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fold: One is pertaining to individual and the other one is concerned with the soci- ety. Individualistic religion is meant for spiritual aggrandizement, pleasure of temporal and the next world, whereas the other one confines to the prosperity of society or community for mundane gratification and the nation as well. Jainism is really the individualistic religion and then, the religion for the society, first. This can be ascertained by referring to a verse from Acharya Kundakunda's literature, where it is said that conduct (Caritta) is religion (dharma), and religion is equality and equanimity (samata) and equanimity is a sequence of the stage arisen from destruction of illusion and passions. As we know, the passions are the root causes of sorrow which can be overpowered by right faith, right knowledge, and right conduct:
Carittam khalu dhammo yo dhammo jo so samo ti niddittho.
Mohakkhohavihino parinamo appano hi samo.
The definition of religion in Jainism obviously is not concern at all with any particular caste or creed. The follower of religion accordingly is expected to be free from all sorts of pride of caste, beauty, family, conduct, knowledge, wealth, penance, and power. These prides are not real but they are imagina- tive ones. Religion is the real nature or
soul. It depends mainly on intuition and internal purification along with capacity and capability for understanding and observing the vows.
Spiritual disciplines and practices are representative wings of religion and philosophy. Spirituality is imminent in human nature. Religion is a moral force and philosophy is an intellectual instrument for achieving the spiritual and religious goals. Under this perspective Jainism originally preaches ideals for attaining spirituality. Its religious aspects enjoin discipline for social upliftment, and philosophy justifies them for exemplary behaviors. We know the nature and ambit of the subject which is very wide and speculative and therefore only the gist of the traditional values, disciplines and practices are submitted here.
Jaina community was divided into four categories, i.e. monks and nuns, lay-men and women. Another division was made into five, i.e. Arihantas, Siddhas, Acharyas, Upadhyayas, and Sadhus. This division was based on the spiritual attainment. The Church hierarchy starts with antevasi or Samaners and then it goes to Thera, Ovajjhaya, Pavatti, Gani and Ganadhara, the last position. The church units were Gana, Kula, Sambhoga, Gaccha, and Sakha, Sangha, Anvaya, Vamsa, and Bali. These terms can be studied in detail from the Jaina scriptures.
A layman or house-holder (Sravaka) has to observe more responsibili- ties. First he prepares himself gradually and steadily to renounce the world with right faith be observing the rules pre- scribed and then fulfills the responsibilities for welfare of the family, ascetics. society, nation and mankind. Some of the important attributes of a house holder, as Jain acharyas prescribed, may be mentioned as follows: observation of non-violence, legitimate earning, hospitality, refraining from unnecessarily criticizing of the Government, keeping good company, paying respects to par
ents, service of people, following religious preachings, gratefulness, generosity, being afraid of sins, honesty. appreciating conduct, life and activities of spiritually advanced people, avoiding expenditures exceeding income and so on. Such rules make life pleasure.
A Sravaka is supposed to be desisted from injury (himsa), falsehood (asatya), stealing (caurya), unchastity (kusila) and attachment of wealth (parigraha). He will also take a vow not to eat meat, not to drink wine and not to relish honey or any of the five kinds of figs containing souls. These are called Mulagunas or eight basic restraints which are to be followed by even an ordinary Jain layman.
The twelve Vratas (religious vows) are prescribed for ascetics and laities who follow them completely and in partial respectively. Rendering help to one another is the basic formula of Jaina community (parasparopagraho jivanam). Siksavratas keep Jainas engaged in assisting others.
3. BASED ON ONE'S OWN DEEDS
AND NOT THE BIRTH.
1. Pravacanasara of Kundakuna, Gatha 7. 2. Uttaradhayanasutra, 12.37; See also Paramatmaprakara, 102; Padmapurana, 11.203. 3. Uttaradhyayanasutra, 33.25; Compare: Vratasthamapi candalam tam deva brahmanam viduh, Padmapurana, 11.203; Suttanipata, Bharadvajasutta, 13-Na Jacca vasalo hoti na jacca hoti brahmano. Kammana vasalo hoti kammuna hoti brahmano.
Conception of caste in India is of two types. One is realistic or eternal approach and the other one is unrealistic or transient approach. Vedic tradition follows the first type which considers caste on the basis of birth (janmana jatih) and the Sramana tradition accepts the second one which is of the view that the caste system depends on ones deeds (Kammana Jatih). According to the Second, caste can be changed based on one's deeds. Human being were categorized into four Varnas, via Brahmana, Ksatriya, Vaisya and Sudra on the basis of their karmas. For instance, the Thananga (7.30) refers to the six types of Arya Jatis, Ambastha, Klanda, Vaideha, Vaidic, harita, and Cuncuna, six types of Kularya, via Ugra, Bhoga, Rajanya, Iksvaku. Jnata, Kaurava, and seven types of Mulagotras, via Kasyapa, Gautama, Vat
"Instead of Jainism being, as was formerly supposed, an offshoot of Buddhism, it is shown to extend as far back as 3000 B.C. It found flourishing alongside the natureworship of the nude tribes in Northern India."
-Maj. Gen. J.G.R. Furlong, F.R.A.S. 7TH BIENNIAL JAINA CONVENTION - JULY 1993
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