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AN EPITOME OF JAINISM.
tue refers not
ly from the constant presence of unrealised ideals—the ideal of liberation and omniscience. The sense of shortcoming, of broken purposes, of blighted visions which cause. many a chill on the most genial hours, admit of no other more rational explanation. And this feeling of uneasiness, this feeling of discontent-is that which saves the individual as well as the nation from every sort of moral stagnation and stationary existence.
In another respect there is also a slight
difference between Jainism and Western Vice or vir- philosophy which consists in this that to character here virtue does not directly refer to
the excellence of character as in the West, but to the conduct conducive to the realisation of moksha. The conduct, being but a partial revelation of the character, the Jains confine the terms Papa and Punya i.e., vice and virtue, to the conduct itself, regarding the character which reveals itself through the conduct conducive to selfrealisation, as simply religious ; for here religion and morality, both having the common end in view, mingle together and are regarded as inseparable.
but: to conduct.
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