oyed then the soul
wanders into the "No-World" _(aloka)_ as the Jain says, i.e. into the
heaven of Jina 'the delivered', lying outside the world. [Footnote: On the
Jaina Paradise see below. Dr. Buehler seems here to have confounded
the _Aloka_ or Non-world, 'the space where only things without life
are found', with the heaven of the Siddhas; but these are living beings
who have crossed the boundary] There it continues eternally in its pure
intellectual nature. Its condition is that of perfect rest which nothing
disturbs. These fundamental ideas are carried out in the particulars with
a subtilness and fantasy unexampled, even in subtile and fantastic India,
in a scholarly style, and defended by the _syadvada_--the doctrine of
"It may be so",--a mode of reasoning which makes it possible to assert and
deny the existence of one and the same thing. If this be compared with the
other Indian systems, it stands nearer the Brahma[n.] than the Buddhist,
with which it has the acceptance in common of only four, not five
elements. Jainism touches all the Brahma[n.] religions and Buddhism in its
cosmology and ideas of periods, and it agrees entirely with regard to the
doctrines of _Karman_, of the bondage, and the deliverance of souls.
Atheism, the view that the world was not created, is common to it with
Buddhism and the Sa[.n]khya philosophy. Its psychology approaches that of
the latter in that both believe in the existence of innumerable
independent souls. But the doctrine of the activity of souls and their
distribution into masses of matter is in accordance with the Vedanta,
according to which the principle of the soul penetrates every thing
existing. In the further development of the soul doctrine, the conceptions
'individual soul' and 'living being' to which the Jaina and the Brahma[n.]
give the same name,--_jiva_, seem to become confounded. The Jaina
idea of space and time as real substances is also found in the
Vai['s]eshika system. In placing _Dharma_ and _Adharma_ among
substances Jainism stands alone.

The third jewel, the right Walk which the Jaina ethics contains, has its
kernel in the five great oaths which the Jaina ascetic takes on his
entrance into the order. He promises, just as the Brahma[n.] penitent, and
almost in the same words, not to hurt, not to speak untruth, to
appropriate nothing to himself without permission, to preserve chastity,
and to practice self-sacrifice. The contents of these simple rules become
m