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FOREWORD
As philosophy and as religion, Jainism has carved for itself a unique place in Indian Culture its contribution to epistomology, metaphysics, and practical ethics is distinctive and important While its basic stand is non-absolutistic, it recognizes the possibility of integration of standpoints, accepts permeance in the midst of change, accomodates both identity and plurality and promises the state of perfection to all Though it denies God as an omniscient being, omniscience as such is not denied The perfected souls are all omniscient beings, they serve as the models for other souls that are struggling to gain the supreme end Jainism thus admits Godhead that is exemplified in each and every perfected soul. Thus, there is not one God but many Gods who are exemplars of perfection, who, having been imperfect humans, have achieved the highest state of isolation through persistent effort The Kingdom of Gods receives a new member with every soul that is released
The name of the greatest teacher associated with this school is Vardhamana Mahavira. Vardhamana, however, was not the founder of Jainism The Jaina tradition belives that Vardhamana was the last in the line of twenty-four teachers known as Tirthankaras or ford-makers They serve as the ferrymen across the river of transmigration They are the saviours of souls, the perfected ones who lead the way to redemption Mahavira introduced some measure of reform in the teachings of his predecessor, Parsvanatha, to suit the exigencies of the changed times Parsvanatha seems to have recognised only four vows, Vardhamana added the vow of chastity as the fifth For the ascetics, Parsvanatha had allowed the use of clothing consisting of an under and an upper garment, Vardhamana forbade clothing Some of Mahavira's followers adopted his reforms completely, they came to be known as Digmbaras (sky-clad), others accepted
