Jain Journal 1995 10

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

Page 29

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JAIN JOURNAL : Vol-XXX, No. 2. October 1995
The deep enquiry into the self has been a revolutionary change from the then existing popular trend to sacrificial ritualism and its heavenly fruits.4 Buddhism does not explicitly deny a soul but it only affirms impermanancy to any reality. Both Jainism and Buddhism acknowledge sacrificial rituals as only means (plava evd 'frail boats' to cross the river of Ufe) and not as ends.5 Even bad as well as good deeds result in karma formation and hence they have to be transcended. heavenly abodes are only a 'better' resting place for the time being and not for ever, the end. The end is total liberation from samsāra sāgara for which ascetic practices and moral discipline are a must.
To the śramana, human person is only one entity in the totality of living and non-living entities. To a Jain, human person is only one among the sad jivas or six-living beings from one sense to 6 senses. All that pertain to a jia, its qualities and the like are shared by all living orgainsms in different intensities. To a Buddhist, human person is like any one of the passing phenomena. The nature and singnificance of a human person in these two traditions are founded on their understanding of reality.
In both theses traditions human birth is held high. It is only through human existence a fwa can work for its own salvation or total liberation. Jaina tradition affirms the innate strength of a jiva, the capacity for full growth in a metaphysical and religious sense. Any outside helper such as time, nature, fate, accident, God or īśvara etc.
4. Buddhism is opposed to any outward and non-moral conception of
purity (Dhammapada ch.26, on what it means to be a true Brāhman). It has rather condemned 'austerity' measures for purification (Samyutta Nikāya I. 103); 'fire rituals' for purification (Samyutta Nikaya I. 169); also 'tapas' of the five fires (Digha Nikāya I. 165 1): 'water ablutions for purification (Sam. N.I. 183 also Majjhima Nikāya I. 39). Buddha advocates ethical purity unaided by external symbols and emphasised
the inward purifying fire (see Dhammapada, 'path of purity'). 5. Sacrifices could not do any more than secure temporary happiness in
higher forms of existence and not completely free people from the cycle of cycle of existence. (Chandogya Upanişad ch.8, Mundaka Upanişad I.2); Vedic and allied knowledge and all existing knowledge was clearly recognized as insufficient for the attainment of salvation (Chand. Up.7.10; Br. Up. vi. 2; Kath Up.I. ii..23); brahmins go to the ksatriyas to learn about the nature of ātman (for instance, Aśvapati Kaikeya, Sacred Books of the East, Vol, 1, pp 85-91; Chand. Up. v. 11.24; v.3.7; Br. Up.ii.1). Incidentally Jainism and Buddhism are known as 'Ksatriya Religions'.