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RELIGION AND COMPARATIVE RELIGION 69
Then hellish competition will end. Human beings wild be human and not Grotesque Satans in human bodies. Poverty should be the symbol of the Greatest non-possessionless i.e.. saintliness in people; like the Brahman or Jaina Sadhus of old, before whom even the greatest warriors bowed in immeasurable humility.
Thus alone the world-wide wail of soul wringing misery may be converted to a joyous hum or murmur of contented brotherliness and peaceful peans of the holy march of all beings towards the undying temple of Peace, Power, Enlightenment, Glory and Bliss unending.-J. L. Jaini.
RELIGION AND COMPARATIVE
RELIGION.
(Continued from page 58.)
To-day what is needed is to re-interpret these old documents in a strictly judicial manner, and on lines of scientific thought. I am personally convinced that they all contain the same tenets, the same doctrines, the same instructions; but that it requires a regular study of Religion as a Science and of the poetical style of the composition of the sacred works to understand this unity. A very large number of these beautiful thought-forms have now been worked out and complete systems have been unravelled. There can be no doubt but that the peace which modern methods and civilization have failed to give to humanity can be obtained through religion. The reason is that the outlook of the former is purely materialistic and takes no account of the future destiny of the soul; but religion properly insists on subordinating the activity of a short-span of existence to the larger concerns of all futurity. Religion points out that the soul, being immortal, will survive the bodily death and will rise or fall according to the nature of the disposition it has forged and fabricated for itself in the course of its life. If the disposition is such as conforms to the conditions of life in better and happier regions, the soul will be attracted to those regions. On the Shree Sudharmaswami Gyanbhandar-Umara, Surat
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