Jain Journal 2001 07

SR No.: 520143
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 2001
Total Pages: 74
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 4 MB

Page 16

KANSARA : JAINISM, MAHĀVĪRA, BUDDHA AND NIRVĀŅA and shadowy realm, unable to affect the affairs of men, but happily removed from all chance of rebirth. 16 At any rate, the primary aim of Jainism is the perfection of the soul, disentangling it from karma. Jainism is largely ethical in intent rather than metaphysical. Asrava or the forging of the fetter of karma around the soul, and samvara or the prevention of that occurrence constitutes the core of Jain teaching, the rest being only an amplification of these principles. 17
On his enlightenment the Buddha announced I have gained coolness and have attained nirvana. To found the kingdom of Truth, I go to the city of Käsi; I will beat the drum of the immortal (amata) in the darkness of the world. 18 He speaks of it as coming of all conformations to an end, the loosening from everything earthly, the extinction of desire, the cessation of longing, and the end. Nirvana or the extinguishing, the ideal is perhaps the most controversial concept in the Buddha's thought. Literal meaning of the term 'nirvāna' is extinction as of fire. 19 The Buddha says that everything, including the senses, the body, and the mind, is burning; they are all in flames, The fuel that burns these are passion, desire, hatred or anger and ignorance.20
Some of the prominent features of the Buddha's views on nirvana are as follows: It is the annihilation of passion, hatred, stupidity, the annihilation of manifold evil and wrong states of mind.21 At times he regards desire or thirst resulting in clinging as the cause of bondage, at other times ignorance (avidyā) or taint (asrava), attachment and karma. So nirvana is the removal or destruction of these. 22 Ignorance which is often considered as the primary cause of suffering (dukkha) is removed through knowledge variously described as bodhi, sambodhi, vidyā, prajñā, jñana; it is looked upon as a direct realisation, an intuitive knowledge, and is compared to the dawn of light.23
Landa
16. S. Radhakrishnan, : 'Indian Philosophy (George Allen and Unwin, Ltd.,
London), vol. I, 1923, pp. 293; 331. 17. Hajime Nakamura, op.cit., pp. 151-152. 18. Vinaya pitaka or the Book of Discipline, Vo, IV, Mahāvagga 68; Transl.
by I.B. Horner, London, 1951. 19. Digha Nikaya, or Dialigues of the Buddha, Vols. I-III, Transl. By Rhys
Davids, 2.15ff; Sutta Nipāta 235. 20. 'Vinaya pitaka or the Book of Discipline, Vol. IV, Mahāvagga 1.21; Transl.
by I.B. Horner, London, 1951. 21. ibid., Vinaya Pitaka 6.31. 6-9. 22. The Digha Nikāya, the Sutta Nipata, and the Amguttara Nikāya mention
bhavanirodha, rägakkhaya, āsavānām parikkhaya, etc. 23. Chakravarty : op.cit. p. 111.