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the philosophy.
AN EPITOME OF JAINISM.
But such a good as understood and con
ceived in terms of pleasure in the philosophy Criticism of of passion, can it secure us any basis for the
formation of a definite moral code? In fact, pleasure without bounds, without choice, without fore-sight ; pleasure taken by chance and according to the impulse of the moment; pleasure sought and enjoyed under any form in which it may present itself; a brutal sensual pleasure preferred to any intellectual pleasure thus understood destroys itself ; for experience teaches that it is followed by pain and is transformed into pain. Such a principal therefore is self-contradictory and falls before its own consequences. And this is why we find the ancient classifying pleasure into two kinds-Nitya and Anitya. The pleasure derived from the gratification of the senses is what they term as transitoryAnitya. It is but a mingling both of joy and grief; it disturbs the soul for a moment only to add to it more grief than joy. Having thus experienced the bitter consequences of seeking temporal good as transitory pleasure, the voluptuous philosophy, however seductive it might be,
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