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Ratnatrayas constitute together the path of emancipation from all Karmas or Moksa. The religion cannot be observed without Ratnatraya. Here the observation of ten kinds of religion becomes essential in Jain tradition. Ksama (forbearance), Mardava (humility), Arjava (uprightness), Saucha desirelessnes, Satya (truthfulness), Samyama (self-discipline), Tapa (self-mortification), Tyaga (renunciation), Akincanya (poverty), and Brahmacarya (celibacy) (Tattvarthasutra, 9.6; Thananga, 10.16 etc.).
This is the generic meaning of Dharma indicating the metaphysical, ethical and 1 moral attitude to human values standpoint (Niscayanaya). Any one could achieve this goal by one's own efforts. Non-possession, non-violence and vegetarianism I have their roots in such efforts. This is the humanistic approach to the goal of life. The religion in Jaina Sramana cultural system is of two types: one is pertaining to individual, and the other one is concerned with the society. Individualistic religion is meant for spiritual aggrandizement and pleasure of temporal and next world of all beings whereas the other one confines to the prosperity of the society or community for mundane gratification and nation as well. It is of view that the caste system !depends on one's deeds (Kammana jati) and not on birth. Maitri (friendship), Karuna (compassion), Mudita or Pramoda (sympathetic joy), and Madhyasthabhava (impartiality) are the cultivation of the social emotions.
Ecology and Spirituality and Human Rites
The environmental protection in modern times of industrialization has become a serious concern. The indiscriminate exploitation of natural resources is increasing day by day. The global ecological crisis in fact cannot be solved until spiritual relationship is established between humanity as a whole and its natural environment. I Jainism has been the staunch protector of nature since inception of the Jain faith. I The religion of nature, Jainism paves the way to understand nature's utility and the essential nature of plants, worms, animals and all sorts of creatures that have their own importance for maintining ecological balance. Jainism therefore says that the function of souls is to help one another (Parasparopagraho Jivanam, Tattvarthasutra, 1 5.21). This principle is conncected to the whole of life. It includes humans and other creature. The plant, animal, and human populations are merely part of the landscape. For Jainism, the landscape itself lives and breaths and merits protection.
Jain ecology is based on spirituality and equality. Each life form, plant, or animal, has an inherent worth and each must be respected. Within Jainism, the term for ecology might be Sarvodayavada, or the concern for lifting up all life forms, as articulated by Samantabhadra (third c.A.D.), the prominent Jain philosopher. Acarya Jinasena explained the same view of social equality by saying that the entire human world is one because of the interconnectedness of different aspects of the human community (Manushyajatirekaiva, Adipurana, 38.45). Seeing other people as connected with oneself develops the spiritual perspective through which all life takes on sanctity that can and must be protected by observing the principles of ecology. The real task of religion consists in removing bitterness between people, between races, between religions, and between nations. The nature of religion has been discussed in Jain scriptures in various ways in the form of Non-violence (Ahimsa). That Ahima
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