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L. A. PITÁCTARE
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Was His preaching confined solely to the question of the emancipation of the soul? or was it all-wide embracing all modes of life and forms of being i Was He abie to effect harmonies adjustment between temporal and spiritual upkeep of tbe society of His times ? and if so what was or must have been the form and method of His preaching ? Nobody has, upto now to my knowledge, tried to approach thus subject in this way.
Greatmen, it is well said, are generally not understood. The vamous phases of their activities are so bright, dazzling, comprehensive and far-reaching that the ordinary man is unable to perceive, understand and digeat all of them at once Man's vision 18 dazzled even by one phase and the result is that all other aspects pass away unnoticed Under such circumstances historical perview of their activities and their consequences become more effective and important ,
Indian bistory stands divided in two big periods-one that passed before Lord Mahvõita and the other that followed Him. Best carvings in hills and dales which baffle the understanding, skill and workmanship of the present day, stupas and monuments and images that mount into the air, and best literature on varied subjects, appeared in the latter period. Great emperors, Warriors, merchants and religious men flourished in the latter period and rais ed the name of our country in the eyes of the foreigners making them look to' Bhäratvarsha as an ideal land fit to be visited for both temporal and religious education.' The country rolled in apulance owing to great commercial activi: ties carried on in this country and abroad. Compared with the above what was there in India in pre-Mahāvaira tiges A long period preceding Malāvira time was a great void having no literature, do specimen of workmanship, no merchantile activities and no individual who could show his greatness or talour to the foreigner. Be it remembered that the sons of Magadha and Kalinga 19 post Mahavira time rose to greatness and ruled oper India and outside countries securing permanent colonies for the Indians in countries outside the limits of Aryāvarta. Before Lord Mahāvīra began to preach his gospel several teachers had opened their schools and were trying to explain to their small 'clusters of students, their views agi to how to solve the knotty problems of their times. But they proved at best debating societies providing an intellectual recreation to the participants The names of all of them bave fallen into back grounds and only two perBonages Bhagawa Buddha and Lord Mahavira came into prefront. It has to be remembered that Buddhism and Jainism are pot far removed from each other. Groundwork upon which they stand is the same. Really speaking Buddhism and Jainism worked hand-in-hand like sister religions practically upto the seventh century A. D. when animosity between them began to appear. The word Jina (FT) is applied to both Buddha and Mabāvīra. Both of them are described as Mārajit (Herre). There are some minor differences between the preachings of two and those differences might be
