They are divided, not only by this quarrel, but also by
differences about dogmas and by a different literature. The separation
must therefore be of old standing. Tradition, too, upholds this--though
the dates given do not coincide. From inscriptions it is certain that the
split occurred before the first century of our era. [Footnote: See below
p. 44.] Their opposing opinions are manifested in the fact that they do
not allow each other the right of intermarriage or of eating at the same
table,--the two chief marks of social equality. In spite of the age of the
schism, and the enmity that divides the two branches, they are at one as
regards the arrangement of their communities, doctrine, discipline, and
cult,--at least in the more important points; and, thus, one can always
speak of the Jaina religion as a whole.
The characteristic feature of this religion is its claim to universality,
which it holds in common with Buddhism, and in opposition to Brahmanism.
It also declares its object to be to lead all men to salvation, and to
open its arms--not only to the noble Aryan, but also to the low-born
['S]udra and even to the alien, deeply despised in India, the Mlechcha.
[Footnote: In the stereotyped introductions to the sermons of Jina it is
always pointed out that they are addressed to the Aryan and non-Aryan.
Thus in the _Aupapatika Sutra_ Sec.
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