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only the most enduring can stick to its discipline and those who fail to do so are not allowed to remain in its circle.
Its philosophical principles, such as the Atomic Theory are also prominent in almost all the systems of Indian philosophy. Even the most distinguishing feature of its philosophy, I mean the Syadvada could not be discarded by the Indian schools of philosophy. Sankhya takes it in the garb of Pradhana. Naiyayikas have accepted it in their Anuvritti and Vyavritti, and so the Purusha and Prakriti of Sankhyas are the Jiva and Pudgala of the Jains.
Much has been said in refuting the view that, the inclemency of the climate of the countries beyond India, where Buddhism was accepted, compelled the people to use animal food though not permitted by their religion, and incidentally some other subjects have also been touched upon to point to the firmness of Jain principles and the fact that, religion in its natural aspect as human religion, is ever existing in Jainism only. The Tirthankaras preached it not because it was their own religion but because it was the true religion. All these things I write to you, from my own conviction as a Jain Sadhu and the true believer in its doctrines. I do not care much
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