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JANUARY, 1993
available to the world at large in a publication called The Jain Declaration on Nature.
135
This document points out that the Jaina principles of non-violence (ahimsă), animal rights (vegetarianism), respect for environment (conservation of water, energy and resources), putting limits on one's material desires and physical needs (aparigraha), and respect for diverse points of view (anekantavāda) are values or principles which are just right for the coming millennium.
Thus Jainism is a very suitable religion (way of life) for the 21st century, a view shared by Dr. Sagarmal Jain (1985) who says, "The basic problems of present society are mental tension, violence and the conflicts of ideologies and faiths. Jainism has tried to solve these problems of mankind through the three basic tenets of non-attachment (aprigraha), non-violence (ahiṁsā) and non-absolutism (anekānta). If mankind observes these principles, peace and harmony can certainly be established in the (civilized) world" (p. 116).
7. Jaina scholarship traditionally has been in the hands of Jaina mendicants. Jain munis and acāryas, who have traditionally come from the broader Hindu family of brahmins and kṣtriya clans (castes), and other Hindu scholars have been the most prominent in translating Jaina sacred texts, writing commentaries on such texts, publishing compendiums to various Jaina doctrines, and composing lyrics (bhajans) for recital in Jaina congregations. (Jain scholars of the stature of Jagmindar Lal Jaini and Dr. Padmanabh S. Jaini from the Jain community are few and far between.)
The production of popular Jaina literature and the propagation of Jain faith until recently has been in the hands and mouths of Jain sādhus and sadhvis. They have been the most prolific writers, and able to attract large followings. But they do not stay at one place (a requirement of ancient Jaina codes of conduct). By being wanderers they are unable to direct the energies of a community in any significant manner (that would, of course, be considered attachment which the monks are specifically forbidden).
The charismatic Jain sadhus do attract some disciples (celās) some of whom do become saint-scholars but that scholarship does not always filter down to the ordinary Jain. The layman never
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