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the general law. So that in both processes the results have to be verified by actual experience. By themselves they are not a permanent test. They are not always a correct measure of truth.
In the view of Jain philosophy, the measure of truth is Samyag-inana, that is, knowledge purged of all infatuating elements. The constitution of man is such that as soon as he removes moral vices, his intellective processes flow into a pure channel. I may add that knowledge as knowledge or morality as morality is not the ideal of the Jains. In fact, some kind of action always goes with every form of knowledge. We never meet with knowledge without action, or action without knowledge. True advancement consists in both being right and consistent.
Coming back to the question of the first beginnings of philosophy, we say that primitive systems, in search of reality, are satisfied when they postulate a simple substance for the explanation of the complexity of the universe. This kind of reflection, though primitive, is an improvement on the spirit of conquest, devastation, and extirpation. Centuries of peace, industry, and reflection develop better culture and higher civilization. The history of all Nations bears ample testimony to this fact. India is no exception to this rule. The day on wbich the Aryan ancestors of modern Hindus first began to
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