Jain Journal 1976 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 13

APRIL, 1976
Yet the main emphasis was laid on encouraging the layfolk to take up ascetic life as soon as possible. It will be noticed that the principle of non-injury or non-violence occupies a central position both in the life of an ascetic and that of the householder. This has serious implications for the activities and occupations that the Jainas could take up.
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Since the Jaina lay adherents were forbidden to injure any living beings, "they might never till the soil, nor engage in butchering, fishing, brewing, or any other occupation involving the taking of life". (Nevaskar 1971:159) This injunction is regarded by Noss as by far the most important in its social effect. He asserts:
"It constituted a limitation that must have seemed serious to the early followers of Mahavira; but at long last it actually proved to have economic as well as religious worth, for the Jains found they could make higher profits when they turned from occupations involving direct harm to living creatures to careers in business as bankers, lawyers, merchants, and proprietors of land. The other moral restrictions of their creed, which prohibited gambling, eating meat, drinking wine, adultery, hunting, thieving, and debauchery, earned them social respect...." (Noss 1954:152 in Nevaskar 1971:159-60; also see Nakamura 1973: 87)
A Jaina Community survey taken by Sociologist Sangave also showed that though the Jainas follow different kinds of occupations, "they are mainly money-lenders, bankers, jewellers, cloth-merchants, grocers and recently industrialists..." And in professions "they are mainly found in legal, medical and teaching professions as well as nowadays many Jainas are holding important responsible positions" in various departments of the Union and State governments. (1959:279)
The Jainas are a rich and influential minority primarily in commercial activities. J. L. Jaini writing half a century ago said that "Colonel Tod in his Rajasthān, and Lord Reay and Lord Curzon after him, have estimated that half the mercantile wealth of India passes through the hands of the Jaina laity. Commercial prosperity implies shrewd business capacity and also steady, reliable character and credit". (1916:73; cp. Weber 1958:200; Nakamura 1973:87) Weber also noticed Jaina honesty, wealth, commercial success and their belief in non-violence and found telling comparisons with Parsis, Jews, and Quakers.
8 Weber finds striking similarities between the Jainas and the Jews--and calls the former "Jews of the Far East". (1958:11) He also notices similarities in "honesty is the best policy" among the Parsis, Quakers and Jainas. Their honesty and