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RELIGION
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from all things and all interests that connect us with the world. It seeks to bring the individual to a state of self-realisation and selfperfection. Here we are to consider religion only in that aspect in which it may be treated as a potent factor of human life and civilisation.
The early texts of Jainism and Buddhism reveal to us a wonderful and highly interesting picture of Jambudvipa in which the habitual religion of the masses of people was in its varying degrees and forms in conflict and compromise with the higher religions preached by various new schools of thought and new orders of religieux. The masses of people following their habitual religion were broadly distinguished as Devadhammikas or Devavatikas from others who professed to have belonged to distinct orders of hermits and ascetics, among whom discipleship played a prominent part.2 As Devadhammikas or Devavatikas, the masses of people are said to have been divided into diverse groups of worshippers. The Devadhamma was in its essence some form of a religion of Bhakti, and as such its expression was emotional and its form ritualistic or ceremonial. The taking and keeping of vows in propštiation
3 Culla Neddesa, p. 173f.; Barua in 1°H Q., iu, 1027, p. 261; Barhut, iit, P 69.
