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internal affairs, 4) to extend the principle of equality for mutual benefit and 5) to understand and observe in conduct the principle of peaceful co-existence.
Religion as a tool of economic advancement can only lay down high moral codes which respect each other's right to property and freedom of practising one's own trade or business. The inner life of an individual is more valuable than anything that a state can guarantee. Though salvation is not of this world, it has to be won in this world.
To achieve this objective, every one has first to save his own soul and at the same time contribute his mite to the well-being of others. This is the gospel of Sarvodaya; this all-embracing character of the principles of Mahāvira was first called by this term by Samantabhadra in the 2nd Century A. D. in verse 61 of his book called “Yuktyānuśāsana."'14 Umāsvāmi rightly stated that the function of the human beings is to help each other; "TTEITTUET atatą".
That is the philosophy of ideal living which Jainism preached long ago but its scope and meaning have been expounded by Albert Einstein in the present century: “From the stand point of daily life, however, there is one thing we do know, that is, man is here for the sake of other men, above all for those upon whose smiles and well-being our happiness depends, and also for the countless unknown souls with whose fate we are connected by a bond of sympathy. Many times a day I realise how much my outer and inner life is built upon the labours of my fellowmen, both living and dead, and how earnestly I must exert myself in order to give in return as much as I have received."
The ethical and spiritual values of Jainism are scientifically valid and would continue to hold good for all ages to come. The daily prayer of a Jaina includes the following verse which constantly reminds him of universal love and brotherhood which are of lasting human value : "
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