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of salvation, Jain philosophy assumes and encourages the individual as an integral part of the society with commitments and obligations towards others as well as enjoyment of benefits flowing from the existence of organized social structure.
Jain religion has never been a proselytizing religion like Islam or Christianity. It has also not been a religion confined to a certain sect or segment of the society. Indeed it has been an open religion and anyone vvho volunteers to take up practice of Jainism can become a Jain. It is interesting to mention here that a very large number of Americans (e stimated at around one million by American Vegetarian Society) ha ve in recent years become vegetarian. Over 30,000 have taken to Jainism as a medium of their spiritual quest in the last over three decades at the Jain Meditation International Center, at New York under the inspired and dedicated guidance of Guru Chitrabhanuji. Since last 20 years, 30-40 American Jains have been coming to India annually to visit the Jain holy places of pilgrimage.
Gi ven human imperfection and frailty, sects have come up in the Jain religion like in all other religions. But differences between Digambars and Shvetambars or Sthanakvasi, Terapanthi and others are more in terms of the religious ritual and superficial aspects of the routine practice of religion, and much less in terms of the basic philosophy of Jainism and its conceptual interpretation. In the modern times, with growing inter-marriages and social inter-action between different sects, a more unified impact of Jain religion and community is in evolution. This must be encouraged.
The religion provides for integrated three-fold approach consisting of -
Right Faith
Right K nowledge Right Conduct
(Samyak Darshan) (Samyak Jnana) (Samyak Charitra)
In this three-fold approach, lies the basic essence of Jain philosophy. This could be followed in varying degrees by ordinary men and women in their imperfect ways and by more ardent Ahim: sa: The Ultimate Winner ★ (216)
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