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whole. Each for all and all for each is fundamental for stability, well being and progress of one and the whole. Aberrations from this fundamental principle of mutualism (symbiosis) is root cause of all troubles, tensions, conficts and ultimate catastrophes, individual, social, national and international. When one gets alienated from the whole, he loses concern for other constituents and indulges in short sighted, narrow minded individual pursuits. All types of corruption, bribery, adulteration, pollution are result of such alienation.
Even the liberated souls (Mukta) in the highest and purest state (Siddha state) are symbiotic and considerate towards similar other souls. According to Jainism these liberated souls live in eternal peace in a limited space "Siddha Sila" at the top of Universe. There are innumerable (Ananta) souls and more and more to go on joining with passage of time. Though space is limited but there is no problem as each soul can give place to innumerable other souls within its own space because of its intrinsic infinite power of permeability (Avagahana Sakti). They give space even to the lowest life forms (Nigodiyas). This is an extreme example of symbiosis and co-operation.
Jainism is highly symbiotic religion to the core. 'Tirthankars' the highest and noblest ones are inclined to preach for the benefit of others. Jain literature is replete with examples of evil persons becoming noble by preachings of saints. Even during deep meditation saints do not close their eyes completely to outside world but keep them half open. Similar postures of Tirthankars also illustrate unique synthesis of self and universe for mutual benefit.
CONCEPT OF EQUALITY:
In Jainism all souls are equal, have similar inherent potential powers and have freedom of will without any control or guidance of any sort of super-power. By pursuing right path every soul has potential to attain godliness (Siddha state) which is highest and noblest manifestation. Numerous souls have attained and will continue to attain this highest status and are "Siddhas" (Gods). There is no one super-power (God), creating, destroying the universe and controlling, guiding the actions, destiny of one and all. If all phenomenon in the universe is manifestation of one susper-power and every action is by his express will then all individual souls are just puppets and not responsible for any thing good or evil and then all moral preachings are futile. Jainism does not accept this theosophical idea. The unique Jain philosophy of individual freedom of will and action without any super-power control or intervention holds the individual solely responsible for his good or bad, happiness or misery. It glorifies right and condemns wrong individual efforts which through interaction affect the social and physical environment also. Actions of man, individually and collectively, his greed, carelessness, consumerism and violent, irrational behaviour are main causes for environmental degradation. We can not apportion the responsiblity for protection and preservation of environment to any super-power to come and help us. It is our individual and collective responsibility.
Supertitious beliefs and rituals are now getting entrenched in Jainism, though these are against its basic. If Karma theory which is intrinsic of Jain philosophy is true, then there is no place for mantra-tantra and camatkara (supernatural miracles). Since one reaps the fruit of his own Kaima, nothing else can change otherwise except ones own good deeds (Tapa). Either Karma theory is true or influence of tantra but not both. However, aberrations of basic tenets are visible everywhere. Padmavati is worshipped with more reverence than Parsvanatha. Most people worship Tirthankaras not to follow
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