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In this Our Life
183
more particularly in the modern period it has been increasingly incorporated in the Śrävakācāra,61
The pervasion of the spirit of Anekānta can be demonstrated by the theory and practice of Ahimsā as the cardinal ethical principle of Jainas. It is considered as the fundamental principle of this religion, ahimsä paramo dharmaḥ. We may, therefore, aptly add a critique of Ahimsā.
The five Vratas have been important for the Jaina way of life. They have undergone modifications as to their application in the practice by householders as and when necessary according to the need of the social structure. And 'changelessness of Jainism is no more than a myth'. Had Jainism become a majority religion in Southern India 'something akin to Digambara Mahāyāna might have emerged'. Whilst the dogma remains strikingly firm the ritual changes and assumes an astonishing complexity and richness of symbolism. For instance, Dānavrata has widened its field from feeding the ascetics to religious endowments, and Yātrā ceases to be a mere promenading of the idols through city on a festival day and comes to denote an organised convoy going on a pilgrimage to distant sacred places. And all the time more and more stress is being laid on the individual's duty to the community.58
Jainism is a tirtha, a way of progress through life, and whilst the yatvācāra teaches the individual how to organise his own salvation, the aim of śrāvakācāra is to ensure that an environment is created in which the ascetic may be able to travel the road of Mokşa" The emphasis has also to be on the community as well as the individual. This is clear from modifications of the practices and assimilation of the prevailing ritual and practices in Hindu society, as for instance, in the adoption of the right of Upanayana and marriage rites.
51. Ibid, p. XVII. 53. Ibid, XXI P.
52. Ibid, p. XX. 54. Jaina Yoga, p. XX.
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