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ward the true evolution of all living beings must be ope of absolute freedom from the use of the grosser foods which undoubtedly create and foster unnatural cravings and de- sires. To the Western mind this Jaina vision of life will probably be met by statements such as:—"It is & mode of life only suitable for dreamers." "It is not practicable." “The brutes are made for man, who has the same right over them which he claims to have over plants and stones."
"If he may kill them for food, it must be right to inflict pain up on them for the purpose of increasing man's knowledge, health, etc.” Having also the same view. in mind, the assertion will be made that ani- mals can be hunted and killed for the depraved excitement of the senses engendered by what is termed 'sport.
Whilst men hold such ideas it is impossible for them morally to im
e their status because of the lack of pity and compassion which the animals sorely need in their world of torture and agony. Nevertheless, the religion of the Jains has stood the test of time as it is one of the oldest religions which has for thousands of years valiantly championed the cause of the evolution of the animal Kingdom, bytbe denounciation of the slaughter of any sentient beipgg for food, sacrifice, hunting or any other purpose. This vision of the Jains is not a dream, but it is a mode of life which shows the way
to the consecration of the body to the purest habits, because it is embraced in the method of life by which the soul of an earnest seeker for the Truth can get rid of hatred and all the other passions and affections which tend to hinder the soul's spiri- " tual evolution.
A Western mind may ask the question “What is the immediate effect of the adoption of the principle of Ahimsa ?" The answer to this question is, that a human being would be enabled to more fully recognise the fact that the divine powers of the universe are to be found within oneself and that all human beings can work out the ideal within them.
This a glorious message of liberty on account of its revealing what it is to live a life of love and compassion which implies the fraternity of all living beings. Thus, in the heart of a Jain, there is no room for the thought of depriving any living sentient being of its life.
The ultimate end of the practice of Ahimsa is the realisation of a mental attitude which brings with it "a peace which passeth all understand ing." Therefore it behoves all studants of the higher life” to fully comprehend the beautiful Jaina principle "live and let live" with its nocinle «liva and lat liva" wit. ble exhortation to practise the widest circle of mercy and compassion which is the inner meaning of the Christian text.
"Love is the fulfilling of the law."
