alms, are immersed in meditation, preach religion: these are to be considered gurus.'
And in contrast the Jaina say:
'They are not gurus who are slaves to all desires, eat everything, have worldly possessions, are unchaste and preach falsely.'
Still more interesting is their definition of true religion:
'That which holds beings from falling into an evil state [after death] is called religion. Self-control is the foremost of its ten divisions. The omniscient says that such a religion is the means of liberation.'
The Jaina definition of false religion runs:
'Religion which is full of false precepts, which is stained by killing, even if it is thoroughly known, is the cause of wandering through rebirths.
Covetousness (Nidāna śalya) is the third poisonous dart which destroys Right Conduct. If, for instance, when a man is performing austerities, he admits some such worldly thought into his mind as, 'Now after this austerity I may have gained sufficient merit to become a king or a rich merchant', that very reflection, being stained with covetousness and greed, has destroyed like a poisonous dart all the merit that he might have gained through the act. In the same way, if a man indulges vindictive or revengeful thoughts when he is performing austerities, the fruit of his action is lost, and no merit is acquired and no karma destroyed.
Three
Jewels
com-
pared. It is interesting to compare these Three Jewels with the Buddhist Tri-Ratna: Buddha, the Law and the Order; and with the Mohammedan Triad: Happiness (Khera), Mercy (Mera), Prayer (Bandagī); and again with the Parsī Trio: Holy Mind, Holy Speech and Holy Deeds.
Perhaps also in no more concise fashion could Jainism be compared with Christianity than through their three jewels; for whilst the Jaina believe in Right Knowledge, Right Faith and Right Conduct, referring to an impersonal system, each of the Christian jewels, Faith, Hope and Love, refers to a personal Redeemer.
