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80 RELIGION AND PHILOSOPHY OF THE JAINAS the actual possibility of Brahman; what I am implicitly must become explicit. There is a vast difference between the implicit and the explicit. Those who do not recognize this difference would never make an attempt to become rational and free.
In the view of Jaina philosophy, the measure of truth is Samyag-jñāna, that is, knowledge purged of all infatuating elements. The constitution of man is such that as soon as he removes moral vices, his intellective processes flow into a pure channel. I may add that knowledge as knowledge or morality as morality is not the ideal of the Jainas. In fact, some kind of action always goes with every form of knowledge. We never meet with knowledge without action, or action without knowledge. True advancement consists in both being right and consistent. Concluding Remarks
It will be seen from the foregoing remarks that the ideal of the Jaina philosophy is the physical, mental, moral, and spiritual perfection and (after death or rebirths if necessary) attainment of perfect spiritual individuality which does not disappear, is not dissolved, is not merged into a supreme being, is not a state of unconsciousness, but persists for ever and consists of perfected consciousness and highest rectitude. This being the goal of every living being, life in every form is highly respected by the Jainas. The universe is not for man alone, but is a theatre of evolution for all living beings. 'Live and let live' is their guiding principle. Ahimsā paramo dharmaḥNon-injury is the highest religion. Their ceremonial worship, institutions, manners and customs (purely Jaina) all rest on this grand fulcrum of Ahimsā. Man, in his desire to continue his life forces so that he may do the highest good while living here, is obliged to destroy life; but the less and lower form of life he destroys, the less harmful karmas he generates. This is the basis of the strict vegetarianism of the Jainas. Acting on that idea, they have built homes for maimed or old animals in many cities and towns of India, where they are fed and taken care of until they die a natural death. The preaching of that grand principle has almost entirely superseded Brahminical sacrifices of animals.
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