Jain Journal 2001 07

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

Page 14

KANSARA : JAINISM, MAHĀVĪRA, BUDDHA AND NIRVANA
substance and matter, the latter will never be able to assail it again. Liberated souls are thus set free to enjoy their attributes and perfection forever.?
The basic question in Jainism and Buddhism as well as in other traditions is the one pertaining to the condition of the man who has attained the ideal state, as to what will become of him. And this condition has been termed as 'Nirvana'. Often in explicating the term it becomes apparent that the explanations given in the past reflect the personalities of those who held them more faithfully than they represent the ideas of Jainism, Buddhism or other philosophy of life.
When true knowledge dawns, a man attains equanimity (sammam) and compassion and friendliness to all. This is liberation (nirvana). It is the stupid who do cruel acts and keep tied to the cycle of births and deaths.8 Ahimsā both in its negative and positive aspects is instrumental in bringing about liberation. The unbound one lives in accordance with wisdom and restraint and walks free from desire and with conquered sensuality. As a snake casts off its old skin, so is the Brāhmana freed from the bed of pain.
When finally the jiva leaves the human body he becomes his own master and is liberated from misery. Without property, without egoism, free from passions and the asravas, he obtains absolute knowledge and reaches the eternal beatitude. 10 The enlightened person is called an Arhat, i.e. worthy, and on actual liberation he becomes a Siddha, i.e., the perfected soul. Free from the weight of karma matter he travels upwards and reaches Siddhasilā, the abode of the perfected being. The state of liberation is freedom from desire and action and also absolute peace. It is freedom from rebirth. Nirvāna cannot be described in words. All sounds recoil from there." Mahāvira further says that the liberated soul has no shape, no colour, no smell, no taste, no weight, no touch, no rebirth, no attachment. It is neither male, nor female, nor otherwise. He perceives, he knows, but there is no analogy. 7. C.R. Jain, op.cit., p. 1. 8. Ayaranga-Suttam 1.145 (Ed. Muni Jambuvijaya, Shri Mahavir Jain
Vidyalay Edition, Bombay, 1977, p. 44) : Se hu pannanamamte buddhe ārambhovarae/Sammam etam pasahā/ Jena bamdham vaham ghoram paritāvam ca daruņam/ ibid., 2.801, p. 297 : Se hu parināsamayammi vattati ņirāsase uvaraya mehune care / Bhujamgame jumatayam jahā cae vimuccati se duhasejja
mähane // 143// 10. Uttarā. 35.2 : 11. Acā Sū 1.176, p. 56: Savve sarā niyattamti, takkā jattha na vijjati mati
tatha ņa gahiyā, oe appatihanassa khettarne/