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( 37 ) or the possibility of creation. The strongest and the inost logical condemnation of the creatian theory is found in the Mim insa system which is perhaps the most orthodox of the Hindu Darshanus in as much as it emphasises the authority of the Vedas to be supreme. The Vedas according to them is eternal and apaka rusheya. The only Vedic Darshinas which prima facie appear to recognise the doctrine of creation are the Nyaya and the Vaisheshika schools. Even according to them the rl-imate principles of souls and atoms are considered to be eternal and increated. The work of the Creator is merely to build up the bodies for the jivas or souls according to their merits or demerits. The Jaina view does not é mount to ar ything more than what is already contained in the Vedic Darshanas. If Jaina Da.shana is cor demned as nastika for the simple reason of rejecting the doctrine of creation, then the title would be applicable to every Hindu Vedic Darshana with equal Justification,
Jainism as a solution to some modern problems.
Social inequality and ecc nomic distress are the two great problems that agita:e the minds of our leaders now. Social inequality based on birth or financial status and economic distress due to insufficiency of food, clothing, shelter; and funds to meet other domestic functions are the reason for the mass unrest and rebellion Can the principles of Jainism offer any solu
