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outset of this essay, on the basis of Jaina theory of Anekāntavāda, Dr. Krause propounds the relativity of religious truth. She rightly observes that, "each of the various religions on the earth appears to make us see a different aspect of truth-divine. How then we are entitled to speak of merit in only one or another of them." Really, Jaina theory of Relativity, i.e. Anekantavada, teaches us regard for other religions and faiths and thus establishes religious harmony and fellowships of faiths on the earth. So far as the criterion of an ideal religion is concerned, Jainism holds that it is the tranquility and equanimity of mind of individual and society, provided by a religion which can be the touch-stone of an ideal religion. According to Dr. Krause Jainism fulfils this criterion of an ideal religion, because it warrants for perfect social welfare through this doctrine of non-violence and mental equanimity or tranquility through its doctrine of passionlessness, i.e. total detachment towards worldly things. Only through complete detachment ( Aparigraha) and practice of non-violence one can attain spiritual and social peace. She firmly holds that “Jainism promulgates self realization as the aim of individual life, which at the same time also forms the basis of the well-being of all that lives." The perfect soul is one, who is completely free from all the passions, desires and attachments. This perfectness of soul, according to Jainism, can be attain through selfrestraint (Samyama) and renunciation ( Pratyākhyāna). Dr. Krause concludes this essay suggesting the necessity of applying Jaina principles to modern social problems, because it is through the application of these principles perfect social and individual welfare can be achieved.
In the fourth essay "The Jaina Canon and Early Indian Court Life", Dr. Krause propounds that the Jaina Canon not only supply us the data regarding the religious dogmas, ethical code, philosophical ideas and the history of its propagation and propagators, but it also presents some glances of early Indian court-life. It is true that some of the canonical works as well as Jaina narrative literature have full
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