Doctrine of Liberation in Indian Religion

Author(s): Shivkumarmuni
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi

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THE DOCTRINE OF LIBERATION IN INDIAN RELIGIONS
fundamental theoretical basis of the Buddhist technique of liberation.
In conclusion to this brief discussion of the Buddhist attitude to the idea of atman we may refer to the views of Nāgārjuna and Candrakirti, two of the greatest masters of Mahāyāna thought. juna has said in one of the crucial verses of his Madhyamakaśāstrall that the Buddha has taught self (ātman) as well as not-self (anätmun); but he has also taught neither self (atman) nor not-self (anātman) whatsoever. Candrakīrti in his commentary on this verse points out that Lord Buddha, out of great compassion, taught the existence of ātman to those men of perverted views who did not believe in the existence of this world, the other world, the law of karma, and were thus given to nihilism. In order to save them from going to perdition, he expounded the existence of self. For the benefit of such beings as are devoted to virtuous deeds and find it difficult to get out of the round of birth and death because of the satkāyadrsti or the view that the personality is real and the self is durable, he taught the doctrine of not-self so that desire for nirvāņa could be developed in their hearts. Finally he taught neither the existence of self nor the existence of not-self whatever to those excellent disciples in whom self-love had died down and who were sufficiently advanced in the spiritual path and were capable of penetrating into the Buddha's profound teachings. This means that from the ultimate standpoint there is neither self nor not-self in nirvāņa.
THE DOCTRINE OF SELF IN JAINISM
The word jīva or ātman is commonly used for self or soul in Jainism, though several other words, like prāņi, bhūta, sattva, vijña, veda, ceta, jeta, etc.,12 occassionally occur expressing the same meaning. Jainism recognizes jīva or self as an eternal entity. The defining characteristic of self is sentiency, and hence it is different from the material objects. Self is regarded as beginningless and as having unending continuous existence. It has neither a beginning nor an end; it is an entity which lived in the past and which continues to live in the present, and which will certainly live in future too. Though it cannot be percieved, yet it has some
11. Madhyamakaśāstra with commentary of Candrakīrti, XVIII. 6
ātmetyapi prajñapitamanāimetyapi desi tam
buddhairnātmā na cānātmā kas cidityapi desitam// 12. See Bhagavati sūtra, Eng. tr. by Lalwani, vol. II, p. 179.