International Jain Conference 1985 3rd Conference

Author(s): Satish Jain, Kamalchand Sogani
Publisher: Ahimsa International

Page 169

Contribution of Jainism to Indian Culture
in Ethical and Social Spheres
Dr. K. C. Jain
According to tradition preserved in the scriptures, Jaina religion is eternal, and that before Mahavira c. 600 B. C. , there appeared twenty three Tirthankaras at certain intervals of time to propagate true religion for the salvation of humanity. The first Tirthankara, Rishabhadeva is known to be the founder of Jainism. The twenty second Tirthankara Arishtanemi or Neminatha is said to be the contemporary of Shrikrishna. Parsvanatha, the immediate predecessor of Mahavira, who is said to have flourished some 250 years before him, has been proved to be a historical figure on the authority of both the Jaina and the Buddhist records.
Jaina religion seems to have remained a moral code for the uplift of the masses, because Jaina teachers preached ethics but not the religious dogmas. Parsva preached the four vows; Non-violence (Ahimsa), Truthfulness (Satya), avoidance of theft (Asteya), and Non-possession (Aparigraha). To these four vows, Mahavira added the vow of celibacy (Brahmacharya). After Mahavira, the subsequent Jaina teachers such as Kundakunda, Samantabhadra, Haribhadra, Jinesvarasuri, Hemachandra and Hiravijayasuri propagated only these ethical principles among the people irrespective of caste and creed. Their objective was not to convert these people to Jainism, but to bring about moral uplift in the society. Jainism made contributions to Indian culture in different spheres, but in the ethical and social spheres, they are very significant.
The most important contribution of Jainism is the principle and philosophy of AHIMSA or non-violence. Though this doctrine has been accepted in most of the Indian religions from time to time in different degrees, it was preached by Jainism in minute form. This principle of non-violence was responsible for reducing the element of violence in Vedic sacrifices and rituals. It is due to the influence of Ahimsa that most of the people in India gradually became vegetarian. Some ruling chiefs of India ordered strict observance of non-violence on certain days in their kingdom. Even the great Mugal emperor Akbar forbade the slaughter of animals at the persuasion of the saint, Hiravijayasuri. Ahimsa does not mean that Jainism does not sanction fighting on the battle-field for the right cause. In the history of