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minds of the Jain philosophers and which practically moulded their philosophy into its present shape is that the additional sufferings which our soul undergoes beyond the limits of animal sensibility are contributed by our own intellectual endowments. It is because we look before and after from the point where we are now standing, because our mind can well detect beforehand the actual and the possible, because the visible has no power to blot out the invisible from our thought, that with us no pain can perish in a moment, but on the contrary, leaves on us many a vestige on its departure. Memory although it seems to have the cruel property of stripping the evil of its transitoriness, has also the brighter aspects as well in as much as it sends forth a notice of the approach of the evil and betrays the secret of it and men suffer as they fail to catch these warnings. What would then be the correct view of it? Would you renounce this foresight, this reason altogether and revert to the mere animal existence to be saved from the tears ? Would you forsake your many-chambered mind and shut yourself up
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