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Jainism: The Cosmic Vision householder the parent of the monk. Monks who are sick, aged, and helpless are thus taken care of in their time of need. The ideal of such physical service was practised particularly in the area of medical help (Aushadhi Dana) and created a communal sense of security (Abhaya Dana).
Social service is a prominent outcome of Jain ethics. It prescribes six daily duties for every householder, viz. adoration of the deity (Jina), veneration of the Gurus, study of literature and scriptures, practice of self discipline, observance of fasts and the curbing of appetites and giving of charity.
Moreover, Jainism is a leading religion in providing hospitals for animals and birds. Its epitome of true spirituality is found when a monk, wrapped in contemplation, takes time to mend the broken wing of a little sparrow.
Women have been accorded equal status in the Jain religion. In fact, there were more women in the order of Lord Mahavira than men. The scriptures record many tributes to exceptional women. The care of women, especially in critical situations, is given a higher priority than that of men. Mothers of the Tirthankaras are given special honour through communal worship. Legends abound in which women of high spiritual merit, such as Brahmi, Sundari, Mallikumari, and Rajimati have come to the aid of men. Women have been recognized for their exceptional contributions in the field of education, culture and religion.
Jainism propounds that every man must first put a limit to the acquisition of property, and then entirely devote his time for public good. People engaged in independent professions such as lawyers, doctors, merchants, engineers, etc. must retire when they reach the limits fixed for them and thus make room
The Value and Heritage of Jain Religion for others to earn. Dig-vrata and Desha-vrata, limiting one's activities within certain prescribed sectors and within certain boundaries in a country also contribute in a way to lessen economic conflicts. It is expected of every well-to-do person to give Abhay dan (The gift of fearlessness) to all those who are worried with the problem of food, shelter and clothing.
Ahimsa together with Aparigraha constitutes the ethical wholeness of self-control or self-restraint in social relationship; self-control is also the basis of higher spiritual life. It is happiness (Shreya) rather than pleasure (Preya) which is the goal of life. Thus self-purification (Atma-shuddhi) and not the acquisition of earthly or heavenly pleasures is the aim of life. The obstacles in the form of delusion, ignorance and craving must be rooted out by practising the different vows (Vratas) throughout life, hence, the importance of a realised soul rather than of some mysterious agency is emphasised.
Jain ethics are directed towards the liberation of the individual. Its orientation is therefore religious. Its end is the spiritualization of all areas of life in order to prepare individuals for the achievement of his ultimate goal. Its primary precept applicable to king and commoner alike is: Do your duty and do it in as a humane spirit, as you can.
Jainism permits no distinction between religion (Dharma) and morality because both are concerned with the well-being of an individual in the world. The practice of Dharma enables them to achieve this end. In the words of the well-known Acharya Samantabhadra, "Religion is something which takes the living beings out of the worldly misery and establishes them in the highest bliss." This interconnection between religion and morality imparts to Jainism its distinctive feature.
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