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culture of the Jainas. How could 8 religion which enjoins upon its monastio followers-who, indeed, bave ever been in great numbers side by side with its laymen and were scholars of high repute—to remain engaged during the wbole time of their life, in preaching the truth far and wide and to stay not more than three days at a place, except the rainy seagon,? be asoribed as wanting in the missionary spirit ? On the contrary, we find & very clear account of Jain monks, kings and merchants, who went out side India and carried the blessed Abinga mes. sage of the Tirthankaras to far off countries in the Jaina canonical books. In India itself, many a tribe of non. Aryan stock e.g. Bbars and Kurumbas were converted to Jainism and were raised to the status of the ruling chiefs. Bhar and Kurumba roliog chiefs played an important part in the mediaeval bistory of Jainism. Even foreigners like Parthia D84 and Indo.Greeks, Sudras and even Muslims were taken into the fold of Jainism, Jaid images, wbích were caused to be consecrated by these people are avail. able and worsbipped by the Jainas, Jain lyrics and hymns composed by Muslim converts namely Jinabakbaba,
1. AIYANGAR, Studies in the South Indian Jainism, pp. 1–178 2. Jaina Penance, P, 79. 3. OPPERT, Original Inbabitants of India, pp. 238.
"......there were Parthians at Mathura who had immigrated during the rule of the Ksatrapas and who, although they were converted to Jaina-upheld the tradition of thoir nativo land......"
-Prof. H. Luders (D. R. Bhandarkar Volume, P. 288 ). 8. LAW, Historical Gleanings, P. 78. 6. BULHER, Indian Sect of the Jainas: P, 3.
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Shree Sudharmaswami Gyanbhandar-Umara, Surat
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