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the propriety of this enlargement of the moral sphere, it depends on the moral susceptibilities of the man to decide the point.
The above is not a sketch of Jain philosophy in any way. It is an endeavour to point out to thoughtful students of comparitive religion and moral philosophy that a vast and fruitful field is. all but unexplored by them. True that scholars like Jacobi have been spending good deal of valuable labour upon this subject. I profess to enlighten none of this class. Yet I may venture to say that the labours hitherto spent are chiefly confined to the literery aspects of Jain scholarship. The few works translated into English are only works of secondary value from ethical and theological standpoints. The above will clearly bring out the fact that Jainism is as vigorous and practical a school of thought as any European school and that it adds to its logical keenness all the thoroughness of a wellcut Eastern system. It would be a material
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