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Jainism
Mahavira has made it categorically clear that this worldly happiness or the happiness derived from sensual pleasures is, as a matter of fact, not a happiness but a misery. How can it be called happiness at all as it ends in misery. The happiness derived from the renunciation of sensual pleasure is worth attaining as it lasts for ever. Every sensual pleasure is just like a drop of poison, like an iron spike. It is not possible to fulfil eve as desire, like sky, has no end. Howsoever much a greedy person may get, nay, the whole world may be put in his possession, even then his thirst for it will never be quenched. Therefore the happiness which is thought by possessionlessnes will never be matched by that which is derived from sensual enjoyments.
When Mahāvira put this new concept of happiness before people, the religious practices, the worship of deities, the sacrifices which were the instruments of momentary happiness only lost their significance. It was natural, therefore, that meditation, study, fast, avoiding luxurious dishes, courtesy, service and various types of penances may get currency as religious performances mentioned before.
The Duty of the Bania Mahavira advised the members of the commercial community not to add to their material property as they liked. It is not necessary merely to earn your wealth honestly but it is also equally necessary to limit its bulk and size, too. He exhorted them to ruminate in their mind daily that they would be happy if only they see the day when they would be prepared to leave everything and become the bondless for ever.
One cannot argue that he would first amass wealth by questionable means even and then would spend much of it in charities so that the burden of sin can be lessenəd. This plea is fallacious inasmuch as it involves the soul into greater sins. Mahā vira had no doubt eulogized charities but never to that extent that there is nothing superior to that in this world. On the other hand, he has unequivocally said for times without number that the self-restraint of the possessionless is far more excellent than the merit earned through charities given in forms of lacs of cows. Therefore, to limit the amount and extent of wealth and estates, to earn this also by just and fair means and ultimately to welcome voluntary penury by throwing out this also constitute Mahāvira's religion.
The Duty of the untouchable With reference to the members of the untouchable community, Mahāvira has emphatically said that even if one is born in the caste that
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