Jain Journal 1993 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 39

OCTOBER, 1993
"The living world is afflicted, miserable, difficult to instruct and and without discrimination. In this world full of pain, suffering by their different acts, see the benighted ones cause great pain' (Acārāna, 1.1.2.1). The system also explores carefully what is life and what it is not, what makes them come together, the consequent bond and other limitations, the means of realizing the original identity which is the true liberation and Religion, which is the compendium of the whole process.
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Roots of Ahimsa, a philosophical outlook :-The metaphysical belief in the existence and the spiritual perfection of the soul is restricted only to human beings in certain systems like Christian metaphysics based mostly on Greek and Hellenistic Philosophy. In spite of acknowledging the instincts, the feelings and certain other behaviours closer to human beings it is construed that animals do not have the spiritual capacity to ascend the ladder of perfection. Whereas the Indian philosophical systems, except the Lokayatas or the materialists and early Buddhist thought, have all agreed upon the presence of an enduring spiritual entity called Jiva or Atman in all living beings because it is that which defines 'life' and it is that which transmigrates from birth to birth untill the final liberation. One cannot talk about karma and its role in life without the presence of the soul. Even Buddhism which does not believe in any 'permanent' substance has not outright denied the existence of the soul." The system further believes in the age-old concept of transmigration, although it has its own way of explaining the process.
4 Arya Sayyambhava's Dasavaikalika sutra, Jaina tattva or the philosophical system comprises, of the concept of Jiva (life-princeple). Ajtva (matter), Asrava (the inflow of karmic matter), Bandha (bondage), Samvara (checking of the inflow), Nirjara (getting rid of the accumulated karma) and Mokşa (the final liberation) Tattvarthasutra, 1.4, Vacaka Umāsvati, Tr by K. K. Dixit, Comm. by Sukhlalji, L. D. Series 44, L. D. Institute of Indology, Ahmedabad 1974.
5 The soul-body dualism are opposed to one another as good and evil aspects of man. This is reflected in the biblical traditions: St Paul's letter to the Romans Ch 8, Verse 13; St John's Gospel, Ch 3, Verses 5-8; Ch 4, Verse 24, etc
6 Of all texts, the Upanisads refer to the existence, nature and the function of atman in several places: see my article of Jaina spirituality in the Journal of Dharma, Vol XIII No. 3, Sep '88 pp 218-19 (Dharmaram College, Bangalore)
7 In a dialogue on the metaphysical enquiry regarding the existence of the soul after death, Buddha tells his disciples that it is a futile task to discourse on the topic and not useful in the path of deliverance.
Also in several other places he expounds the composite and conditional nature of things (Mahāparinibbana sutta pp 155-56). The simile of the chariot in Milindapanha confirms this view (Milinda panha, ed by Trenckner pp 25f), (As quoted in De Bary Theodore, The Source book of Indian Tradition, Motilal Banarsidass 1963, pp 106-8, 112-14)