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emancipated, is subject. What that Law is and how by it the soul, or spirit is governed is explained in brief in the following pages. In the absence of an exhaustive work specially dealing with Karma, as it is understood by the Jains, this volume would be of immense use to the students of Jainsm. No vivid and real idea of Jainism can be formed without a thorough conception of the law of karma.
In my preface to the Yoga Philosophy I have alluded to the deficiency of literature on Jainism in Western languages. This is however no less true of Indian Vernaculars in general. Would that those, whose duty it is to secure the permanence of the faith, awaken to this necessity. The times and circumstances are altered and the activities of the followers of the faith should also be adjusted, at least proportionately, in conformity with the needs of the situation. There should come into existence a class of Jain scholars and translators, who may well carry out this object. This however will continue to remain only a pious wish until the method of charities is relatively changed.
In conclusion I am thankful to the Trustees of this fund, for including this book in their series.
The Jain Office, Bombay, 28th February, 1913
Jain Education International
BHAGU F. KARBHARI.
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