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of caste and creed. According to some, this was by far the most potent factor in the propagation of the Jaina religion. For this they established alm-houses, rest-houses, dispensaries and schools wherever they were concentrated in good numbers. It must be noted to the credit of the Jain that they took a leading part in the education of the masses. Various relics show that formerly Jaina ascetics took a great share in teaching children in the Southern countries, viz. Andhra, Tamil, Karanataka and Maharashtra. In this connection Dr. Altekar rightly observes that before the beginning the alphabet proper the children should be required to pay homage to Ganesa, by reciting the fomula "Sri Ganesāya Namah" is natural in Hindu society, but that in the Deccan even today it should be followed by the Jaina formula "Om Namah Siddham” shows that the Jaina teachers of medieval age had so completely controlled the mass education that the Hindus continued to teach their children this or ginally Jaina formula even after the decline of Jainism. Even now the Jainas have rigorously maintained the tradition by giving freely these four types of gifts in all parts of India. In fact the Jainas never lag behind in liberally contributing to any national or philanthropic cause.
Another important factor which helped the continuation of the Jaina community is the cordial and intimate relations maintained by the Jainas with the Hindus. Formerly it was thought that Jainism was a branch either of Buddhism or of Hinduism. But now it is ger accepted that Jainism is a distinct religion and that it is as old as, if not older than, the Vedic religion of the Hindus. As Jainism, Hinduism and Buddhism, the three important ancient religions of India, are living side by side for the last so many centuries, it is natural that they have influenced one another in many respects. In matters like theories of rebirth and salvation, descriptions of heaven, earth and hell, and belief in the fact that the prophets of religion take birth according to prescribed rule, we find similarities in the three religions. Since the disappearance of Buddhism from India the Jainas and Hindus came more close to each other and that is why in social and religious life the Jainas on the whole do not appear to be much different from the Hindus. From this it should not be considered that the Jainas are a part of the Hindus or Jainism is a branch of Hinduism. In fact if we compare Jainism and Hinduism, we find that the differences between them are very great and
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