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moral code to operate independently of Himself; "the way" i.e. the code of behaviour all humans must follow, " what you do not like done to yourself, do not do to others" and finally "the jen" rejecting 'chun-tzu' the idea of a moral discipline and propriety in all actions: in essence the idea of equalness and harmoniousness; all this fits more the karma theory' of Jainas rather than the 'brahma theory' of Vedantins. Even the later "Taoism" of Lao Tsu amply clarified by Chuang Tsu (399-295 B.C.) which finally influenced the Chinese culture profoundly in its ethics of patience, simplicity, contentment and harmony for over 2,000 years to be given up at last and alas, recently by the Chinese Communist Government confiscating Taoist temples and land and disbanding Taoist clergy which explained the universe as a process of continual flow and change with Yin and Yang' as complementary poles, faminine-masculine, contractive - expansive, conservative-demanding, responsive aggressive, co-operative. competitive, co-ordinating-analytic, intuitive-rational etc., confu. sing most of the Western scholars who associated it with moral values of good and bad comes nearer to the concept of Samyaktva' of Jainism where the universe is explained as only t dynamic balance between the two. Yin or Yang is not good or bad, it is only the balance or imbalance between the two that is good or bad. Change according to Chuang Tsu does not occur as a consequence of some outer force but is a natural tendency innate in all things and situations. The Jaina concept of 'Pudgala' amply fits in here. According to Taoism, the universe is engaged in ceaseless motion and activity in a continual cosmic process and this is exactly what is meant by 'ceaseless interplay of karma particles with the soul' in Jainism. The notion of absolute rest or inactivity was almost entirely absent from Chinese Taoist or any other philosophy. The state of absolute immobility is such an abstraction that the Chinese could not conceive or understand it. It was only left to Indian Vedantins and Jainas to conceive and understand about a state of Existence which was absolutely immobile, the state of the Unmanifest Divine, the Parabrahman and the Siddha, which could at
