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Society, Epistemology and Logic in Indian Tradition
charity and social services. They have built many schools, hospitals, hostels and they are managing them efficiently. Paul Dundas (2002: 198) has rightly mentioned:
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"Outward piety and restraint, a propensity towards religious giving in the form of building hospitals, temples and educational establishments, and a general reticence about family and business affairs have tended to remain features of Jain lay life."
It is to be clarified that self-purification is primary and the welfare of the society is secondary. It is difficult to change others without the positive change in us. Sometimes a man indulges in the social services, but he increases his pride, anger, deceit and greed. Jaina philosophy suggests that do social services but do not increase the evils within you. It is also an aspect of religious practice that sometimes social services are successful in reducing evils like pride, anger, deceit and greed. Although there is an impact of Hindu social norms on Jains of India and abroad, Jains have their own identity with their Śvetāmbara, Digambara. Sthānakavāsī and Terāpantha sects. They perform religious rituals with major or minor differences. They have developed distinguished societies in the view of other religious followers. The prevalent Jain schools, gaṇa, gaccha and the social and religious practices have attracted the scholars from abroad for studies and research.
Conclusion
In conclusion, it can be said that society in Jainism is not limited merely to human beings, but it encompasses all the beings of the world. It is not merely anthropomorphic,
