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ETHICAL DOCTRINES IN JAINISM
but regards plurality as ontologically certain. Only the self should refuse to be seduced by it. Thus in spite of recognising the beginningless Avidyd as the root cause of Samsāra, the implications differ. For the former plurality constitutes Avidyā, but for the latter it is the confusion of selt and not-self, of Jīva and Pudgala.
CONVERTED AND PERVERTED SOULS: We shall now in brief record the nature of the perverted and converted souls. According to the Katho panişad, the ignorant soul looks outward by his senses created as they are by God with a tendency to move externally, but the wise desiring immu. tability turns them inwards and sees the self within him. Again, the fools indulging in the pleasures of the senses walk into the snare of death, but the calm souls having learned of immortality do not hanker after ephemeral pleasures.2 The Samādhisataka recognises that the Bahirātman engaging itself in the external objects through the sense doors confounds the self with the body, but the Antarātman repents for this indulging tendency of senses and determines to see the self within.3 The Istopadesa points out that the wise man will not strive for, and rejoice in, the pleasures which are painful in their acquisition, unsatisfying after attainment, and difficult to be renounced, but the stupid relishes them on account of ingnorance.4
The Mundakopanişad recognises that the perverted souls who regard sacrifices and works of merit as most important and do not know any other highest good, are born in this world or even in lower regions after enjoying the fruits of heaven.5 The Knot of ignorance is broken of that man who knows the supreme Brahman hidden in the secret heart. The Kathopanişad says that we ought to separate patiently the Atman from our own body, as one isolates a blade of grass from its sheath.7 The Kausitaki Upanisad declares, "Just as a razor is laid in a razor case or a bird is pent up in its nest, even so is this conscious Being placed in the body up to the very nails, up to the very hair of the body."8 The Samayasāra tells us that those who, without turning towards Paramartha perform austerities and observe vows, have a yearning for Punya without knowing that it is also the cause of transmigration in Samsāra. Hence all their austerities and vows are childish. According to the Yogasāra of
1 Ka. Up. II. 1. 1. + Istopa. 17. Samadhi. 55. 7 Ka. Up. II. 3. 17.
2 Ibid. II. 1. 2.
3 Samādhi. 7, 16. 5 Mu. Up. I. 2. 10. Ibid. II. 1. 10. 8 Kau. Up. IV. 20 (Trans. Constructive Survey of Upanipadic Philosophy p. 342. Samaya. 152, 154.
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