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of view than e. g. in the Christian Religion where we may search for the biological substratum in vain.
I think there is no need to go into further details; the subject being now quite clear. But still the conclusion must be drawn from this exposition of facts.
I told you already that the Jaina religion is the limit of religion in general, and at the same time the limit of Aryan religion in particular. It follows from the fact that the Jaina religion is well-balanced in respect of the partioular religious elements; that the intellectual element is not pushed aside in it, but rather developed as far as possible without injuring the essential of a religion.
This is specially a great advantage over the Christian Religion which being founded on the Bible-which does not occupy itself with many intellectual problems, being rather intended to work on human sentiments-accepted later on the Aristotelic philosophy to which it adheres upto now-specially in the Roman-Catholic form-although this philosophy cannot be kept along with the modern progress of science, and other intellectual disciplines.
Of course from the sentimental aspect, I dare say the Chris. tian Religion made a further progress than any other religion at all, but I think this sentimental aspect is the least desirable in a modern religion, which must go parallel along with the fast development of sciences.
To make a final conclusion, I venture to say, that the Jaina religion is for the comparative science of religions, one of the most important developed religions, because of its advanced view of religions matters as well as of the methods-I mention only the method of a very modern type, how to consider matters viz Syād-vāda.* Further, the Jaina religion is undoubtdly the upper
* Syād-vada is often translated into English by "probabalism" which I think to be wrong as far as proba balism is considered to be able to prove ererything that is wanted. Syād-vāda,
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