icons have been made according to dimensions with attractive meditating faces of victors expressing the idea of successful withdrawl from worldly life. There are many idols of international accreditation-one of Bahubali at Shravanbelgola in Karnataka (983 AD) and Lord Rishabhdev at Barvani in Madhypradesh state need special mention for their magnificience and heights. The icons are worshipped only after consecration ceremony lasting for seven days with high pomp and show. This ceremony has a large frequency for the last quarter of this century.
Jaina icons are found ever since 400 BC in different parts of India. They are most numerous. Seeing a number of different icons in any museum, one can judge about the development of iconography with respect to material and aesthetic beauty. Palitana is one of the best center for variety of idols. Formerly, all Jina idols were made nude and without identification marks, but later they had the marks like lion (Mahavir), hooded cobra (Parshvnatha) and bull (Rishabhdeva) etc. sometimes with or without eight auspicious symbols on both sides of identification marks. The images of many lesser deities were also incorporated later in this art. They included demigods and the like. Footprints are also a speciality of Jaina art to make one remember to follow the path led by the Victors. Marked and adored images were also made for sectional identification later. This idol making art is a highly creditable one in Gujrat and Rajasthan states of India.
The temple making art is also superb in Jain architecture. Currently, one can distinguish the regional temples by their architectural designs in west and central part of the country. These temples are places of worship where Jina idols alongwith demigods and goddesses are kept on stone or

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marble made altar under aesthetic beauty. Many temples have fine decorative art of surprising nature such as at Khajuraho, Deogarh, Mt. Abu, Ranakpur etc. The temples sometimes have a magnificient tope in front of them such as at Hastinapur, Mathura etc. Many temples have free standing pillars called vanity--subduing pillars-again a speciality of the Jains in religious field.
Cave temples-simple or rock cut are other variety found in Orissa, Bihar and south extensively. Some cave temples contain polished stone beds per chance representing the place for voluntary death. Temple arches are also found in many places. Shrines are another forms for temple-like places. The temple art has a Nagar or Dravidian style. The temples were made at distinct places some of which have developed as temple cities now like palitana, Ahar, Kundalpur, Rajgir etc. The temple art is still continuing gracefully.
Wall paintings are also found in many temples and caves representing religious stories, tenets and prominent incidents of Victors' lives, mother's dreams, legendary scenes, miniature painting and palm leaf or paper decoration (manuscripts) which has also been an art of respect. The exquisite samples of this art are found in many Jain manuscript libraries. Wood carving has also been an art. It seems some of these arts have been declining considerably.
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The art and architecture of the Jainas have the main objective to maintain, preserve and glorify the culture extensively. They also glorify the devotees too internally with psychological bliss. Jainas realised that true art represents the spirit of true religion. Besides its religious value, it has been taken as a treasure of the country. That is why many Jain art centers have become tourist attractions now.
Holy Places of Pilgrimage
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Jainas have also holy places to be visited by traditional Jain votaries like other religious systems (i.e. Bodhgaya for Buddhist, Four holy places for Hindus, Mecca-medina for Muslims, Vatican for Christians etc.). There are three kinds of such holy places: (i) salvational (ii) miraculous and (iii) artistic. The salvational holy places are those wherefrom the Jinas or other monks have attained salvation. Such places are described in composition called Nirvan Kanda. Visit to these places is supposed to be the most auspicious and sacred. It is also taken as a form of austerity. Parasnath Hills, Pavapuri, Champapuri are in Bihar while Girnar is in Gujrat. Kailash is in the Himalayas. These are the salvation places for the 24 Jinas. Shatrunjaya, Taranga, Drongiri, Chulgiri, Shramangiri etc. are also salvation places wherefrom other monks have attained salvation. The speciality of these places is that they are located mostly in mountaineous points. They, therefore, also serve as health resorts. Thus, besides
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(21) religious value, they have psychological and physical benefits also including strengthening the faith and brotherhood.
The second category of holy places have their origin either (a) due to their being places of birth, initiation and self-realisation of Victors or those who got salvation later or (b) due to some specific type of impressive or supernatural occurrences there. This category may also have artistic value. Among such places, mention may be made of Varanasi, Rajgir, Ayodhya, Sharavanvelgola, Bavangaja, Khajuraho, Mahavirji and others. They are normally in plains, still they are associated with devotional religious sentiments.
The third type of holy places are the art and architectural places which have been mentioned earlier. Their importance is dual-artistic and religious because of fine victors idols in temples. Mt. Abu, Ranakpur, Khajuraho, Mathura. Khandgiri etc. fall under this category.
The holy places of Jainas are scattered throughout India. They represent the livingness of the culture. They also indicate the strength of the culture.
Rituals and Festivals of the Jainas
The psychologists have studied the mental process of mankind. They have found perchance rituals precede religious systens. Rituals are instruments of socialisation, social and political impression, paychology of direction or transformation and symbolisation of inner desires of man. They are sacred prescriptions for the physical wellbeing and increment of religiosity. They are part and parcel of every religion in the world. To term them as superstition is to show ignorance. They are devotional (worship, prayer, chanting incantations, hymns etc.) and ceremonial (consecration of altars and idols, watering of idols, charioteering, sacred birthdays and anniversaries of great personnages etc.). Their other forms may be Purificatory, expiatory and oblationary. These form the eighth limb of right faith for the Jainas. These lead one from the outer to the inner world. Their effect seems to be indirect. It is the general opinion of the sociologists that rituals cannot be seperated from religion whatever the intelligensia may
feel. 16.
How the Jainas could lag behind in this sociological and moral aspect of religion? They lead a rich and varied cultural life because of their rituals and festivals in comparision to other systems. The individualised rituals of past have also now been socialised. Under the devotional ritu they have different types of worships, eightfold physical or paychical worship of Jina idol, sacred bathing worship, prayers and practices of equanimity, ceremonising scriptural sermons and the like. Under the ceremonial category, they have some costly rituals too. The consecration

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of Jina idols through symbolisation of their five great auspicious events, charioteering the idols for glorification of religion, adoration of Jina idols, consecration of altars, seating the idol and the like. Initiation to monkhood is another such ceremonial. These are very impressive and serve as illuminatiors of the religion.
Besides rituals, Jainas are rich in festivals too. They are rooted directly in religious practices and reminders. Some festivals may have ritualistic functions too. The 8-10 day Paryushan festival in Aug.-Sept. is supreme among them. The special performances due to completion of various vows like gem-trio, sixteen casuals, eightdayed vow, Nandishvar and others have also been festivalised in different periods of the year. Who can forget the glorifying festival of Lamps (Diwali) in November-the day of salvation of Mahavira? The Scriptural fifth festival reminds us the first delivery of Mahaviran Sermons. The Sacred threading (Raksha bandhan) in August is unique in the world where weaker sections specially women strengthen their brother-hood with those in better position. The day of Forgiveness or annual atonements is another unique festival which has now been universalised in different parts of the world. Eulogical and incantational chantings are also becoming a regular festivity. Performing arts activities like dance, drama and the like related with religious themes are also picking up as youth activity. It is felt that there might be more festivals in a year than the number of days. However, they are optional activities and individuals and groups select their own celebrations. They represent the color, glory and livingness of the Jaina church.
Contribution of Jainism to Contemporary Issues
A recently published book on hundred great men of the world included Mahavira's name. This western selection indicates that Mahavira has cast high impression on the spiritual and behavorial pattern of human kind in the world. The Jinistic non-creator god concept makes man maker of his own destiny. It empowers him to solve the problems of the day and of his own creations in general by following Jinistic ethical and conductal guidelines.
We are living in an age of scientific and industrial development leading to more and more materialistic bias and comforts. This modernism has belied the concept of 'Sound mind in sound body'. It has created larger number of problems in comparision to Mahaviran agesome carryover of the past and some newly created ones. These problems start with the individuals in terms of their personal ethical standard, the family life including women status and role and end up in many social, national, and global level problems of ethnics, religion, population, environment, economic imbalance and wars. The basic

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concept of non-violence has been said to be the panecea for these problems in terms of its varied aspects.
Jaina practices are meant initially to improve the physical behaviour and intellectual level of the individuals, It believes that an individual of high ethics has a better value to improve the society and the wrold. That is why the saints have a high esteem and following. It has therefore devised practices for his inner and outer refinement and upliftment. The basic tenet of non-violence carries a much broader meaning in this context. This concept, in its subtlest form, leads to practice universal brotherhood and global ethical behaviour physically, verbally and mentally. Starting with vegetarian food intake resulting in non-degenerate secrettions, it providee with a noble internal and external environment for peacefully progressive life of thoughts and actions. This should inculcate not only compassionate and affectionate behaviour but also a conflict-free life. The individual will behave in a way not to harm others. He will have a cooperative, conscientions and all-welfare attitude. (a) Carry-over problems : Caste, Ethnicity and Religion
For a non-violent preceptor, there can never be problems of ethnicity, caste or religion. Jainism has no place for caste system or ethnicity as all humans are treated as equal and brotherly. It is the good qualities and actions which determine the human character. Thus, the Jainas have no birth-based casteism and ethnicity creating puffal distinctions. Their followers originate from all so-called castes and ethnics. They have been designated as having the highest morals in the world of today. They get surprised at the increasing frequency of ethnic, caste and religious conficts in different parts of the world. Perchance, they are due to supremacy concept which the Jainas do not have. That is why though Jainism could not spread far and wide but it now seems to be a torch bearer for a better society and human race for the coming generation. The supremacy concept must be modified to equalitarian concept of the Jainas for conflict-free world.
Jainism believes the religion to be the carrier of the individual and society towards better and better happiness. It instructs that our outlook and behaviour should be four-foldly tuned (timal, modal, spatial and basal). This is ascertained by the fact that the Jinas and scholars have added, modified, redefined and even included many theoretical and practical aspects for necessary tuning. There has, thus, never been fundamentalism among the Jainas which is so much observed today and decried by the conscientous intelligensia. This is one of the esential aspects of non-violence to develop accommodative nature towards all creeds because of its intellectual and verbal relativistic or polwiewistic training. This equalitarian or equanimous attitude is the need of the day.

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(24) This must be inculcated among all to soften internal rigidity and practice to glorify the true religious spirit to encourage indifference towards sectarianism. Religious tolerance is an important part of non-violent training
It seems just unfortunate that the patriarchal system has always been non-genuine towards women folk in general despite some better litanic and biographical references. Per chance, men have a notion that they might have suffered under matriarchal days and they must reverse the process rather than rectify it. However, their motherly instinct does not morally support this attitude. Mahaviran age had the traditional society where women were taken as even a marketable commodity. Mahavira revolted against this and promoted equality of sexes. Jain history depicts that numeral and alphabetical learnings were promoted by Brahmi and Sundari-daughters of the first Jina-Rishabhdev. Laxmi, Sarasvati and Durga are other goddesses. Mahavira was liberal enough to form seperate cadres of nuns and votaresses in his order whose numerical strength was nealy double the men due perchance to the inner undesirablity of polygamy, widowhood and marketablity. It is observed that the Jaina nuns are the most important factor in maintaining and preserving Jain practices and culture. Jain votaresses also stand better position despite some timal effects. Mahavira emphasises the equality and potency of women folk which is also the need of the day,
The Jainas have promoted regulated marriage and moral and procreational sex. They presume sex as highly potent creative energy. It should be preserved for better creative utilisation. In contrast with the west, they have made sex as the important criteria of morality. That is why nuns and ascetics have to be always celibate. It is also because of this that there is comparatively less population increase among Jainas and there are virtually no sexual offences. This inbred concept of morality requires global propagation for alleviating major problems of women society. The use of contraception technics have not been successful in checking moral degradation as expected. However, self-control is a more powerful instrument for better result. This will reduce sexual offences, womenal crimes and population in general. This will be a heavy deterrant to AIDS. The propagation of regulation of sex has become the need of the day. The population control agencies thought to this religious tenet as an additional but more effective tool in their efforts.
(6) Politics and War
Despite individual bias, many leaders have realised the high dormant capacity of non-violence. They could utilise it for social equality and national independance. Mahatma Gandhi, Martin Luther King, De

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Valera, Mandela and others are the glorious ones in manifesting this capacity of Jaina non-violence. The concept of armyless states now postulated in different parts of the world is another extension of this principle. The UNO, NAM, G-77, SAARC and other institutions are its practical forms on global level. This concept has led to preach moral rearmamant and thwart nuclear or chemical warfare many times. A training in non-violent action methodology is being proposed by global pacifists including Anuvrat Vishvbharti, Jaipur.'
The political powers of the world have advocated the ancient Panchsheel principle for mending the way of the world in terms of political morality. Politicians have started to solve many problems of political nature though concensus and conferences-newer forms of applications of non-violence. The army-fighting and war destructions could be avoided by engaging the individuals to settle their disputes directly through persuations and talks as is being practiced in solving many vexed problems of the world today. The example of Bharat and Bahubali may have a pointer in the direction of world peace. The story of elephant Meruprabh further suggests that that the law of Jungle could also be non-violent. The days of non-violent politics will usher a new era of more stable peace and progress. (c) Social Injustice and Jinistic Socialism
: : All men are religiously and morally equal. They should have similar opportunities for their foods, clothes, residence and other things as indicated in UNO's human rights declaration. But we find conditions different from this ideal. The state of majority of human beings is highly unsatisfactory in these regards. The natural and earned wealth is concentrated in few hands while majority suffers. What is the cause ? Man has an ambitious and egoistic nature which could be satisfied through his intelligence, tact and resources. However, the successfuls are few only who supress, subjugate the rest directly or indirectly. Thus, two classes in the society are created with large disparity. The religions would explain this fact on paychological karmic theory. This has been the cause of many social and economic problems. However, theoretically, this is not desirable. It is socially unjustified.
Jainism has again paved the way in this regard by postulating the principle of equitable distribution and sharing of wealth, essential donational duty and limitation of greedy nature and wants of the individuals. This is known as Jinistic socialism aiming at equalising all human beings not only at spiritual level but at physical level too. This is again the humanitarian application of non-violence principle in terms of its fifth minor vow of 'Aparigraha'. This is an inner tendency which develops
through non-attachmental attitude towards wealth. Jainism prefers more

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moral emphasis rather than material in economic system. The attitude has to be ingrained deep into human mind so that egalitarian society could be cherished. Thus, the trusteeship concept of Gandhiji is a form of Jinistic socialism. The current systems of Gandhism, socialism, communism and even socio-capitalism are but newer versions of this principle with timal adjustments. Thus, Jinistic principles serve as seed for solving these unbalanced economic states at present.
This principle means practice of truth and honesty in business. Tax evasion or smuggling would, thus, be against religious morality. Because of the slackening of the fear of religious hell or current penalising action system, these tendencies are on increase. Enforcement of religious psychology may serve some good purpose in this direction. Jainism proclaims morality in business and livelihood means. It is against the current practices of non-moral kickbacks or indirect commissions for earning more money-a measure of physical success but the trouble - shooter spiritual degradation.
One remembers late Lalbahadur Shastri for his 'renunciation of meals once -a- week' program to help the hungry poor. Vinoba Bhave is other such saint who thought of providing land for the landless through Bhudan. Current practices of sending foods, clothes and medicines etc. to places of devastating calamities and accidents also remind us of the partial universalisation of the principles of compassion and non-violent economics. (d) Environmental Protection
The most important aspects of the principle of non-violence has been cultivation of an attitude of (a) livingness in all natural things. (b) feeling of equality among and compassion for and (c) observational interdependance among all living beings. Thus, this principle covers all living beings including plants and animals. It represents a holistic living system teaching reverence for life. The first Jain book 'Acharanga' tells us that violence to even plants-what to say of higher sensed beings-leads to delusion, bondage, death and hell. How a man could be called religious if he injures his own class of lower life? : The most important result of this injunction has effected social and ecological areas. Socially, it leads to vegetarian habits and ecologically, it leads to environmental balance to maintain the beauty of bountiful nature. Vegetarianism has been subject to long debates but now it has been found to be scientifically nutritive, wholesome by enrichment, longer-life giving and spiritually noble. It is now getting global popularity and many national and international organisations have come out in its favour. A recent report states closure of a 6000-shop nonvegetarian chain store due to vegetarian trend. Airlines of the world have begun providing vegetarian

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(27) meals now. It is said that vegetarianism can supplement for the food shortage of the world. It gives health, saves wealth and serves humanity. It induces noble qualities in human beings. It has now become an all-religious and universal movement rather than Jinist alone who were its ancient propounders.
The population growth, industrialisation gases and wastes, mis-use of forests and many other causes have led to enormous environmental problems including depletion of ozone layer. Large number of efforts are being made for cleaner environment. Brazil-type world conferences are being held to discuss ways and means in this direction. Televisions and other media are propagating for saving and planting trees and check misuse or avoidable use of water, fire and natural resources. People can argue religion has nothing to direct in this matter. However, Jinistic principle of animism and non-violence has much more to injunct us in this regard. The practice of inner non-violence should be able to instil a habit of not felling trees, destroy forests or injure 1-sensed beings unnecessarily. The Jaina vows of limiting wants and desistence from avoidables teach, one has to take as much from mother earth as much one can regenerate. This will maintain balance of forests and rains. The Afforestation festival was meant for this. The Jain books mention to use natural resources in proportion of your minimum wants. They realised interdependance of the eco-system centuries before Christ and have always been compassionate with plants and animals. These points have been detailed in Jaina declaration on Nature' presented to Prince Philip, London of World Wide Fund for Nature International in 1990. Moreover, it is agreed that environmental pollution is the result of greedy materialistic man overlooking religious seers. If one follows Jain code of non-violent conduct, avoids misusing nature, restrains his wants and materialistic trends, the problem may not go so critical. These practices require inbred training and resolve regarding non-passionate and non-attachmental life. It seems the religionists have not proved to be powerful sermonisers as to subdue the materialistic scientists. But it seems that man will have to turn back to seek refuge in religious tenets to solve his problems.
The individuals are at the crossroads today regarding practicing of Jinistic vows due to atmosphere charged with attractions towards contrariety. Men's conscience is being tested today. But afterall, religion aims at a goal towards which one must try to move with utmost care and as far as possible. It is hoped that Jaina teachings will survive the test for better peaceful society for which the Jainas cherish in terms of their overall tradition:
May all people be happy
May all people be healthy .

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(28) May all people enjoy the good of the world May nobody have sorrows in the world
These vibrant waves of Jaina prayer must bring a peaceful dynamic world. Jaina thoughts have a pregnancy of brighter future.
References
8.
1. Ellwood, Jr., Robert S.; Many People May Faiths, Prentice-Hall Inc.,
Englewood Cliffs, NJ, 1986 2. Jain, Jyoti Prasad : Religion and Culture of the Jainas, Bhartiya
Jnanpitha, Delhi, 1983 p.3 3. Ashadhar, Pandit ; Sagar Dharmamrit, ibid, 1984
Jinendra varni; Jainedra Siddhant Kosh-4, ibid, 1973 p.51 Kundkund, Acharya ; Baras Anuvekkha, Kundkund Bharti, Delhi, 1990 p.77
Battker, Acharya ; Mulachara-1, Bhartiy Jnanpith, Delhi, 1984 p.5 7. See ref. 2 p. 15-31
Phyllis Granoff; Ph.D. Thesis, McMaster University, Canda, 1988 Shrivastava, Mahesh Prasad; Jain Dharm aur Darshan; Shabdpith,
Allahabad 1990 p. 75-78 10. Malvania, D.; Agam Yug ka Jain Darshan, Sanmati Jnapith, Agra,
1966 p. 11 11. Nemchandra, Achary; Gommatsar Jivkand, Raichand J.
Granthmala, Agas, 1972 12. Dixit, K.K.; Jain Ontology, L D Institute, Ahemedabad, 1971, p.11. 13. Dwivedi, V.P.; in KC Shastri Fel. Vol., Rewa, 1976 p. 3.57 14. Jain, N.L. ; in pt JML Shastri Sadhuvad Granth, Rewa, 1989 p. 324 15. - Nirvan Kanda ; Vrhad Mahavir Kirtan, Mahavirji, 1971, p. 276 16. Atwood, A.R. ; Religion, Rituals and Release, ABC, New York, 1980 17. Jaini, P.S.; Jain Path of Purification, Calif. Univ., Berkeley, 1979/188 18. Gandhi, S.L. (Ed.); ANUBIBHA, Jaipur 1.1.92 19. Mukhtar, J.K.; Meeri Bhavana, Ahinsashthali, mehrauli, Delhi, 1988
Sudharma Svami ; Ayaro (Eng.) Today & Tomorrow, Delhi, 1981,
p. 20
21. Umasvati, Achary ; Tattvarth Sutra, Dig. Jain Sangh, Mathura, 1950
p. 15
22. Sudharma Svami; Acharanga-1, Agam Prakashan samiti, Beawar,
1980 p. 123/184

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(29) 24. - Uttaradhyayan, Teraphanthi Mahasabha, Calcutta, 1967, p. 207 25. Kundkund, Acharya : (1) Samaysar (ii) Niyamsar, CJPH, Lucknow,
1930 p. 4 & 75 26. K.V. Mardia : Scientific Foundations of Jainism, MLBD, Delhi, 1990
p. 85, 10, 108 27. Nyayachary, Mahendrkumar, Jain Darshan, Varni Shodh Sansthan,
Varanasi, 1966, p.356 28. Jain, N.L.; Scientific Contents in Prakrit Canons (in Press) 29. Kothari, D.S.; in KCS Fel. Vol., Rewa, 1980 p. 368 30. Javeri, J.S. & Muni, Mahendr: Microcosmology, JVB Ladnun, 1991
p. 42, 52 31. Hemchandra, Acharya ; Praman Mimansa, Tara Press, Kashi, 1986
p. 58 Jainendra, Varni; Jainendra Siddhant Kosh-3, Bhartiy Jnanpith,
Delhi 1974 P. 192 33. Jain, N.L.; Jain Journal, April 1989 34. Mahaprajna, Yuvachary : Karmvad. Adarsh Sahity Sangh, Churu,
1985 p. 159 35. ibid, p, 38 36. See ref. 30 p. 183 37. Priyadarshan, Story, Story, Vishwa Darhan Trust. Mehasana. 1987
P.1.
38. Tobias, Michael; Life Force, Asian Humanities Press, Berkeley. Co.
U.S.A 1991 39. Kundkunda, Acharya, in Bhav Prabhrit, Dig. Jain Sansthan,
Mahavirji 1967 p. 431-34 40. Kothari, D.S. Science and Religion, R.K. Jain Charitable Trust,
Delhi, 1977 p. 1,54 41 Jain, S.K. and Jain, C.K. Personal reference. 42. J.U. Mehta; The Path of Arhat, PVRI, Varanasi, 1992.

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Table 1, Details of Basic Tenets of Jainism as per Ellwood
Jainism 1. Basic World View
Universe is one consisting of three parts and four state of the living. It is infinite and beginningless. It is undergoing changes through permanance. It is
uncreated by any one. 2. God or Ultimate Reality The ultimate reality is not any super
human. There are six ultimate realities in the universe - living, non- living, medium
of motion & rest, space and time. 3. Origin of the world Natural, non-ending and beginingless 4. Destiny of the world It has never-ending ascending and
descending cycles. 5. Origin of humans No known beginning, The karmic contact
leads to countless rebirths 6. Destiny of humans Unending cycle of birth and death in this
or other world through good or bad karmas until one attains salvation by destroying karma due to austerity and
self-realisation. 7. Revealation/ Mediation Through five Paragons and Tirthankara between ultimate &
and their scriptures and following human
literature. 8. Practical: What is
Follow five- fold vows in minor or major expected of human form, Practice internal and external worship or behiviour
austerities: gem-trio- path for good life
and good rebirth 9. Sociological:
Temples, study halls, well built four fold Major social institutions · order of the community as a whole
(monks, nuns, votary, voteresseo)

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