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Gandhi's Teachers : Rajchandra Ravjibhai Mehta
therefore, worship Buddha as one of the deities. The other impression of Buddha is that he opposed Hindu ritualism, did not believe in the Supreme Being, or considered the Supreme Being as first cause of the cosmic creation. See:
Ibid, p. 81-82. 35. Rice, Eastern Definitions... op. cit., 1978, p. 143. 36. Ibid, pp. 85-86. 37. Ibid. 38. Radhakrishnan and Moore, A Sourcebook... op. cit., 1957,
p. 278-279. 39. Ibid, pp. 272, 340. 40. This conception of Adi-Buddha is similar to the Brahman
conception of Supreme Being in Hinduism. 41. Rice, Eastern Definitions... op. cit., 1978, pp. 75, 83, 166,
242-244. 42. Ibid, p. 86. 43. For more details, See: Chapter 3 - Jainism and Jain Goal
of Life. 44. See: Ibid, where the topics of jivas and aivas,
pervasiveness of life in the whole universe, the suffering of pain by all beings, and plea of ahimsa toward them all
have been elaborately discussed. 45. As a reminder, belief in the existence of soul and tattvas
(material elements) is right faith. Knowledge of real nature of soul without doubt or error is right knowledge. Practice of five virtues of ahimsa, truth, non-stealing, chastity, and non-attachment to worldly things is right
conduct. See: Chapter 3 - Jainism and Jain Goal of Life. 46. For more details, see: Ibid. 47. See: Ibid. 48. These responses to the soul questions have been restated
for the convenience of the reader. See: Chapter 4 - Gandhi
and Rajchnadra: Questions and Answers. 49. The reader may notice some similarity between these
Padas with "Four Noble Truths" in Buddhism. See: Radhakrishnan and Moore, A Sourcebook... op. cit., 1957, p. 272.
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