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Jainism is a religion of purely human origin. Its teachings revolve around a fundamental injunction to avoid harm to all living things, traced strangely enough to a group of founders all of whom came from the warrior caste. Throughout its long history Jainism has shown itself capable of adaptation when absolutely essential, but has tenaciously held to its core doctrines. In fact its very refusal to change or compromise has in no small way contributed to its survival in a land where the waxing and waning of religious movements has been a recurrent phenomenon. Jain contributions to India religiously, commercially, and in a large secular literature of poems, dramas, fiction, science, and especially logic, are far out of proportion to their small and still diminishing numbers.
If one main purpose of religion is to keep the "is" and the "ought to be" in a tight tension, Jainism has been very successful. That tension is basically the responsibility of each individual Jain, but neither monk nor layperson has been afforded any comfort by the religion if the balance is tipped too far from the ideal toward the practical. Perfection for the Jain is not an abstract concept, but a state of being toward which every moment of every life should be a single step.
Ultimate Ahimsa or non-violence : The manifestations of this concern for life are legion among Jains. No furs, plumes or silk are worn. Leather is kept to a minimum and must in any event be from naturally dead animals. Food is eaten during the day, since there is too much danger of injuring insects in cooking at night. The Jain will not use an open light nor leave a container of liquid uncovered lest a stray insect be destroyed; even with this precaution, liquids are always strained before use. Monks and often some lay members will wear a cloth over their mouths to avoid accidental injury to insect life, and for the same reason a soft broom is used to sweep the path in front of one?s feet. Nor will a Jain step on any plant if it can be avoided. Foot travel is severely curtailed during the rainy season, following Mahavira?s example, because of the increased insect population during those four months. The preoccupation with ahems is further exemplified by a Jain hospital for stray or disabled birds in Delhi and a rest house for old or diseased animals in Mumbai. In these and other sanctuaries, creatures are kept and fed until they die a natural death.
These some of the ways in which Jains have sought to apply in their daily lives Mahavira?s appeal not to interfere in the lives of others. However, we cannot simply conclude that ahems only prohibited physical violence. Jain texts says: "With the three means of punishment ? thoughts, words, deeds ? ye shall not injure living beings." Lying is defined by the Jain, for example, as speaking hurtful words. And non-injury must also be referred to oneself. Passions and desires cause self-injury, and proper practice of ahems includes not maiming oneself in overly extreme asceticism. Jainism?s all-encompassing ethical principle can be summarized as follows: Do your duty, and do it as humanely as you can - not just toward other Jains nor even all humankind, but toward the entire world.
Jainism holds that truth is Miltie-facted and no one philosophy can stake claim over the truth. Jainism holds that other philosophies other than Jainism are right in their own right way and it is possible to attain heavens and even salvation by members of other religions. As such Jainism does not have concept of Kafirs, pagans, heretics or Natka's. To understand the inclusive and relativistic approach of Jainism, check out the following link:-
http://en.wikipedia.org/wiki/Anekantavada
To understand the Jain concept of Ahimsa and non-violence check out this link:
http://en.wikipedia.org/wiki/Ahimsa_in_Jainism
The utlimate desire has to be moksa or liberation.
http://en.wikipedia.org/wiki/Moksa_%28Jainism%29
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What thought or thing do you desire from Jainism?
