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The Universal Message of Jainism
extent than the Buddhists have done, and they have memorable achievements in the secular sciences to their credit, in philosophy, grammar, lexicography, poetics, mathematics, astronomy and astrology, and even in the science of politics. In one way or other there is always some connection even of these "profane " works with religion. In Southern India the Jains have also rendered services in developing the Dravidian languages, Tamil and Telugu, and especially the Kanarese literary language. They have, besides, written a considerable amount in Gujarati, Hindi and Marvari. Thus we see that they occupy no mean position in the History of Indian literature and Indian thought.
Unlike Buddhism, Christiauity, Islam and such other religions committed to the task of proselytism, the Jaina religion like its mother Brahmanism, preferred the less ostentatious path of realizing Truth for the Individual and, through the individual, for Humanity. Religious imperialism is no less dazzling than political imperialism. Champions of many missionary religions complacently quoting the huge numbers of their congregation, have often patronized smaller sects and denominations, moralizing on the causes of the dwindling in number of the minor as against the swelling of the major sects and religions. Such puerile self-laudation tarnishes the writings of several apparently disinterested observers ( Vide Mrs. Sinclair Stevenson: The heart of Jainism) who are more eager to feel the pulse-beat of the sick-lady Jainism and to guage the depth of the "void in the heart of Jainism" (to be filled by Christianity of course) than to understand its fundamental Truths.
Leaving aside the elaborate scholasticism, the dizzy heights of Syadvad dialectics and the extraordinary cult of Ahimsa (non-violence ), the spirit of Jainism may modestly point out to a few principles of Life that it has discovered for mankind of all ages:
Not to take Life
Not to Lie
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Not to Steal
Not to own property
These were the four vows enjoined by Parasvanatha, the great precursor of the 8th Century B. C. and his worthy successor Mahavira in the 6th Century B. C. added but the fifth vow of chastity, dividing
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[Shree Atmaramji
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