Jain Journal 1995 10

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

Page 40

SEKHAR : THE HUMAN PERSON FROM JAINA AND BUDDHIST
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of human persons more in a soteriological and religious sense, namely, a growth towards Moksa or Enlightenment. An ordinary human being grows into a 'super man' who is severally described as the wise, the enlightened, the sage, the learned, the noble etc. His/her relation to the world and his/her duty and responsibility towards society are spoken about more in a 'practical' sense (vyavahāra naya) than in a 'real' sense (niscaya naya). But none of these founders have neglected to seek about the human person as a social being. Bigālovāda-Butta, known as the 'gihivinaya' or the Buddhist householder's discipline, enjions Bigāla, a young householder of Rājagrha, with a better form of devotion : social duties towards the six directions - parents, teachers, wife and children, friends, working-people or servants and religious teachers. The missionary zeal in both these religious traditions following the foot steps of their Founders, their contribution to literature, art and architecture, their involvement in society through a variety of service structures, business etc. challenge the age-old views on their life-negating philosophy.
But we cannot at the same time deny that both these religions belong to a 'renouncer' tradition. Both encourage renunciation of money, things, cattle, even wife and children and call for a mendicant way of life51 Both these religions believe that it is this form of life that is much suited and easier to attain their religious ideal. It is only on the basis of this religious ideal that people are differentiated and not on the basis of birth or status in society (in contrast to Vedic/ Brāhmanic traditions). An ārya (noble) is the one who has proved
(avisāhatamanasata) because concentration scatters and reverses the agitative and uncertainty processes and leads the whole attitude towards pointedness (Guenther, Philosophy and Psychology in the Abhidharma, Motilal Banarsidass, Delhi, 1974, p. 60). And hence supressing the karman process is synonymous with supressing the stream of constant
flow of dhammas. This is suggested by conceentration. 51. 'Perceiving the truth from a desire of (a pious) end they choose riligious
life' (Ācārānga-sūtra, 1.5.5.1); 'knowing pleasure and pain in all their variety... a wise man should know that to be the proper moment (for entering religious life) (Acār. Sūtra, 1.2.1.5.) etc. Even a casual glance over the pages of the Buddhist as well as Jaina Sūtras will sufficiently demonstrate the world's craving for wealth and power : Buddha says, 'I behold the rich in the world, of the goods they eagerly heap riches together and further they go in their pursuit of enjoyment... The princes who rule kingdoms rich in treasure and wealth, turn their greed against one another pondering insatinably to their desires. If these acts thus restlessly swimming in the stream of impermanence carried along with greed and carnal desire, who then can walk on earth in peace?' (Oldenberg, H., Buddha, Calcutta, 1972,