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wider perspective of religion, discussed at a highly philosophical level. The whole discussion is, however, concentrated on bringing out the practical implications of this
arge ideological background so as to clarify the path of religious advancement for the individual and the community in accord with the principles of Jaina philosophy. Consequently, the author has been led to discuss, as shown in sections IV and V which deal with the aspect of the Pratyakhyanas, the specific means and ways of achieving this advancement through modes of conduct prescribed by the Jaina Scriptures. It must be noted, however, that though originally derived from the basic approach of the Jaina philosophy of life, many of these modes, as they are practised by the Jaina community at large, have lost today their original force and glow of the spirit, having been overtaken by a purely sectarian and static outlook devoid of the motive force of the soul. This happens, sooner or later, in the history of every religion as the modes of conduct prescribed by it in the light of an inner vision begin to harden into the outer ceremonies of a dead ritual, bereft of the large spirit of its original principles. Jainism, too, cannot escape the fate which inevitably besets all religions at a certain stage of their evolution in the practical sphere of ceremonial conduct. Nevertheless, it is gratifying to realise that the fundamental principles of Jaina philosophy have not lost, thereby, any of their original glow and vital force in the context of even our complex present day life. Their bedrock remains as sound as ever, and the mainsprings of their inspiration, ever flowing with the fresh elixir of life, unsullied at its source, can still allay the thirst of the modern man bewildered in his soul by the pressure of innumerable forces crowding around him.
BALCHANDRA PARIKH
Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com