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IDEALISM AND REALISM
175 for a while another goal, in which death, not life, is the prize, cessation not development the ideal."'170
“Both ( Hinduism and Jainism) use the same words, such as mokṣa and nirvāṇa, and both think of the highest state as attained by those who have completely stultified their personality, and who are not perfected characters but perfectly characterless beings who touch life on as few points as possible."171
" It seems, in fact, impossible for any religion which is not illuminated and irradiated by Hope to become a really missionary faith."172
“The more one studies Jainism, the more one is struck with the pathos of its empty heart."173
In order to realise the nature of the Jaina ideal one has only to stand within one of their richly carved temples, or gaze at the face of one of their great colossi, lost in the exuberance of its peace and contemplation. Their mythology and their literature penetrate the utmost depths and variety of human thought and imagination. Their ethical ideal reaches the boundaries of theoretical perfection. The supreme goal of their life is to be perfect as the Arhat or Jina or Tirthankara is perfect: literally, the Deserving, the Conqueror, the Founder of the Path across the Ford : perfect in the Triple way of Right Faith, Right Knowledge, and Right Conduct. Indeed, the harmonious combination of these three, each in its fullest development, is the supreme ideal to be attained ; and the ideal is attainable by all including the lowest forms of life and existence. Failure in one form of existence is only a steppingstone to another in which to set right the mistakes and resume the lost path. No one, however low and fallen, is doomed; all have salvation. What could be more optimistic or more dynamically optimistic in its outlook!
Indeed this raises the question, 'Who is a pessimist?' and What is pressimism ?' But a discussion of this, as already 170 Mrs. Stevenson, The Heart of Jainism, p. 1. 171 Ibid., pp. 171-72. 172 Ibid., p. 275.
173 Ibid., p. 289.
