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stands inseparably with the positive law, and Molsha is thrown to the winds
la such a state of consciousness, Jain philosophy has contnbuted much towards the moulding of thought of philosophy means a Way of Life Jain as well as Vedantic and Buddhistic philosophies concened progress of human being in terms of perfection of the INNERMAN
Today the meaning of progress is advance in intellectual efficiency and the technique of research which assists the process of having the command on the blind forces of nature This thonght of progress has brought mankind to such a stage where competition and struggle rale rampant, with war, slaughter and annihilation 'appearing vaguely aheed The remedy lies in reviewing the way of life as thought of by man from time to time.
Since the dawn of civilisation there existed two thoughts on the problem of human existence -One was purely worldly as enunciated by Bnhaspali and Charval who can' safely be termed as fore runners of the so called modern raaterialism, and the other purely distinct as taught by all saints of other rehgions with a force on God, heaven and hell. Charvak says that the man is void of soul hence the end of human existence is not the spiritual development of the individual but the development of the society in foto. This places man on the same footing as the gregarious animals forgetting the vital fact that man is bèquithed with
