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18
History of Jainism with Special Reference to Mathură
spirit of universality is a characteristic feature of Jainism. It inspires each man to become a jina or a conqueror, and believes in the potentiality of each soul to achieve mokṣa or salvation. Thus, its avowed aim is to lead all men to salvation.172 Man is not perfect, but he can attain perfection. Jainism holds that man is the architect of his destiny173, and he should strive to reach as near perfection or godhood as possible. 174 It advocates conquest of the body, the senses and the world-stuff. A Jaina feels inspired by the moral grandeur of the jina and by the metaphysical solitude of the kevalin or the perfect.
Ethics is the most glorious aspect of Jainism. According to Jainism, the highest good of the society is the highest good of the individual. 175 It stands for absolute and eternal happiness for all living beings. 176 Jainism interprets non-violence in an extremely comprehensive sense. It attributes soul to all sentient creatures. It holds that plants, air, water and minerals, too, have soul. Jainism believes that non-violence means abstinence from all thought, speech and action that can provoke discord and conflict. Ahimsa or nonviolence is the principal religious idea of Jainism. The ethics of this religion is based on the doctrine of non-violence. Accroding to Jainism, ahimsa is not a negative virtue. On the contrary, it views it as a positive quality which preaches universal love. One who is actuated by this ideal cannot be indifferent to the sufferings of others. 177 Anekantavāda constitutes the philosophical ideal of Jainism. Its attitude towards other religions is determined by anekantavāda, which means that reality should be looked at from many points of view. Peace and tolerance are, thus, inherent in Jainism.
170. JSAI, Introduction, p. 4.
171. JAA, I, p. 35.
172. OISJ, p. 3.
173. AOIU, p. 425; CAI, p. 78.
174. OJ, p. 5.
175. Ibid., Introduction, xxiii
176. Ibid., Introduction, xxii.
177. HOPEW, p. 139.
