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seem to admit Jainism as a social religion because the general tendencies of society are heterodox with their principles. Moreover, the individualistic principles do not apply to society (like the macro world theories to micro-world). According to Schweitzer, there are no principles useful for society in Jainism. However, if there are any, they have come from Hindu Religion. F. Jains Literature
Many authors have mentioned the Dig./Svet. literature. However, Basham has clearly mentioned it to be tasteless and scholarshipshowing.
G. Erroneous Statements 1. Almost all authors admit origination of the two main schisms
in the first century C.E. They also mention about them. The nonidolator Sthanakavasi sect is also sometimes mentioned. But Terapantha of Sve. and Taranpantha of Digambaras generally do not find mention. The Jainas are generally found in every part and state of India. However, most authors have pointed Digambaras to exist in south and the Sve. in the north. (It is probable that this concept of theirs might be with early historical perspectives. They have generally, forgotten central, eastern and western India (Mumbai, Ahmedabad, Delhi, Jabalpur, Calcutta, Dimapur etc.). The Svet. have been stated to be more liberal and popular (on the basis of some of their tenets) than the Digambara (stated as
conservative). 4. It is only women who undertake religious fastings. Also, it is
only the males who participate in bidding. Generally, there is no mention of holy places in terms of salvation and miraculous places. However, Pavapur, Sammed shrikhar (and kailash also) find rare mention. Of course, Mt. Abu arid Shatrunjaya (shravana belagola also) find mention due
to their art/architectural values. 6. Dr. Kaufman has stated that the Jaina images are different from
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