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is the living characteristic of the Jain religion. The sharp differentiations are visible only at the time of the birth of institutions. The conflicts they create in society are ultimately reduced to a state of equilibrium through giving and taking. So now, so far as masses are concerned, there will be found very little difference between Jairs and Hindus. The philosophical part of a religion is grasped only by a few; the majority are satisfied with formalism. Still, the Hindu life has received an abiding impression from Jain teachings. As Mr. Whish suggested, all movements for the humane, treatment of animals must be largely, and are, in fact, indebted to Jainism. If we search for the real difference we shall find it only when we compare a cultured (in the Hindu sense) with a cultured Jain(in the Jain sense). The cultured Hindu believes in the offering of oblations to the manęs of his ancestors, and does offer them; the cultured Jain does not. The ethical vows of a cultured Jain are stricter than those of a cultured Hindu. The record of crime in India bears ample testimony to the fact that very few Jains commit voilent crimes. Sir william Rattigan has told you that the Jains are of a very estimable character, men of high principles. I have already quoted the opinion of Lord Curzon about the Jains at the end of my paper
In conclusion, I must again express my gratefulness to the Chairman and other speakers for their helpful
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