Study Vedas every day; do properly the karma prescribed therein; through that (act), worship the Lord ; give up the thought of doing an act with desire ; shake off the group of sinful deeds; consider the defect in worldly pleasure; strive for the desire the knowledge of Átmán ; get out of your home without delay.
वेदान्तवाक्येषु सदा रमन्तो भिक्षान्नमात्रेण च तुष्टिमन्तः । विशोकवन्तः करणैकवन्तः कौपीनवन्तः खलु भाग्यवन्तः
We fail to find any healthy principle of war in the Bible, The Israelite fighting aimed at the extinction of enemies, and sowed vengeance and rancour in human hearts. Since the Prince of Peace did not come for peace but for fire and sword, as he said himself, he asked his disciples to sell even their clothes in order to purchase weapons of war. His mind seems to have been agog with various other high-flown but contradictory ideas, but he could neither digest them nor reconcile them to each other.
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A practical jurisconsult (jurisperitus), or a professional lawyer, is one who is skilled in the knowledge of positive external laws, and who can apply them to cases that may occur in experience. Such practical knowledge of positive right, and law, may be regarded as belonging to jurisprudence (jurisprudentia) in the original sense of the term. But the theoretical knowledge of right and law in principle, as distinguished from positive laws and empirical cases, belongs to the pure science of right (jurisscientia).
If morality finds in the holiness of its law an object of the greatest respect, then at the level of religion it presents the ultimate cause, which consummates those laws, as an object of adoration and thus appears in its majesty. But anything, even the most sublime, dwindles under the hands of men when they turn the idea of it to their own use.
The fact is, as experience shows, that new life is not the result of each and every act of sexual intercourse. God has wisely ordered laws of nature and the incidence of fertility in such a way that successive births are already naturally spaced through the inherent operation of these laws. The Church, nevertheless, in urging men to the observance of the precepts of the natural law, which it interprets by its constant doctrine, teaches that each and every marital act must of necessity retain its intrinsic relationship to the procreation of human life.
A virtue is defined as an habitual disposition to perform acts which usually have the best results; and the notion that virtue is the sole good is discussed and rejected. It is pointed out, that those who have professed this view have yet thought it possible that virtue should be rewarded in heaven by happiness, thereby showing that they regarded happiness as also good; for if virtue were the sole good, it would be logically compelled to be its own reward.
Our search for the Ideal must be limited to a search for that one, among all the wholes composed of elements known to us, which seems to be better than all the rest. We shall never be entitled to assert that this whole is Perfection, but we shall be entitled to assert that it is better than any other which may be presented as a rival.
The most marked instance of this inconsistency is to be found in the common Christian conception that virtue, though the sole good, can yet be rewarded by something other than virtue. Heaven is commonly considered as the reward of virtue; and yet it is also commonly considered, that, in order to be such a reward, it must contain some element, called happiness, which is certainly not completely identical with the mere exercise of those virtues which it rewards.
And similarly the orthodox Metaphysical Ethicist differs from the mere Naturalist, in holding that not everything which we actually will is good, nor, if good, completely good: what is really good is that which is implied in the essential nature of will. Others again think that Feeling, and not Will, is the fundamental datum for Ethics. But, in either case, it is agreed that Ethics has some relation to Will or Feeling which it has not to Cognition, and which other objects of study have to Cognition.
The doctrine that pleasure, among other things, is good as an end, is not Hedonism; and I shall not dispute its truth. Nor again is the doctrine that other things, beside pleasure, are good as means, at all inconsistent with Hedonism: the Hedonist is not bound to maintain that Pleasure alone is good, if under good he includes, as we generally do, what is good as means to an end, as well as the end itself. In attacking Hedonism, I am therefore simply and solely attacking the doctrine that Pleasure alone is good as an end or in itself