The sun. [volume] (New York [N.Y.]) 1833-1916, 1897-12-25
THE jams.
Their Peculiar Philosophy.

Besides Hindu" or Vcdic metaphysics. there
are systems in India not based on the yedas and
Upanishads, and are therefore classed as hetero-
dox by the Vedists. These are the Buddhist and
Jain systems. Much has been written and
spoken on Buddhism, but very little on Jainism.
Jain" Tor. more properly speaking. "Jaina y
means a follower OF Jina, which Is a generic
term applied to those persons liner and women)
that have conquered tho lower na%ture-passion,
hatred. and the like-and brought into promi-
hence the highest. Tho Jain philosophy. there
forc. bases it's doctrine on the absolute necessity
flor the realization Of TRUTH OF conquering the
lower nature. To tho undeveloped or INSULT
GENTLY developed observer. II is The conquerine
the realization of the perfect.
There lived many such Jinas in the past,
losopby OF the Jains. therefore. is not essentially
fonnded on any particular writing or external
consciousness. the birthright OF every soul.
The Jain philosophy teaches that the universe
and eternal in time; but the same universe. com
sidered from the standpoint OF the manifesta-
t tns OF the different realities. Is finite in space
tho universe have their cyclic laws correspond
ing to the laws OF evolution and inyolutlon. AZ
certain periods Arhats, or great Masters lSay.
Tors q mankind, are born, who. through love,
sacrifice Of the lower nature mot Of the real
Bharata. ( s%@s l ina 3, tho SSo ls Ser Arh sao Mnh q:
daerama. in the territory Of videIss.A He i hi"aai
s psresn; Eears and reached Moksha THE
The Jain philosophy also teaches that each
soul lAtnanl Is a separate individuality. uncre-
vidual soul has lived from time without beniinn.
ping IN some embodied state. evolving from the
Of Kar no .h or c n,gser s Sodha n !, through The law
have tnS aG not Se sSF9 iSii generated W6stsa in previous llyss
physlcai death, TO form another body. until
sPbsSpFs 9 pSrsI1! ifs P FsfY $685. i nni,olds IL
j. the Jain N!rvans. or MuRti o. T rRe iin md yiausii,y
u n9t merged into anything; neither is it ami
salvation, may be said simply to o eossist ie rigS St
dse eiaiis aS hieht knowledge. and right life. the
Personality Is changing evory moment. IN.
Individuality is for every moment the particullaee
Ss.~sagnu,ppyv u Iho OF the ego Itself, and Is conse.
pleasures and enioypents, Of mundane life n;
a az, fE perfection this bearing nature ia thrown
eternal bliss. II is not destroyed, nor "a ah1 q
m and i nc another ego or In q supreme being.
state OF Mukti tdeliyeranceI there is one eeo ns
81 t thn isyy1 Of SSo;: ! w .oGlld answer In tho Words
experienced. myself and my essencS ~ T%nISh
eIiroailzation-tha l am: neither mascniina
m NUNS nor neuter; neither one. TWO. nor
til mhS Wedanta metaphysics teaches that saliva.
il is not the potsnthl., knowiedge tf Brahmanl.
conquest becomes the actual; ind we are S Gma
tho other hand. J ANIL mhi tsad isis real cow. On
i Rrs ana transcendental standpoint Won arc y
comes from o Work l.s sS esseErnoiity. the real MuEtiy,
ron one alone; Through work and tnavILad hoe
folds tho s"S Sote shf apIdiyidasi develops and ss,
\ am Brahmsn," would be internreteS0 hhSGht.
or in In en- em nheSnIl am Brahman only inherently.
Possibility ~ nave the capacity or the actual
sncs S SssMssn% Sx tRs There Is a vast difsSS
Those who do mot Implicit and the explicit.
SI"na never make an attempt TO become safdaSss
> VRcaAND r. on