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JAINISM
Jainism emphatically lays stress on the nivștti attitude towards life in this world. It considers that the life of an individual in this world is something basically deplorable and that, therefore, it should be unwaveringly brought to an end. We need not go into details regarding how the Jiva gets into bondage and becomes entangled, etc. Suffice it to say that Jainism-true to its nirgrantha origin-looks upon the task of the Jiva mainly to consist in bringing cessation to this life in this world. It does not aim at sukha or happiness in any other world ; it does not aim at continuation of this worldly life in any other form, anywhere else in other worlds. It definitely turns away from the pravịtti attitude towards life which consists in zestful indulgence in life characterising the Vedic-Brahmanic tradition expressed in prayers for living a full hundred years, for begetting valiant sons, for having plenty of cows, for destruction of enemies, etc. The characteristic attitude towards life that consists in seeking for a cessation of the same, in considering that the lifeprocess is essentially one to be detested and put an end to and that all our endeavours should mainly be guided by this supreme purpose-undoubtedly is the pivoted core of Jainism in its nirgrantha origin.
The basic nivștti stand-point characterising Jainism is laid as the foundation on which the entire Jaina structure of its salient features is raised up systematically and homogeneously. Tapas or the sustained mortification and control over the body as related with the Jīva is elaborated and insisted on in the Jaina canons. Even the harsh and rigorous features of tapas are stressed. Upavasatha (or fasting) and sallekhana (or the forcible casting off of the body) and brahmacarya (or refusal to marry and insisting on strictly remaining single) have been the distinctive features of Jainism. Detailed instructions regarding the several steps to be gone through in these processes are all neatly and thoroughly laid down in the Jaina canons. Even during the times of Alexander, the Macedonian king, we have very many instances of Jaina yatis or tāpasis. Probably the order of yatis or samnyāsis is indigenous to Jaina tradition.
Ahimsä has been the sheet-anchor of Jainism. Nowhere else in the other traditions has this basic virtue so scientifically, scrupulously and thoroughly integrated with the main doctrine. Jainism is the only tradition which has consistently made this tenet soak into the very vitals of its teachings and practices. The strict vegetarianism that is enforced and
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