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understanding.) These principles are also infested with pessimism. But these are the specific principles of the Jainas which serve as a spiritual glue for the living -non - living combination. Rice has opined that Jaina ontology is totally pessimistic. It starts from hylozoism and goes upto Godhood for all. He admits the tetrad of love, compassion, happiness and peace of the Buddhists as positive (but does not even mention the tetrad of friendship, compassion, happiness and naturality of the Jainas.) They even call the positive principles of the Jainas as leftist.
The concept of cyclically devolving and envolving world also makes a man a bit under trouble. Their logistics and epistemology is fine but complex. Their theory of seven-fold predications also confuses the western mind. However, it is not consistent with determinism. (Mention of stand pointism is rare).
D. Jainism and Women
There are three times as many nuns (Sadhvis) as male monks (Fynes). However, their level is taken as inferior to monks. In Svetambara tradition, women may have salvation while there is no salvation for them in Digambara tradition. (However, it is the nuns who have preserved the traditional Jaina practices and rituals.)
E. Jaina Religion : Social Religion
It is agreed, in general, that Mahavira was an excellent reformer and awakener of contemporary society. However, most authors do not seem to admit as a social religion because the general tendencies of society are heterodox with their principles. Moreover, the individualistic principles do not apply to society (like the macro world theories to micro-world). According to Schweitzer, there are no principles useful for society in Jainism. However, if there are any, they have come from Hindu Religion.
F. Jains Literature
Many authors have mentioned the Digambara/Svetambara literature. However, Basham has clearly mentioned it to be tasteless and scholarship-showing.
G. Erronsous Statements 1. Almost all authors admit origination of the two main schisms in the first
century C.E. They also mention about them. The non-idolator Sthankavasi sect is also sometimes mentioned. But Terapantha of Svetambara and Terapantha of Digambaras generally do not find mention. The Jainas are generally found in every part of India. However, most authors have pointed Digambaras to exist in south and the Svetambara in north.
Arhat Vacana, July 2000
