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misery unto them. They happen to seek and search for the source of virtue and happiness or some idea of power to unto their misery, somewhere outside themselves. And this outside view leads to illusion and diversity is the concept of Theism. There illusionary mistakes are not apprehended by a Jain in its true sense.
On the contrary the Jaia belief is well centred on the Self. Their Theism is established in knowing and realizing the Self, with-in only, and not anywhere else. On the merit of the Self-based religion they pave the way leading to Self-Theism and as such they are well distinguished. Their rites, rituals, church (Chaitya) cults, worshipping modes etc., stand in different position, in the practice of religion. So also the look-out for daily life takes its own focus. Accordingly, the picture of life is displayed in a different perspective. The different angles of the spectators also tell upon the sight pose of Jain. This is the basic reason, why the Jain religion and philosophy are misunderstood at times. Eventhough they seem strange to strangers they are quite homely to the Faith of Self-Theism. Lenity
The confused diversity never sets forth in the life affairs of a Jain. The realization of the Self has no foundation for confusion, illusion and mirage. The mathematical functions could be either wrong or right. There cannot be any diversity in the correct decipher. If the the existence of knower is not firmly and finally decided the existance of any other element could be questioned very easily. The knower himself is the sound realization of the knowledge. But if the existance of the knower himself is in question, any knowledge, philosophy, gosped, discourse, Testimony etc., are eventually elasped by danger. The SelfTheism is out of the realm of such danger. In knowing the self, any other outward proof is superfluous.
The mundane existance of a Jain may remain similar to others. His apparent consumption, worldly activities, some playful pleasures, the way of satiating his bio-physical needs etc., may seem all alike. The inwardness achieved by a Jain on the merit of Self-vigilance and Self-awareness etc., creat content. satisfaction and satiability. So his peace of mind is not disturbed. He is never given to addiction. He lives sober. He masters his sense organs other passions and inborn drives. Instead of being moved by them, he directs them to his own notions and proves himself the Indra in real sense to govern the Indriyas. In the daily life, he prefers inward peace and contentment to the external pleasures in secularity. He becomes a Bhoga-Yogi.
Not only his secular course of life is transformed but also his lookout in the wide zone of sociality becomes an optimism. He cultures his mind to look at the better side of things and events around. He cultivates a view of equanimity on the merit of Self-like out-look. He becomes more and more lenient to consider the liberty of others in the range of pursuit of pleasure, peace and happiness in the living. His own way of treating the sense organs, results, so unto himself that he becomes more and more lenitive. His lenity softens his mind so much, that he grows quite fit to educe social qualities like equality, faternity leading toward the Universal Liberty to live on. The equity he breeds in his mentality and disposition endows repose for himself. It arouses a sense of life leading to "Live, let live and help to live-on" policy. Whatever he takes, he allows others to like it freely. Whatever his soul tries to avoid, he helps others to avoid. In this kind of life discipline, the harmfulness, falsehood, theft, sexuality, hoarding and the other antilife elements never crop up. The otherwise pleasures are when strictly avoided, what of sinfulness and criminality ? He remains far away from the worthless and wickedness. His Lenity is the gentil seed sowed in the living realm to reap the repose and mercy for all. Thus the Jain way of life is covated by all alike.
The Blossoms
Jainism, more rightly Jinology, is not the empty drum that sounds aloud to summon up others only. Jain way of life in the prima facie, is devised for self-living in its wide sense. The principle of living,
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