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Contribution of Jainism to Indian Culture
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the Buddhists hold that all things are transitory. The Jainas, however, contend that 'Being' is joined to production, continuation and destruction and that they call their theory of multiple view points (i.e. Anekāntavāda) in contradistinction to the theory of permanency (i.e. Nityavāda) of the Vedantins, and to the theory of Transitoriness (i.e. Kșanikavāda) of the Buddhists.
The Jainas hold that the existing things are permanent only as regards their substance, but their accidents or qualities originate and perish. To emphasize once again here the significance of this Jaina theory of 'Being' comes out more clearly when it is regarded in relation to the doctrines of Syādvāda and of Nayavāda. According to the doctrine of Syādvāda any proposition about an existing thing must, somehow, reflect the many sidedness of 'Being.' i.e.. any metaphysical proposition is right from one point of view, and, the contrary proposition is also right from another point of view. The Nayas are ways of expressing the nature of things; all these ways of judgment are, according to the Jainas, one-sided, and they contain only a part of truth. The doctrine of the Nayas is thus, the logical complement to the Syādvāda which is the outcome of the theory of the many-sidedness of 'Being.' Dr. H. Jacobi affirms that the Jaina theory of 'Being' is an indication of the commonsense view. Ethical Code
As the Jainas have evolved a philosophy of their own, they follow a distinct ethical code based on their philosophy. The Jaina ethics stands as a class by itself in the sense that it is the only system which is founded on the main principle of ahimsā. Their ahiṁsā is based on the principle that all men like pleasure and happiness and no
one likes pain or sufferings, "savve pāņā piyāuya suhasāyā dukkhapadikūla" The principle of ahiṁsā forms the basis of various rules of conduct prescribed for both the Jaina laymen and ascetics.
Thus one of the significant contributions of the Jainas is the ahissä culture. If the Jainas are known for anything it is for the evolution of ahiṁsāculture and it must be said to the credit of the Jainas that they practiced and propagated that culture from ancient times. In fact the antiquity and continuity of ahiṁsā culture is mainly due to the incessant efforts of the Jaina ascetics and householders. Naturally wherever the Jainas were in great numbers they tried to spread ahimsă culture among the masses. That is why we find that the States of Gujarat and Karnataka, which are the strongholds of Jainas from the beginning, are mainly vegetarian.
In fact it is admitted that as a result of the activities of the Jainas for the last so many centuries, ahimsā still forms the substratum of Indian character as a whole. Political Progress
The Jainas also distinguished themselves in giving their unstinted support for the improvement of political and economic life in the country. The Jainas, especially in southern and western India, produced a large number of eminent and efficient monarchs, ministers, and generals and thereby contributed to maintain and improve the political importance of the people. Not only the ordinary Jainas but their ācāryas, i.e., saints. also aided materially to create the proper political environment based on ahimsā culture necessary to lead a peaceful life in the country.
It is considered that due to the keen interest taken by the Jaina Ācāryas, i.e.. saints. in political
