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JAINISM AND THE MODERN WORLD.
By Shri, Kalipada Mitra.
1. The extreme forma ation of the Vedic Karmakanda, the inane cult of ritual and sacrifice, the deepotism of priest and sacerdotalismall had brought about natural rescion and evoked protests from hosts of critice. The first stirring voice co.nes from the deep of the Upanishad--it denounces polytheism, and upholds mɔnotheism. Other rebels raised their voice against the Vedic conception of ethics and metaphysics. We hear of a host of them--of Purana Kassa pa. Ajita Kesakambali, Sañjaya B-lathiputta, Pakudha Kaccåyana, Mikkhati Goala, Nigantha Nathaputta, in the Pali-Buddhisttic literature and of hundreds of scholiasts in the Āzáranza Satra and other Jain cinɔnical works. Bit the two mighty voices of the tim: were those of Gɔtama Buddha and Lord Mahavira.
Their revolutionary teachings found an echo in the hearts of the oppressed people of the time, and proved to be two very potent dynamic forces towards demolition of the arcien regim.. A new vista was opened up-hit of equality and democracy. A new orientation was given to the social and religious life of the people. The caste system lost its rigidity, social distinctions their rigo'ır. A break was made with the past. The ceremonies lost their sanctimoniousness. People were taught to cultivate the virtue of selfreliance. Buddha and Mahavira preached to the masses not in Sans. krit-not in the language of the learned, but in their own native vernaculars----Pali and Ardhamågadhi.
2. Let me now advert to the specific contribution made by Jainism. Lord Mahavira levels all distinctions of caste, creed, colour and sex. Man and woman are all equal, even the low-born is capable of attaining spiritual knowledge--for every soul has a limitless capacity of accomplishing spiritual perfection by observance
