Jain Journal 1995 07

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

Page 20

LALITHA : SELF, SIN AND KARMA IN THE SŪTRAKRTĀNGA two thousand virtuous monks gain great merit and thereby become powerful gods in the Arupadhātu which is the highest heaven of the Buddhists.41
The Agnostics (Ajnanavādins) are those who stimulate to be clever, do not go beyond the confusion of one's ideas and reason irrationally being unconversant teachers without reflection speak to students untruth.42
According to the Fatalists fate is the cause of everything and they admit two kinds of men. An ignorant man is one who thinks that when one suffers, grieves, blames oneself grows weak, when afflicted or undergoes pain the cause is oneself and when other man suffers, he is responsible for the cause. Therefore, an ignorant man is one who thinks that he or the other man is responsible for one's own cause (fate), whereas a wise man when suffers thinks that neither he nor the other person is responsible for one's cause.43
According to the Nāstikas there are five elements through which it is explained whether a deed is meritorious or demeritorious.44 ACcording to them life ends here and there is no world beyond and they cannot understand whether an action is good or bad, meritorious or demeritorious, well-done or not, whether one reaches perfection or not, whether one goes to hell or not. They are one who undertake many tasks, engage in various pleasures and amusements for one's enjoyment which is the doctrine stated in the parable of the Lotus
pool.45
According to the adherents of Gosāla and Trairāsikās the world is created and it will not be destroyed and these are unaware of the truth. They say that he who possesses a pure soul is free from karman in the same state, it, in turn, becomes polluted due to pleasant excitement or hate. Just as the clear water which is free from defilements gets defiled, so also, a restrained monk who is free from karman will get defiled again.46
Jain criticism
The Commentator refutes the Buddhist contention that the four types of karma will not involve one in karmic bondage. Of these the first is an act which is a form of intention only, the second is the
41. Ibid., p. 415. 42. Ibid., p. 241. 43. Ibid., p. 346. 44. Ibid., p. 343. 45. Ibid., p. 341. 46. Ibid., p. 245.