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FACETS OF JAINA RELIGIOUSNESS
The root cause of helplessness of beings lies in their karma. Once karma is allowed to come into existence there is no escape from its evil consequences such as birth, old age, death, disease, anxiety, fear and unpleasant feelings (jādijarämarañarujā cimtābhayavedaņādiye). When a jiva's karma has risen, there is here no protection nor any refuge for him; even if he goes to the underworld, he is not deiivered from suffering. One may seek shelter anywhere in mountain caverns, forests, rocks, earth, ocean, and reach the very end of the universe, even then one is not delivered from the consequences of a committed deed.20 Such is the grim reality of aśarana. He who is disgusted with the thought of his own complete helplessness, does not seek to identify himself with wordly objects. He seeks to walk on the path indicated by the Omniscient Lord.21
The Buddhist texts contain numerous statements of parallel import and significance. We will cite a few of them. The Jaina conception of triple refuge--darśana, jñāna and caritra-is matched by the Buddhist conception of triple refuge--the Buddha, the Dharma and the Sangha. The Buddhist texts also declare that all the other forms of refuge are insecure, the Three Jewels are the only secure refuge. "Driven by fear, men go to many a refuge-mountains, forests, groves, trees and shrines. But no such refuge is safe, no such refuge is supreme. One is not emancipated from all sufferings by going to such a refuge. He who has taken refuge with the Buddha, the Dharma, and the Sangha, sees with right knowledge the Four Holy Truths--Suffering, Cause of Suffering, Transcendence of Suffering, and Holy Eightfold Path leading to the cessation of suffering. This indeed is the secure refuge. This indeed is the supreme refuge."22 These verses might also be interpreted as expounding a conception of four refuges viz. Three Jewels and the Four Truths. If this interpretation be a correct one, then we have more or less a corresponding Jaina conception of four refuges (cattāri saranam), viz. Arhats, Siddhas, Sadhus, and the Dharma expounded by the Kevalin. 2 8
The Dhammapada also teaches that there is no escape from death nor from the evil consequences of one's deeds. Not in the sky, not in the midst of the sea, nor in a mountain cave, is there a place in the whole world abiding where an evil-doer might be freed from the consequences of his evil deed or abiding where one might be able to
20. Bhagavati Aradhana, vv. 1729-1731. 21. Sarvārthasiddhi on IX. 7, p. 316. 22. Dhammapada, w. 188-192. Cp. Dharmasamuccaya, verse 204
na mantrauşadhakarmāņi na deva năsurăstatha/
kalapaśena baddhasya trataro hi bhavanti tell 23. See Jinasahasranama-vrti, p. 139;
Jhānāranava, XXXVIII. 57 and comment on p. 377.
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