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criticised the Mānava-dharma-śāstra as Himsā-śāstra, “a scripture of violence.”
Padmanabha Jaini has informed us that Vādicandra Bhațțāraka (15/16th A.D.) criticised the Siva Purāņa for presenting a false genealogy of the Pāndavas. (Mahābhārata Motifs in the Jaina Panda-Purāna, Bulletin of the School of Oriental and African Studies, 1984, Vol. 47, pp. 108-115). Ahimsā as a Philosophy
Though the Hindus, the Buddhists and the Jains have accepted the question of Ahimsā, it is the Jains who have turned it into a system of philosophical order. The quintessence of ahimsā has made Mahāvīra an outstanding exponent of social equality and justice.
The effect of ahimsā (non-killing, non-hurting, noninjury) can be seen on (1) food, (2) drink, (3) trades and industries, (4) social behaviour, and (5) civil and criminal wrongs.
Conclusion
I conclude this chapter by the remarks which I have already made in my book, Introducing Jainism, at pp. 73-74.
"It seems somewhat paradoxical to think of any religion in this advanced age of science and technology. It may seem outlandish too to think of a religion at the present day which speaks of non-violence, when the spectacular contributions of science erode the foundations on which our beliefs and values of life have rested for centuries. But in spite of all these achievements one thing is still sure : Are men really happy ? Has science been able to bring mental peace and tranquillity? Is it not true that one violence has brought back another violence? Has one war stopped another war ? Material world does not and cannot bring happiness to mankind. It did not happen in the past and it will not happen in future either. People
