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cession of Jain teachers from the earliest times to the present day. Jainism is a religion distinct from Buddhism and Brahmanism. It studies the relation of man to the Universe, in a way peculiar to itself and the solution it arrives at is quite different from those of its two rivals. In the sphere of logic it has doveloped the mode of reasoning called Syādvāda which stands in a class by itself. In the sphere of metaphysics it gives an ultimate analysis of the Universe which is its own and has no counterpart in the other systems. In the sphere of practical religion it lays down the rules of conduct with a minuteness and comprehensiveness which are unsurpassable. Thus looking at it from whatever point of view we like, we have to admit that Jainism has a very valuable contribution to make to the uplift of humanity which is the one object of all religions.
That Jainism was not an offshoot of Buddhism is now acknowledged by all. This can be proved by adducing historical and therefore reliable evidence. It is stated in the Buddhist works that of the six heresies that Buddha encountered, that of Jnātapatra was one and this refers to Mahāvira who is so designated in Kalpasutra, Uttarādhyana and other works. Jnātaka was a subdivision of the Kshatriya caste to which Mahāvira belonged. Jainism is referred to in the Buddhist works like Mahāvagga and Māhaparinirvāna Sutra. In one work, a meeting of these two great teachers is described. Certain doctrines, peculiar to Jainism, like its Karmavada are also referred to by the Buddhist works as already in vogue in the days of Buddha. On the other hand it is interesting to note that in some Jain works ( for instance, the Darshana-Sāra written by Deva-Nandi Achārya ) Buddha is said to have been originally a disciple of Pihitāshrava the sixth saint in succession from Pārshvanātha, i. e., a Jain. Whatever the historical value of the tradition may be it is sufficient to note that as a 'result of such references in Buddhist works we must look upon. Jainism as existing.