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reality. besides, Buddhism discards the idea of indivi duality. Jainism, on the other hand, considers individuality in the twofold aspect of permanence and transitcriness. The individual, in the Jain view, continues to exist in different states. Next the Buddhist idea of the sumum bonum is undefined. The Jain idea is that of perfection of the individual. Jainism teaches the doctrine of soul, Buddhism denies it. There are many other differentiating points, but these will do for our present
purposes.
Referring to Jain psychology and logic, the interpretations which the Chairman gave of certain words and expressions occuring in the paper-. g., "condensation." "diffusiveness"-are correct, and I must thank him for his remarks in that line. I used the phrase "indefinite cognition. By that I mean that state of the mind in which there is no clear differentiating notion about the object. It is a state in which the mind in a vague way feels that it (the object) is something. It is the state of the mind prior to analysis. In the absence of any special word which would signify this idea, I used the words "indefinite cognition," the Greek equivalent of which is synthesis.
The historical fact now revealed about the priority cf Jainism over Buddhism is, I am sorry to say, known
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