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APPENDIX.
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to be incorporated in the Vedas, is involved in obscurity, the only thing certain about them being that they were opposed to the true spirit of Hinduism, and, therefore, must have been added later on, under some evil influence, since it is not likely that a purity loving religion would indulge in this kind of cruel and misleading symbolism.
This finishes our survey of Hinduism which entitles us to hold that precision of thought and language has never been a distinguishing feature of that creed at any stage of its activities. This amounts to saying that Hinduism has never been free from the nebulosity and confusion of thought which are the distinguishing marks of mystic poetry, and that its foundation consists solely in a collection of emblematical hymns, addressed to personified powers and forces, hence, imaginary deities, springing up in the mystery-loving fancy of the poetsages of the past.
When we turn to Jainism we find a very different state of affairs. It is a thoroughly scientific system of religion and insists on a thorough understanding of the problem of life, or soul. Far from having received periodic additions, it has descended to us in its original form, and although a few schisms have taken place in its constitution during the last 1800 years or so, nothing of importance has been added to or subtracted from its teaching
It is necessary to refer briefly to the teaching of Jainism to understand the marvellous perfection of thought exhibited by it. It points out that the attainment of the supreme bliss, the condition of Godhood, is
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