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JAINISM
ciate themselves with the struggle against child marriages, insisting on 18 years for the male and 15 years for the female as the marriageable age. They forbid in their community late marriages (after 40-45 years).
They protest against the dowry system, describing this custom as 'the dominance of materialism in our times', although as is known, the roots of this custom are embedded in the past and they have no relation whatsoever with materialism as a philosophical system.
Censuring smoking, consumption of alcoholic drinks and meat, anuvratis profess restraint in eating and simplicity in life. They even protest against wearing silk dresses and ornaments, as this leads people away from simplicity and naturalness.
Anuvratis also urge not to be carried away by festivals (especially the 'amoral' festival of Holi) and various earthly joys. Instead, they propose that 'Day of Non-Resistance' should be observed every year, keeping away on this day from all excesses and temptations. They urge that one should fast and do some good on that day.
In regard to caste relations one of the most burning social problems, anuvratis, following Gandhism, rise against discrimination of the untouchables.
On the whole, this movement does not have massive repercussions and is limited mainly to the members of the Terapanthi subsect.
Thus, from all the above, it follows that Jainism is one of the most ancient religions of India, enduring on its path of historical development quite a number of conflicts with other religious-philosophical systems and undergoing many changes as a result.
Adopting caste institutions in the medieval period, it ensured greater stability for itself in comparison to Buddhism, in the environments of Hindu caste society. This helped it to preserve itself up to our times.
Jains engaged and continue to engage themselves mainly in industrial and trade-usury activities. It represents from its class nature the middle and big, trading, industrial and financial bourgeoisie.
