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JAINISM AND DEMOCRACY
eight. Out of them the first sixteen are major while the remaining nine are minor ones. The first sixteen represent the four intensities each of anger, conceit, crookedness and greed. We can name those intensities as extremely strong, strong, mild and extremely mild. The development of character, according to Jainism, is based on the gradual washing out or pacification of the above intensities. The person in the grip of first intensity cannot claim to be a Jaina. That in the second intensity cannot claim to be a shravaka i.e. a lay aspirant with limited vows. That in the third intensity cannot be a monk and that in the fourth intensity cannot attain the highest goal i.e. Salvation. As soon as an aspirant is free from the last intensity, he obtains Kaivalya. He becomes a friend of all living being and enemy to none. His observation as well as behaviour exhibits full equilibrium within and full equality without. He is free from the feeling of difference between self and not self.
Jainism also attaches equal importance to the purification of all the three organs of mind, speech and body. Buddhism and the Vedānta attach more value to mental purification. But according to Jainism all of them are equally important.
External equality means the application of inner equality into practical life. When mind is free from the feeling of difference, equality in behaviour is its natural outcome. Jainism does not recognise any difference due to external factors such as caste, sex or dress etc. It does not put any external condition even for salvation. Any body, whether in the order of Jainism or out side can
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