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Historically, however, this has not been so. “The Jains, especially in southern and western India, produced a large number of monarchs, ministers and generals” (Sangave 2006: 134). Even the Jain saints were no indifferent to the secular affairs of the country. They were frequently consulted by the kings regarding political matters. In south India “the Jain saints were virtually responsible for the founding of the Ganga kingdom in the 2nd century A.D. and the Hoysala kingdom in the 11th century A.D.” (Sangave 2006: 134).
As part of the Shramanic value system, Jainism puts a great emphasis on the establishment of egalitarian social order (Nevaskar 1978). Besides social equality, gender equality is an equally important concern for the Jains. It is interesting to note that at least in principle Jainism is open to all irrespective of caste, colour, creed, gender or wealth, though in practice Jains observe all forms of discrimination and exclusion. The Jains do accept the Hindu Varna Vyavastha, but only as a system of division of labour, and not in terms of any ascriptive criterion (birth). What is implied here is the fact that the social order is a man-made system, and not a divinely ordained one. This had far reaching impact on the status of Sudras, and also on the institution of slavery. Incidently, the Jainist conception of society is anarchist or atomistic. It accepts the view that the society is the sum total of individuals. The quality of society is determined by the quality of its constituent units. Obviously, this conception of society does not recognize the sui generis (self-dependent) property of society.
The contribution of Jainism to the Indian socio-cultural value system is subtle and diffused yet quite significant. The five Anubratas of which Ahimsa has become synonymous to Jainism constitute the core of this value system. The Jainist concern of Ahimsa extends from controlling individual passions to managing inter-personal and family relations, to inter-group tolerance, to maintaining world peace, and to preserving ecological balance and sustainability (See Amar 2009). Vegetarianism is the most manifest expression of Jainist concern to Ahimsa. So much so that the overwhelming majority of Jains not only “rigidly abstain from eating non-vegetarian food and intoxicants, some of them even avoid eating roots and tubers like potatoes, onions, garlic, radish and carrot, while many renounce supper and avoid the use of honey and stale butter because they are afraid of
