Jainism by Vividus

Author(s): Ramnik V Shah
Publisher: Ramnik V Shah Canada

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into its association in a number of ways delimiting its capaci. ties. It is, however, true that the intrinsic and fundamental potencies of the Jiva, when properly directed, will eventually emancipate it from the clutches of the latter. The universe is beginningless and endless from the point of view of the chain of unbroken succession. Jainas do not accept periodic dissolution and its recreation. There is therefore no God as Creator or Destroyer. Every individual, according to Jainism, is responsible for his own creation such as the body and the like. Godhood is latent in every individual and he becomes God on emancipation. After destroying all karmas, and this God becomes the subject of worship by common people. But this God is different from God who is eternally free and was never in bondage. The principles of equality and non-violence between all life cannot be stretched any further.
XI WHERE ARE THE JAINAS NOW?
Having so far examined the infrastructure of Jainism, It is time to go to its periphery, the outward orgainsation which maintains it.
It is stated that there are nearly four and a half million of the Jainas spread throughout India and the world at the present time. Perhaps, the figure is misleading and not true. The census in India may not correctly reflect the number of the people who profess and practise Jainism. Normally on the census forms, the question asked or the information required is somewhat worded as, "what is your religion?" People normally respond by stating, Hindu, Moslem, Parasi, Jew, Christian, Buddhist, Sikh, or Jaina. But the fact remains that a large number of people belonging to Jainism, by virtue of their association with the community around them forming almost an ocean, either temperamentally or by habit, feel extremely inclined not to assert the distinctiveness. The result is that they are counted as and included in "Hindu" as distinct from Moslem, Christian, Jew,
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