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72 : Śramaņa, Vol 61, No. 4 October-December-10
4. The approach of Jainism towards opponent school of thought
is constructive and not destructive. Non absolutist view led to the balanced view between such opposite conceptions as they of practical morality and transcendental morality, between fate and human efforts, between efficacy of substantial cause and instrumental cause. In fact, non-absolutism influenced the Indian society at every step. It gave the concept of social harmony among different view customs and styles of living
Jainism never confronted with any other faith and never came in hit list of any.
Besides this Jainism followed a principle that it would not oppose any established practice of society in an absolute way!9.
This principle gave a long life to Jainism in India while Buddhism disappeared from its birthplace. 5. Jaina ethics never confused the science of spirituality
(Mokşa-śāstra) with science of social righteousness (Dharma-Šāstra). It has thus been able to distinguish the essential nature of dharma from its non-essential beliefs, which change from time to time and place to place. The cats of public welfare can be dealt with separately in books of social sciences; but they should not be confused with the essential aim of emancipation. Here Jaina thinkers alike Hindu thinkers spoke of social duties towards city, nation and family.
In the first instance Jaina and Buddhist monks wandered for preaching throughout the year but when they found that their wandering destroyed grains in the rainy season they stopped at a place for the four rainy months and studied their scriptures and preached the householders like Brāhmaṇa tradition. 7. In the someway Jaina monastic order was open for all
without any distinction of caste and creed but later on the
