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to the size of the community. Undoubtedly, the most lasting contribution of the Jains has been to Indian Philosophy. The Jain philosophy is an original, independent, distinct and complete thought system with its own brand of metaphysics, ontology, epistemology, logic and ethics (See Radhakrishanan and Moore 1957; Jaini 1979). According to Jain philosophy, the world is real; it is neither an illusion (maya) nor untrue or unreal (mithya). So is the spirit, or soul. Jainism is also unique in devising an elaborate theory of Karma that explains the interactive nature of soul and matter.
Besides the doctrine of Karma, the other original contribution of the Jain philosophy is the twin-doctrines of Anekantvad and Syadvad, that is, the doctrines of many-sided view-points, and their comprehension and expression. Apart from helping one to comprehend the complete reality, they also promote intellectual tolerance which is very much needed today in order to avoid religious and ideological fundamentalism.
Jainism has been a living religion for at least 3,000 years now. Its ethical codes of conduct that center around Anuvratas, and especially Ahimsa and Aparigraha are of universal value. Jainism is unique in extending the concern of "Live and Let Live” to all the creatures including microbes and even plants (See Chapple 2002; Singhvi 1990). Jainism had historically exerted a great influence on Shrishaiva, Vaisnava, Lingayata and other Saint-sects in medieval times in terms of the spread of vegetarianism and teetotalism.
Perhaps the most original items in the Jain ethical codes of conduct are Sallekhana (the art of dying) and Kshama (forgiveness). On the whole, the Jain ethical code of conduct has tended to steer its followers towards rational thinking regarding certain social customs such as Sati and Shraddha. It also discourages superstitions such as worshipping certain deities for getting cured of diseases, and/or restoring good health. Again, another characteristic feature of Jainism is the common code of conduct for its ascetics and laymen or laywomen. This perhaps has been an important factor in the survival of Jainism for so long even in the face of adverse political conditions.
Next to philosophy and religion, the contribution to languages and literature by the Jains is quite remarkable (Winternitz 1946). The Jain literature includes a vast body of non-canonical works, poetical narratives (Puranas, Charitras, Kathas, prabandhas, kavyas and mahakavyas, etc) and scientific
