measure of the stature of the fulness of Christ'.[1] The key-word of Jainism, on the other hand, is the elimination of personality. So long as a man has to live in this world, he should daily curtail his opportunities of development; and if he attains to the ascetic life, he should see to it that his personality withers the faster, for atrophy is his goal.
It will be remembered that before Mahāvīra's death nine out of his twelve disciples carried their Master's precepts to their logical conclusion and gained the goal of death through religious suicide by starvation; and we have seen how, through the long centuries right down to the present time, this has been the practice of his most devoted followers. What could be a greater contrast than the lives of the twelve men who followed Christ, and whose work after His death and resurrection turned the dead old world upside down; for the Master they served was one who had come to give Life, and to give it more abundantly.
The un-
known
God of
Jainism. There is a strange mystery in Jainism; for though it acknowledges no personal God, knowing Him neither as Creator, Father, or Friend, yet it will never allow itself to be called an atheistic system. Indeed there is no more deadly insult that one could level at a Jaina than to call him a nāstika or atheist.
It is as if, though their king were yet unknown to them, they were nevertheless all unconsciously awaiting his advent amongst them, and proudly called themselves royalists.
The marks which they will ask to see in one who claims to be their king will be the proofs of Incarnation (avatāra), of Suffering (tapa), and of the Majesty of a Conqueror (Jina). But when once they recognize Him, they will pour out at His feet all the wealth of their trained powers of self-denial and renunciation. Then shall He, the Desire of all nations, whose right it is to reign, take His seat on the empty throne of their hearts, and He shall reign King of Kings and Lord of Lords for ever and ever.
- ↑ Eph. iv. 13.
