International Journal of Scientific and Research Publications, Volume 3, Issue 7, July 2013 1 ISSN 2250-3153

Role of in Evolving Ethico-Spiritual Paradigm of Social Development

Prof.Pratibha J.Mishra

Ph.D.[Social Work], Dean &Head, Department of Social Work School of Social Sciences, Guru Ghassidas Vishwavidayalaya Koni, Bilaspur, (C.G.), , 495009, [email protected]

group of people who fully exert themselves to realize the ethico- I. INTRODUCTION spiritual values in their entirety by overcoming attachment and he most distinguishing feature of Jainism is to maintain a entirely aversion, the later denotes is the group of people who Tnote of overall universal identity in matters of religious and perform social duties and practice in a limited manner the ethico- social order. From the social history of India it is evident that spiritual values keeping in view the importance of these values in individual and social life. Thus, to some extent, all members of Lord abha, the first trthakara, has been responsible for the the Jain community, whether the lay or the mendicant, may be rise and development of Jainism in the history of Indian culture. said to practice the values non-violence etc. The outward abha founded the social order and family system, and taught expression of the practice is characterized by two explicit to mankind the art of the cultivation of land as also different arts schemes of vows and restraints called minor and major vows, like writing, etc. After him there were twenty two trthakaras technically known as Auvrata and Mahvrata respectively. in Jain tradition. All of them contributed to develop more or less In the context of a social order the Jainas have developed the same values in their times. the whole set of social laws regulating the application of the ideal Lord Mahvra who was the twenty fourth trthakaras, of Ahis. Ethico-spiritual values have been given paramount after attaining supreme knowledge known as kevalajna, importance within the social order, allowing the diligent lay visited for full thirty years the different parts of the country person to progress towards the status achieved by the mendicant especially its Eastern and Northern parts and promulgated socio- in and through the Auvratas. It has outlined the progressive spiritual values throughout. The significance of Mahvra‟s course leading to the renunciation of all violence. On the one contribution lies in successfully ushering in the social situation of hand, this course gradually widens the scope of the application of his time and making institutional and other arrangements for the Ahis on the part of a layperson and on the other, it restricts the perpetuation of his socio-religious order. Mahvra is one of opportunities for violence in society. those few personalities who raised his voice for individual liberty In modern times, the word 'social development' has been in social and religious matters. He did not confine himself to used so indiscriminately that it has become almost impossible to individual upliftment, but dedicated himself to the development define it. This is due to the fact that means of achieving it are of a new creative social order for the healthiest orientation of the sometimes confused with its objectives. The objective is individual's excellence. Though he was a man of highest spiritual obviously to develop a social system in which there is no values, yet social values got his fullest attention. Those who exploitation of man by man and everyone has equal opportunities regard Mahvra only as a spiritual messenger do great injustice to fulfill his basic needs and to develop his capabilities. But it to him. In fact, like Lord abha he also serves as a pioneering does not mean that everyone will thereby become equal in their illustration of both ethico-spiritual realization and social lot, e.g., in matters of material prosperity and intellectual, moral reconstruction. or spiritual achievements. Lord Mahvra preaches the ethical discipline of five vows They key to socially sustainable development is the not only for the salvation of individuals but also for the survival creation of inclusive and accountable institutions and the and development of the entire society. In his message of Ahis strengthening of social capital across socio-cultural groups and and other corollaries in relation thereto, the social good in its trust between state and citizens to create socially cohesive ultimate analysis is shown to be dependent upon the moral and societies. Social policy has both intrinsic and instrumental value : ethical development of the individual. There is no opposition intrinsic in terms of creating equality of opportunity, and between the good of the community and the good of the instrumental in terms of strengthening legitimacy of public individual. The two are inextricably inter-linked with each other. institutions and social integration. In his view, individual development is not to be over emphasized Hence, what is required is the creation of conditions in at the cost of society. This is the reason he has introduced two which they become encouraged and also have equal opportunities types of ethical codes, one for ascetics and the other for to develop their faculties. All this is possible only when the householders, technically known as cra and policies and strategies of social development are governed by rvakcra respectively. As a result, the social bifurcation is some ethico-spiritual values. This must be amply clear to found in the basic organization of the Jain community. When one everybody that the necessity of the ethico-spiritual values of self- speaks of a Jain community, there must be the description of two imposed control are not based on fear of laws, but on the firm orders, the mendicant and the lay order. While one refers to the

www.ijsrp.org International Journal of Scientific and Research Publications, Volume 3, Issue 7, July 2013 2 ISSN 2250-3153 conviction that self-control is the surest way for one‟s social psychology is unable to transform the consciousness of human good and spiritual uplift. beings. "Social dvelopment is a process that seeks to recreate a Looking at the present scenario of the world there is a great system which opens up the fountain springs of life-force need to rethink, rearticulate and redefined the whole concept of operating both in individuals and in the community. It leaves social development, keeping philosophy of spirituality, non- behind the conventional concept of 'adjustment' of the individual violence, self-restraint and non-possession in centre. The to a given situation, but tries to create a new, more congenial question is – How is it possible to develop such a social structure situation, which can make a progressive equilibrium between the when the present sociology is based on the Darwinean motto of individual and the community possible. The new situation may “Survival of the Fittest” and the concept of “Violent class- comprise of a new set of values, attitudes and practices and struggle” given by Karl Marx? The extreme competitiveness of different, more sustainable and efficacious 'institutions' – that is, capitalism as evidenced in the present world inevitably increase structures and organizations to translate those values into violence in society. The real social progress based on socialistic practice." ideals must eschew the principles of Darwin and that of Marx. Prof. P.D. Kulkarni This is possible only if the spirit of non-violence be made the If socialism is promoted only for the materialistic progress pivotal mover of the ways of life both in the individual and the in the name of raising the living standard or the development of social sphere. This type of socialism of non-violence can be built collective well-being of society governed only by materialistic on the basis of universal principle given by crya Umsvti, considerations, then it would create contradictions. For unless viz., “parasparopagrahojvnm” i.e. the very nature of the there be simultaneously a change in the mental milieu of the souls is to render service to others and "tayassiye" i.e. one life is members of the society, mere changes in the material condition dependent on other, are followed. To materialize these principles, in terms of socialistic criteria will be of no avail. The impression society needs to inculcate the spirit of interdependence, relativity, of the accustomed ways of living would stand opposed to the friendliness, communal harmony, tolerance and co-existence. changed material conditions of society. Social development is a process, which results in the The World Summit for Social Development (WSSD), transformation of social structures in a manner, which improves held in Copenhagen from March 5-12, 1995 is a useful starting the capacity of the society to fulfill its aspirations. Society point for a discussion of social policy as it galvanized the develops by consciousness and social consciousness develops by attention of the world and succeeded in reaching consensus on a organization. The process that is subconscious in the society set of global commitments on social development. The report on emerges as conscious knowledge in pioneering individuals. the Social Summit by the UN Secretary General (February 2005) Development is a process, not a programme. Its power issues recognizes significant gaps in the areas of employment (or more from its subtle aspects than from material objects. livelihoods); social integration; and the enabling environment– The practice of ethico-spiritualism can bring social defined as improving the economic, legal, political and development in a real sense. It will be recalled that among the institutional environment for social development. The sectoral five vows prescribed for right conduct one is Aparigraha, i.e. focus of the Millennium Development Goals (MDGs) has led to limiting one‟s possessions and giving the surplus in charity. This a relative neglect of these crosscutting issues. Social policy is is the highest form of socialistic mentality and is pre-requisite for defined as a series of public policies designed to promote social non-violent and spiritual uplift. It results in a real and sustainable development, undertaken by a variety of actors through a range development of man and society. For such socialistic bent of of instruments. We envision social development as a natural mind we need to follow simple living and high thinking. In complement to economic development with both intrinsic and Jainism, all souls are regarded as basically similar and they all instrumental value. While there is lack of consensus on the suffer from the same disease of ignorance that is delusion. This is definition of social development it is generally understood to enough reason for achieving individual excellences and social comprises of a set of objectives including equity and social good. justice, which subsume additional objectives including social Similarly, non-violence is an integrated concept and inclusion, sustainable livelihoods, gender equity, increased voice foundation of all sorts of values. It has relation with the different and participation. They subscribe to the position taken by the aspects of social life. The cause of deterioration in society is that 2001 Report on the World Social Situation that the principle of our social scientists have neglected the role of non-violence and social justice most concisely captures the essence of the World other ethico-spiritual values in developing social sciences and Summit on Social Development (WSSD) and, as such, has framing social policies accordingly. This is why harmony and tended to be accepted as the goal of social development. cohesion of our society is becoming subject to different kinds of Fur purposes of formulating social policies, however, they threats in the form of corruption, disparity, violence, criminal and propose to go a step further by recognizing that social terroristic activities and different types of cultural conflicts. Due development involves multiple levels of engagement at the level to the negligence of ethico-spiritual perspective in social of individuals, social groups, and society. As a working development, the politics of today has become nothing more than definition, social development can be described as the process of mere diplomacy. Economics system is working for imbalanced increasing : growth of man and society and as such it has failed to achieve . The assets and capabilities of individuals to welfare of mankind. Education, by neglecting values, has improve their well-being, become uninspiring. Instead of promoting cultural values it promotes materialistic attitude. Similarly, the study of

www.ijsrp.org International Journal of Scientific and Research Publications, Volume 3, Issue 7, July 2013 3 ISSN 2250-3153

. The capacity of social groups to exercise agency, society does not do so. In the domain of human action the transform their relationships with other groups, and movement from Stone Age to Metal age, from Metal age to participate in development processes, Industrial age, from Industrial age to Technological age and from . The ability of society to reconcile the interests of its Technological age to the age of Globalization and Post constituent elements, govern itself peacefully, and Modernism decidedly marks a paradigm shift. It does not manage change. necessarily indicate social progress in terms of the well being of all. Social development of today has become a target of adverse Social policies then are public policies aimed at three levels criticism of an increasingly large number of people. It‟s : promoting equality of opportunity to benefit individuals (micro- monopolistic, exclusivistic and imperialistic attitude do not level), equality of agency and institutional reform to benefit predict for the well-being of society. Though developed society groups (meso level), and horizontal and vertical social has virtues, yet it is not free from many engulfing problems such integration to benefit society (macro level). as robberies, murder, casticism, terrorism, corruption, "It is a process of planned social change designed to environmental pollution, addiction to intoxicating substances, promote the well-being of the population as a whole in degradation of moral values, communalism, etc. Balanced social conjunction with a dynamic process of economic development." development would establish and ensure global harmony and James Midgley (1995) mutual cohesion between the different segments of the society. It would thereby have no room for the emergence of social evils "Basically the process of social development stands for a that beset the present state of social development. conscious and deliberate intervention with the instruments of Attempts are no doubt continuously undertaken by the policy and planning in order to bring about changes that lead authorities at the helm of affairs. Newer and newer problems are towards desired goal." in the offing as time goes on. In this scenario, the ethico-spiritual P.D. Kulkarni paradigm of social development of Jainism can vigorously present itself as a case in point. It can act as an eye opener to The evaluation of the concept of social development the what should be done to usher in a society free from all manpower required for its implementation, and the role and undesirable social phenomena eating into vitals of social life. For contribution of social sciences in social development are really this reason that an indepth study and research based analysis of linked together in one continuing theme, being just different the ethico-spiritual paradigm of social development as suggested paints in one and the same continuum. It reveals an all-enhancing in Jainism is all the more necessary. and inter-related broad spectrum against which man's potential Ethico-spiritual Paradigm will help us to understand the for development is to be brought out to the fullest extent role of the transcendental states and powers of man in the field of possible. For this, society must ensure a congenial atmosphere in social development. In this modern era the concept of ethics and which full growth of economic, social, spiritual advancement. spirituality has been kept aside, and man fails to understand the The theory and practice of social development must be one, implications and depth of human existence and his potentialities. which seeks to have not just a higher standard of living, but also One should try to understand the ethico-spiritual values under a a better quality of life. This alone will bring the best in people, much wider and deeper perspective. by the efforts of the people themselves, who will live happily The Ethico-spiritual Paradigm seems to be the panacea of ever afterwards." all social evils and it will act as a corrective step to check the The Ethico-spiritual paradigm of Jainism since its very current deviation, thus it is the crying need of the time to focus inception has been engaged in the noble task of uplifting the utility of such paradigm to the society and this spirit will not individual as also the social life by revitalizing the society with only make clear its endemic discomfort but also endow it with a the awakening of moral and spiritual values in all walks of life. new intellectual force and liveliness which will help to Jainism is eco-human centric in its approach and spiritualistic in inaugurate a new era of LOVE, peaceful and human harmony at its depth as against the mere anthropocentric model of social the individual, institutional and society, level, for ethics and development takes exclusively the interest of man into spirituality according to Jainism are cosmic, all-encompassing consideration, all other things are treated as subservient to and and all embracing. In the post-modern era, thus ethical and mere meant for fastening the interest of man. But the modal of spiritual values alone can provide the healing touch and make the social development based on the principle of non-violence takes attempts of social development meaningful for the individual and the entire environment into account and thereby makes the real the society at large. social development possible. Thus, the Jainism lays stress on Ethico-spiritual paradigm keeping in view not only the development of the entire social and REFERENCES the environmental milieu as well to ensure the social Original Texts development in the true sense of the term. [1] Aga Sutti.Ed. Tulsi, Muni Nathmal, In three volumes.Ladnun Paradigm shift is a characteristic feature almost of all : Jain Vishva Bhrat.Vol.-I, 1974, Vol.-II, 19 , Vol.-III, 1974. knowledge society. However, in some cases such as physical [2] crga Bh•ya.Ed. Acharya Mahapraja.With text, sciences, paradigm constitutes a dynamic structure, which makes commentary, translation, Comparative notes, Topic in text and for visible progress, while in other cases, e.g. in social sciences commentary and Various appendices.Ladnun : Jain Vishva Bhrat Institute.1994. such things do not happen. It is a matter of common observation that society advances in paradigmatic stages, but knowledge of

www.ijsrp.org International Journal of Scientific and Research Publications, Volume 3, Issue 7, July 2013 4 ISSN 2250-3153

[3] crga Stra.Ed. Yuvcrya Mishrimalji „Madhukar‟.With original [9] Dwivedi, R.C..Contribution of Jainism to Indian Culture.Varanasi : Motilal Text, Hindi version, Notes, Annotation and Appendices.Beawar : Shri Banarasidas.1975. gam Prakashan Samiti.1998. [10] Gadkari, Jayant.Society and Religion from gveda to Puras.Bombay : [4] dipura of Jinsencrya.Ed. Pannalal Jain.Varaas : Bhrtya Popular Prakashan.1996. Jñnptha 3rd edn. 1988. [11] Glassnapp, Helmuth.Jainism : An Indian Religion of Salvation.Delhi : [5] tm k Daran.Ed. Dinesh Muni.Ladnun : Jain Vishva Bharati Motilal Banarasidass, 1984. Prakan.2005. [12] Gore, M.S.Social Aspects of Development.Jaipur : Rawat [6] vayaka Niryukti of crya Bhadrabhu.Ed. Sama Publications.1985. Kusumpraj.Ladnun : Jain Vishva Bharati.2001. [13] Jacob, K.K. (ed.).Social Development Perspectives.Udaipur : Himanshu [7] Bhagava Vihapaatt.Ed. Mahpraja, with Prakrit Text, Sanskrit Publications. 1992. renderings, Hindi translation and Critical annotations.Ladnun : Jain Vishva [14] Jacobi, Hermann M..Sacred Book of the East.Ed. F. Max Muller.Jaina Bharati Institute.Vol. I, II, III.1994. Strs.Delhi : M.B.D. Part-II, vol.-45.1994. [8] Bhagvat Stra.Ed. Mishrimalji Maharaj.Beawar : gam Prakshan [15] Jaggi, O.P.Religion Practice and Science of Non-violence.New Delhi : Samiti.1991. Munshiram Manoharlal.1974. [9] Davailiya.Ed. Muni Nathmal.With Prk•t Text, Sansk•t Renderings, [16] Jain Bhagachandra.Jaina Aur Paryvaraa.Delhi : New Bharatiya Hindi Translation and critical annotations.Ladnun : Jain Vishva Book Corporation.2001. Bharati.1975. [17] Jain, C.R..Jainism and World Problems.Bijnor : The Jaina Publishing [10] Dharmm•ta Sgr of dhar.Ed. Kailash Chandra Shastri.Delhi : House.1999. Bhratya Jnapith Prakaan.1978. [18] Jain, Jyoti Prasad.Religion and Culture of the Jains.Delhi : Bharatiya [11] Krtikeynuprek• of Svmi Kumar.With the Prakrit text critically Jnpitha Publication.1944. edited, Along with the Sansk•t commentary of ubhacandra, With various [19] Jain, Kamal.The Concept of Pacasla in Indian Thought.Varanasi : P.V. readings by A.N. Upadhye, With the Hindi translation of Kailshchandra Research Institute.1983. Shastri.Gujarat.1997. [20] Jain, S.A..Reality, trans. of Shri Pjyapada's Sarvrthasiddhi.Calcutta : [12] Mlcra of Vattakera.Ed. Kailash Chandra Shastri, New Delhi : Vra sana Sagha.1960. Bhratya Jnaptha.2000. [13] Niyamsra of .Ed. Muni Padmaprabhamaladhrideva.With [21] Jain, Sagarmal and Prakash Panday.Jainism In A Global Perspective.Vrasi : Prvantha Vidypha.1988. original text, Sanskrit commentary & Hindi translation. Surat : Mlachanda Kishandas Kapadiya.V.S., 2023. [22] Jain, Sagarmal.Jaina Literature & Philosophy.Ed. A.K. Singh.Vrasi : Prvanth Vidypitha.1998. [14] Praamarati Prakarana of Umasvti.Ed. Shri paramruta prabhvaka Mandal.Ags : Shrimad Rajachandra sram.Vikram Savat 2007. [23] Jain, Sagarmal.Jaina Literature and Philosophy : A Critical Approach.Vrasi : Parvantha Vidhypitha.1998. [15] Prana Vykaraa Stra.Ed. Yuvcrya Madhukar Muni.Beawar : gam Prakan Samiti.IInd edn. 2006. [24] Jaina, Hiralal, ed. Jain D.C..Jaina Tradition in Indian Thought.Delhi : Sharoda Publishing House.2002. [16] Pravacansra of Kundakunda.Ed. A.N. Upadhye, Agas:Paramshruta Prabhavak Mandal.Agsa : Rjachandra Jain Shstraml.(1st edn., [25] Jaina, Jyoti Prasd.The Jaina Sources of The History of Ancient 1911), 4th edn. 1984. India.Delhi : Munshi Ram Manohar Lal.1964. [17] Puru•rtha Siddhupya of Am•t Chandra.Ed. Pandit Ajita Prasad.Lucknow [26] Jaini, Padmanabh S..The Jaina Path of Purification. Delhi : Motilal : The Central Jaina Publishing House.1933. Banarsidass.1979. [18] Ratnakaradak rvakcra of Samantabhadra.Ed. [27] Javeri, Arun and Javeri, Mayuri.Therapeeutic Thinking.Mumbai : Preksha Manikchanda.Bombay : Jain Granthaml.1982. Meditation Centre.1999. [19] [28] Jcaob, K.K., Dak, T.M. (ed.).Social Development A Compendium.Udaipur : Institute of Social Development.2001. [20] Tattvrtha Stra of Umsvti.Ed. Nathmal Ttia, "That Which Is".English Translation with the Combined commentaries of Umsvti, [29] Kalghatgi, T.G.Jain View of Life.Sholapur : Jaina Sanskriti Sanrakshak Pjyapda and Gai.America : Collins Publications.1994. Sangh.1957. [21] Upsakadasga Stra.Ed. Indrachand Shastri and trans. by [30] Khadabadi, B.K..rvakcra : Its Significance and Its Relevance to the Atmaramji. Ludhiyn : Acarya Shri tmrm Jain Prakaana Present Times.Delhi : Shri Rajakrishna Jaina Charitable Trust.1992. Samiti.1st edn. 1964. [31] Kleiniman, Arthur, Das, Veena, Lock Margaret (ed.).Social Suffering.Delhi [22] Uttarajjayai.Ed. Yuvacharya Mahapraja.With Prakrit Text, Sanskrit : Oxford University Press, 1998. rendering, Hindi translation, Comparative notes and Various appendines. [32] Kothari, V.P..The Law of Non-violence and its Relevance for all Ladnun : Jain Vishva Bhrat Institute.Vol.-I, 1990, Vol.-II, 1993. Times.Sholapur : Jaina Sask•ti Sarakshaka Sangha.1975. [23] Yoga stra of Hemachandrcrya.Ed. Surendra Bothara and trans. A.S. [33] Gopani.Jaipur : Prakrit Bharati Academy.1st edn. 1989. [34] Mahpraja, crya and A.P.J. Abdul Kalam.The Family and the Nation.Delhi : Harper Collins Publishers and The India Today Group.2008. General Books : [35] Mahpraja, crya.Anekant : Reflections and Clarification.Ladnun : [1] huja, Ram.Social Problems in India.Jaipur : Rawat Publication.1992. Jain Vishva Bhrati Institute.2001. [2] Ahuja, Ram.Indian Social Systgem.Jaipur : Rawat Publication.(1st ed. [36] Mahpraja, crya.Anekant : View and Issues.Ladnun : Jain Vishva 1993) 1999. Bhrati Institute.2001. [3] Banerjee, Ranjan.Introducing Jainism.Calcutta : Jaina Bhawan.2002. [37] Mahpraja, crya.Anekanta : The Third Eye.Trans. Sudhamahi Regunathan.Ladnun : Jain Vishva Bharati Institute.2002. [4] Baya, D.S..Jainism : The Creed for All Times.Jaipur : Prkrit Bhrati Academy.2006.. [38] Mahpraja, crya.Democracy Social Revolution Through Individual Transformation.Trans. by R.K. Seth.Ladnun : Jain Vishva Bharati.1994. [5] Curran, Daniel J, Renzetti Cliare M.Social Problems Society in Crisis.Allyn and Bacon (1st edn. 1987) fourth edn. 1996. [39] Mahpraja, crya.Economics of Mahvra.Trans. S.R. Mohnot.Delhi : Vikas Publishing House Pvt. Ltd.2004. [6] Dasgupta, Debendra Chandra.Jaina System of Educaton.Delhi : Motilal Banarasidas Publishers Private Limited.1979. [40] Mahpraja, crya.Ekksav atbd Aur Jaina Dharma.Ladnun : Jaina Vishva Bharati.1st edn., 2002. [7] Dixit, K.K..Early Jainism.Ed. Dalsukh Malavania, Nagin J. Shash.Ahemedabad : L.D. Institute of Indology.1st edn. 1978. [41] Mahpraja, crya.Happy and Harmonious Family.Trans. Sadhvi Vishrut Vibha.Ladnun : Jain Vishva Bharati.1st edn. 2008. [8] Dugad, Baccharj.Privrika nti aur anekant.Mujappharnagar : Prcya Sramaa Bharati.2001.

www.ijsrp.org International Journal of Scientific and Research Publications, Volume 3, Issue 7, July 2013 5 ISSN 2250-3153

[42] Mahpraja, crya.Mnavat K Bhavi•ya.Ladnun : Jaina Vishva [58] Sethia, Tr (ed.).Ahs, Aneknta and Jainism.Delhi : Motilal Bharati.2008. Banarasidass Publishers.2004. [43] Mahpraja, crya.'s Scripture of Health.Cru : Adarsh [59] Sharma, Ramnatho, Sharma Rajendra Kumar.Samjik Parivartan aur Sahitya Sangh.2000. Samjik Niyantraa.Delhi : Atlantic Publishers and Distributers.1996. [44] Mahpraja, crya.New Man : New World.New Delhi : Adarsh Sahitya [60] Shastri, Rajaram.Darshan, Dharma tath Samja.(ed) Tiwari Ramesh Sangh.2005. Chandra. Varanasi : Acharya Varundradeva Samajwadi Sansthan.1994. [45] Mahpraja, crya.Parivra Ke Sth Kaise Rahe.Kolkata : Jaina [61] Singh, Ramjee.Jaina Perspective in Philosophy and Religion. Varanasi : Swetmbara Terpanthi Mahsabh.2008. Pjya Sohanalla Smraka Parvanth ohaptha.1993. [46] Mahpraja, crya.Samj Vyavasth ke Stra.Ladnun : Tulsi [62] Singhvi, L.M..The Jaina Declaration on Nature.Ahmedabad : Jaibhikshu Adhytma Needam.1990. Sahitya Trust, Institute of Jainology.1993. [47] Mahpraja, crya.The Mirror of The Self.Ladnun : Jain Vishva [63] Sinha, Rajiv K.Development Without Destruction.Jaipur : Environmentalist Bharati Institute.2003. Publisher.1994. [48] Mahpraja, crya.The Mysteries of Mind.Ladnun : Jaina Vishva [64] Sogani, K.C..Ethical Doctrines in Jainism.Solapur : Jain Saskriti Bharati.1982. Sanrakshak Sangh.2001. [49] Mahpraja, crya.The Quest for Truth.Trans. Suddhamahi [65] Sogani, Kamal Chand.Jaina Mysticism and Other Essays.Jaipur : Prakrit Regunathan.Ladnun : Jain Vishva Bharati Institute.2003. Bharati Pushpa-147, Prakrit Bharati Academy.2002. [50] Mahpraja, crya.Towards Inner Harmony.New Delhi : B. Jain [66] Sogani, Kamal Chand.Jainism : Ethico Spiritual Perspective.Sri Mahvrji Publisher Pvt. Ltd. : Jaina Vidy Samsthna : Digambra Jaina Atiaya K•etra.2005. [51] Mahpraja, Yuvcrya.Samj Vyavast Ke Stra.Ladnun : Tulsi [67] Stevenson, Sinclair.The Heart of Jainism.Delhi : Munshiram Adhytma Needam.1990. Manoharlal.1970. [52] Nathmal, Muni.Naitikat k Gurutavkar•aa.Cru : Adarsh Shitya [68] Sukhalalji, Pait.Essence of Jainism.Trans. R.S. Betal.Ahmedabad : L.D. Sangh.1970. of Indology, Ahemedabad.1988. [53] Nyyavijayaji.Jaina Darana.English trans. Nagin J. Shah as Jaina [69] Sukhalalji, Pandit.Essence of Jainism.Ahmedabad : Institute of Philosophy and Religion.Delhi : Motilal Banarasidas Publishers, B.L.C. 9.9 Indology.1988. & M.S.S.M.F..1998. [70] Tatia, Nathmal (ed.).Jainology and Ahis.Viashali : Vaishal Institute [54] Padmasgarsri, crya.Golden Steps to Salvation.Ahmedabad : Shri Research Bulletin No. 1, Research Institute of Prakrit.1971. Arunodaya Foundation.1986. [71] Tripathy, P.Contemporary Social Problems and the Law.New Delhi : [55] Pande, G.C.Jaina Political Thought.Jaipur : Prakrit Bharati Sansthan.1984. A.P.H. Publishing Corporation.2000. [56] Rajora, Surendra Chandra.Samkalin Bharat Ki Samajik Samasyaye.Jaipur : [72] Tulsi, crya.The Vision of a New Society.dara Shitya Sagha Rajasthan Hindi Grantha Academy.2000. Publications, 1998. [57] Sangave, Vilas A.Aspects of Jaina Religion.Delhi : Bhartiya Jnpith.1999.

www.ijsrp.org