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INTRODUCTION later were used to kindle the fires in the baths of the invading foreign potentates. Much bas, in this way, disappeared of the teaching of truth. Much had already been lost ere this on account of the growing inability of men to retain in their memories the whole of the Teaching of Truth, which was for the first time reduced to writing long long after Mahavira. Interpolations, embodying Brahmanical ritual, would also appear to have been made in some of the Jaina Books, to soften and appease Brahmanical hatred. Probably this was the only means left under the circumstances of preserving the Faith and the community of the Faithful. Some of the Hindu gods also were given minor seats in the Jaina temples, about this time, with a similar motive. They are termed Kshetrapāla. (the Protectors of the place). They certainly protected the temples from Hindu fury; but failed against the Muslim onslaught. Hindu converts into Jainism were also not unlikely to introduce (quite unwittingly and with the best of motives of course) their earlier impressions of the Hindu mythology into the Jaina Tradition. All this is quite natural and intelligible on natural grounds. But notwithstanding all these drawbacks, Jainism is still able to present a dignified religion and a doctrine that is altogether scientific in its exposition, and
