Jaina Contribution To Indian Society

Author(s): Vilas A Sangave
Publisher: Z_Jain_Vidya_evam_Prakrit_014026_HR.pdf

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जैन विद्या एवं प्राकृत: अन्तरशास्त्रीय अध्ययन
women especially in the practice of religion. In fact Tirthankara Mahavira did not make any distinction between the males and females in the observance of religion. The rules of conduct prescribed for the males and females were exactly the same. Both the sexes were given equal opportunities in different matters of religion like the study of sacred texts, observance of necessary duties, practice of vratas, i. e. vows,
ce into the ascetic order, practice of penance, making spiritual progress, etc. . In the religious order of I īrthankara Mahāvīra the male householders were called Srāvakas and the female householders were termed Śrāvikäs and both were quite free to observe their common religious duties and to prepare themselves for adopting ascetic life in due course. Similarly, complete freedom was given to women, like men, to enter the ascetic orders. The female sex was no bar to the practice of asceticism. Tīrtharkara Mahāvīra always showed this attitude of equality towards women and adınitted them freely into his ascetic order, no matter whether the candidates for admission were royal consorts, members of the aristocracy, and those belonging to the common run of society. Naturally many ladies availed themselves of this opportunity of achieving their salvation in due course by entering into the ascetic order.
3. Emphasis on Non-violence
The most distinctive Jaina contribution consists in its great emphasis on the observance of Ahimsa, i, e. non-injury to living beings, by all persons to the maximum extent possible. Ahimsa in its full significance was realised and preached by Jaina Acharyas. In fact, the philosophy and rules of conduct laid down in Jaina religion have been based on the solid foundation of Ahimsa. That is why Jainism has become synonymous with Ahimsa and Jaina religion is considered as the religion of Ahimsa.
The Jaina Acharyas launched a vigorous attack against meat eating and the performance of animal sacrifices and advocated the principle of Ahimsa, i. e. non injury to living beings. They laid great stress on the actual observance of Ahimsa because the principle of Ahimsa is the logical outcome of the basic Jaina metaphysical theory that all the souls are potentially equal. They therefore asserted that as no one likes pain, one should not do unto others what one does not want others to do unto
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