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PREFACE sub The metaphysical Reality or the Truth of logical co. herence must remain merely a theoretical possibility unless it is translated into good of life through right-living. In fact, the Reality or Truth is supra-logical and can be better realised by living it practically than by speculating on it intellectually.
Indian philosophy in general and Jainism in particular, therefore, ascribes the supreme place, of all the branches of philosophy, to ethics. Šilānka, a great commentator on Jaina Āgamas, considers all the branches of philosophy only subsidiary to and meant for ethics. Yet there is no work, written on the lines of modern research, dealing with the Jaina view of life in its entirety. The present work is a humble attempt to cover up that lacuna.
I do not lay claim either to perfection or to originality. I could only pick up a few pebbles out of the vast ocean of Jaina scriptures and explore the scattered theme of my thesis from the original sources to arrange it into a systematic whole. I am presenting the ethical views of the ancient Jaina! thinkers, as faithfully as I can, before the world of scholars, who are the best judges of the degree of success achieved in! this effort and whose satisfaction will be my best reward.
. I have adopted a synthetic view of things, while making comparisons and emphasised the unity existing in the diversity of Indian thinking. I believe that this is in keeping with the traditional Taina way of looking at problems. Syädvāda, which has become almost a synonym for Jainism, teaches us that the same truth could be differently expressed without involving us in any real contradiction. As I have always kept the problems of modern society in view, and shown the utility of Jaina ethical concepts for humanity in general, I hope that the book would interest the general reader also.
Jaina ācāryas have always stood for the dignity of man, and equality of all, advocated the birth-right of indepen
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