Jainism and Mahavira

Author(s): Bhagchandra Jain Bhaskar
Publisher: Digambar Jain Sahitya Sanskriti Sanskaran Samiti

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days in Jaina temples where the sermons on the Dasadharmas, which are the ten virtues of the soul described in the Tattvarthsutra and Kalpasutra Scriptures are regularly read to an audience. At its end, ksamavaniparva or Samvatsariparva is celebrated, which is the day of universal forgiveness, when every Jaina asks for forgiveness from everyone else, and he himself forgives others for wrongs done towards him during the past year. Other festivals such as Raksabandhana, Sodasakaranvrata, Aksayatrtiya, Srutapancami, Dipavali, Mahaviranirvana Jayanti, Siddhacakravidhana, Astanhikaparva, Nandisvaravidhana, etc. should also be mentioned which are social festivals of the community.
JAINA AS A COMMUNITY
In light of modern definitions and speculations, our Jaina society may be termed as "Jaina Community" which states a particular form of social life, its cultural and ethnic ideas and values. It is originally based on the Jaina principle of equality and equanimity which stresses on the social and spritual individual, and rejects the idea of God as mediator, and replaces it with the theory of Karma. It regulates not only the present life, but also the future. Unlike the Vedic religion, the Jaina Scriptures sets forth the responsibility of ones deeds for deciding his caste (Jainas do not hold caste as a way of people being judged). In other words, caste cannot be decided by birth but it is one's own action or conduct which decides the caste. it is said that by simply shaving the head, one cannot be a Muni (monk) and by only adhering to Kasayacivar (saffron clothing) one cannot claim to be a Tapasvi, a person who resides in a jungle cannot be called a Sramana. As a matter of fact, they should possess the attributes like: Samata (equality and equanimity), Brahmacarya (celibacy), Jnana (knowledge), Tapa (penance). and Caritra (conduct) with the right attitude.
Jaina Community in its historical and social perspective is a quite distinct, independent and new society with its congregrationalist nature. It has never abondoned the origin spirit of Jainism. Therefore the Jaina community cannot be said to be the part of the Vedic or Hindu community, though it carries deep impact of it in the coue of conduct of householders in the later period. Like-wise, inspite of occupying a large portion of business and industry it would not be a true speculalion of the Jaina community to be recognised only
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