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institutions and communities that are formed for the fulfillment of selfish motives have no import on society.
Do communities of thieves, robbers and exploiters deserve to be called social units? The teaching of Mahāvīra is that abstention in individual life can alone be the fountain-head of positive social welfare programmes. It is said in the Praśnavyākarāṇa-sūtra (2.1.1.& 2.1.4) that the preaching of the Lord is for the welfare of all the beings of the world. The five-fold discipline of non-violence, truth, non-stealing, sexual purity and non-possession (Aparigraha) is not for personal edification alone but it also aims at social good. The Jaina philosophers have always given priority to the good of others over the good of one's own. In Jainism, the ideals set for Tirthatikaras, Ganadharas and Samanya-Kevalis and the distinction made among them are broadly based on the principle of universal good, communal good and individual good. The Tīrthankaras have been given the highest position for their promotion of the universal good. The references of Grama Dharma, Nagara Dharma, Rastra-Dharma etc. in Sthānānga Sūtra are indicative of the fact that Jainism is not confined only to individual good, but that it urges the universal good.
DOES JAINISM TEACH THE NEGATION OF LIFE?
In Jainism more stress is given on austerities and renunciation of worldly enjoyments with the result that there is a wide-spread misconception that it teaches the negation of life. It will, therefore, not be irrelevant here to point out that the applause of austerities and renouncement does not imply non-recognition of physical and material life. The recognition of spiritual values does not mean that physical and material values should be completely rejected.
According to Jainism, physical values are not hindrances to spiritual development, but are rather subservient to it. It is mentioned in
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Jainism and its History
