Jain Journal 1995 10

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

Page 34

SEKHAR THE HUMAN PERSON FROM JAINA AND BUDDHIST
inflow of muddy water into the tank and then clean up the tank. Similarly Samvara refers to certain moral activities like diligent practice of the vows, right attitude of mind. impassionate dealings, control over senses/passions and 'ayoga'.28 'Ayoga' refers to 'inactivity'. Jaina meditational postures such as käyotsarga (standing posture) implies an 'arresting of movement' i. e., inactivity. Jaina understanding is that action brings about karma, whether auspicious or inauspicious and both are linked to repeated births, whereas the objective of life is to put an end to the cycle of births and deaths and hence Jainism advocates 'ayoga' or inactivity. The final spiritual stage in the ladder of perfection is known as the 'ayogakevali' stage. Jaina ethics points out that one has to transcend both good as well as bad activities (subha and asudha karma) in order to attain 'purity' of actions (suddha).29 This mental purity does not accrue karmic encrustations. Both Lord Mahavira and Lord Buddha are believed to have carried out their mission in this world with such an attitude. Transcending passions in three modes of act (body, mind, and speech) implies samatā bhāva or equanimity (and hence the word Śramana or Samana). The Bhagavad Gita30 in its effort to reconcile the Vedic/Brahmanic and Śramanic traditions substitutes 'Niskama Karma' (Passionless act) to 'inactivity'. Both niṣkäma of Gītā and suddha of the Jains are mutually inter-changeable.
61
The great ideal of life, namely Mokṣa, demands further 'purification' of the living beings and this is not possible without 'austerity'. 'Tapasa nirjarāsca' is the dictum. Complete annihilation of karma is possible only by tapas or austerity. Jaina ethics enumerates internal and external austerity-measures, 31 such as silence, study. reflection, meditation etc. A human person has to engage in listening to the word of the Tirthankaras, reflect upon them and meditate. Certain 'themes for reflection' (anuprekṣās) are given. They are the basic reflections on life and reality. For instance, the impermanancy of the world, the 'aloneness' of the soul i. e., the soul in its true nature is not identified with emotions, activity, material elements etc., karmic inflow and bondage, the method of Release etc.
The human person in an 'absolute' and 'real' sense is God (to put it theistically), but looks and behaves as though a 'good' who tries to climb the ladder of perfection.32 The Jaina philosophical
28. 'He who does not undertake new acts does not acquire karman; sinful acts are got rid of by him who does not undertake any new acts' (Sūtrakṛtānga, I.10.16).
29. Samayasara, 270 30; Bhagavad-Gita 4.19,23.
31. Tattvärtha-sutra, 9.19-20.
32. Jaina ethics speaks about a ladder of 14 stages of perfection known as the Gunasthānas (Tattvartha-sūtra, ch.6).