Conclusion

CONCLUSION .
The thesis is on the temple the teerth sthan of the jain with all the
information obout the culture , etics , belifs , of the swamis and the gods
.india a country were many religions surviving together . from that religion
the idea of jain teertha gave a new root to the thesis the information helped
are the books and from the people of jain temple helped to prepare the
theses with all the neccessary iformation .
A plant, like a human, also has consciousness and perception. This is
remarkable, as science established this fact hardly a hundred years ago
Indeed, this canon contains the first formal and detailed proclamation on
the environment, which is unparalleled The doctrine of the weapons of
injury to the living beings opens up a new vista of research in this field.
The attribution of pleasure and pain to the immobile beings such as
earthbodied creatures is an absolutely novel contribution. The doctrine of
six classes of living-beings is an original contribution of the Jains. Science
of Ethics and advanced thought in the direction of peace-process i.e.
conservation of environment. The philosophy of Acharanga gave a new
turn to the canon, is the practical and active compassion inherent in the
fundamental philosophy and ethical practices of Jainism.
Indian religions lay stress on asceticism and life negation, and Jainism does
so in a special measure. Jainism prescribes even the abandonment of the
body in case it fails to fulfill the demand of the spirit. This exposes Jainism
to the charge that its ethics is negative and passive. The Jaina ethics will
plead guilty to this charge. The motive behind ethical practices is that of
purging the soul of selfish impulses so that it may realize itself. Spiritual
strenuous, meditation, the freeing of the mind from hatred, anger and lust
are emphasized. What appears to be passivity is intense concentration of
consciousness where the soul lays hold immediately upon itself. Life
affirmation is fraught with more dangers and pitfalls than those of life
negation. If affirmation leads to progress, negation certainly leads to peace.
World has suffered more at the hands of the progress-loving peoples than
at the hands of the peace-loving nations. Jainism discourages
aggressiveness, but never supports cowardice. Peaceful courting of death
without hatred for the murderer is more praiseworthy than violent defense.
The law of non-violence is regarded as the supreme law. Justice itself is
judged by this law. Consistent application of this universal law of
nonviolence in practical life exposed Jainism to the ridicule of those who
were satisfied merely with the theoretical extolling of the law. Its appeal to
1
the rational minds, however, was great and gradually it gripped a
considerable portion of the populace.
Our study of the position of the rival sects has been very brief. We have
annexed a short note on Nihnavas in order to show the inherent strength of
the organization of the Jaina Sangha to deal with internal dissentions.
Mahavira left the world, realized the truth, and came back to the world to
preach it. There was immediate response from the people and he got
disciples and followers. Eleven learned Brahmins were the first to accept
his discipleship and became ascetics. They were the heads of Ganas, of
ascetics. They were the heads of Ganas, of ascetics, and as such were called
Ganadharas. They remained faithful to their teacher throughout their lives.
Indrabhuti Gautama was the eldest disciple of Mahavira. He was very fond
of his master, and had numerous interesting dialogues with him. Mahavira
was never tired of answering questions and problems of various types,
scientific, ethical, metaphysical, and religious. He had broad outlook and
scientific accuracy. His answers were never vague or mystifying. He had
firm conviction and resolute will. His tolerance was infinite. He remained
unmoved, when two of his disciples were burnt to ashes before his eyes by
Gosala, who was then preparing to strike Mahavira himself. But he would
never surrender a single point in argument about spiritual conviction and
ethical conduct. Right conduct is conduct according to right conviction.
Right conviction is conviction based on spiritual realization. A man of right
conviction and right conduct has fear from none and tolerance for all.
Mahavira always surrendered his body, but never his spirit. Retention of
the spirit demands surrender of the body. Suffering and penance are the
conditions of freedom. Mahavira was a cold realist. He had not faith in
warm idealism. He had immense faith in human nature, but he always
insisted on vigilance against indolence, physical, moral and spiritual. He is
reported to have once exhorted his favorite disciple Indrabhuti Gautama to
always retain strenuosness in the following words: You have well- nigh
crossed the great ocean. Why do you loiter on the shore? Make haste to
pass on to the other side. Do not be indolent, O Gautama, for a single
moment.’ Inward strenuosness and affirmation of spirit is sometimes
associated with outward passivity and negation of life. This is not
nonunderstandable. Life is an evil so long as it is rooted in desires.
Negation of life rooted in desires is not an unsocial act. It is but
reinstatement of the society in harmony with the laws of the spirit. It is self-
contradiction on the surface for the sake of self-realization in the depth. In
this sense, individualism is not incompatible with social progress.
2
Mahavira was never indifferent to the well- being of his Sangha. He
worked strenuously for and took interest in the most minute details of the
organization. One is amazed to find in him this rare combination of
absolute negation of desires and immense interest in action. Mahavira was
neither a ‘delicate mystic’ nor an ‘energetic prophet.’ He was a
thoroughgoing rationalist who would base his action on his conviction,
unmindful of the context of established custom or inherited tradition. This
is the keynote of the personality of Lord Mahavira.

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CONCLUSION .

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