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been virtuous or vicious. The subtleties so ingeniously suggested by the chairman were after all of very little practical importance. The question present in the minds of most of them, he thought, was what was the differentiantion between Buddhism and Jainism. Was there really any philosophical difference between the two creeds?
Mr. Coldstream had listened with great pleasure, and derived much instruction from the address. Nane of them who had lived in India could have failed to be interasted in the development of this most interesting system. At the beginning of his address the lecturer had told them of the statue carved by the carpenter which needed to be clothed. They would like very much if he, the lecturer, or other competent scholar, would do something to clothe the bare statue of the abstract description of Jainism by a description of the practical life of the Jain people. There were a good many Jains in the Punjab. In the Central Punjab (he did not think they extended as a clan beyond the Ravee) they were called Bhabrahs, while in the parts about Delbi and Hissar they were known as Saraogis. The developments of the systema in everyday life formed an interesting study as to their views of the sanctity of life and their vegetarianism. In some parts of the country it took the form of a hesitation in using vegetables of a certain kind, those, for instance, of a red colour, because, he supposed, red was the
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