Jain Journal 2001 07

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

Page 20

KANSARA : JAINISM, MAHĀVĪRA, BUDDHA AND NIRVĀŅA the doctrine of karma the force of which persists for more than one existence. The man who has attained deliverance may continue his actions in this world, for actions do not defile him. He naturally works for the welfare of others. And, that is why he is esteemed as an Arhat or Buddha superior in the hierarchy to all other Perfect Ones, and other senior ones like an Ayariya, Uvajjhāya, and even an ordinary Sāhu, all of whom serve as but milestones on the path of deliverance.
Buddha's negative answers to many philosophical issues is not essentially different from Yajñavalkya's 'neti', 'neti'. Both accept that the state of release, whether it is called moksa or nirvāna, is incomprehensible. However, in spite of this admission, the Upanisadic thinkers call the ultimate reality Brahman or Atman and describe it as unity, as sat-cid-ānanda. The Buddha seems to have maintained a logically more consistent position in this regard as he does not concentrate on such issues. Does not formulate any metaphysical or epistemological theories of one reality or many, of realism, idealism, etc.42 Since the Buddha maintained silence on queries relating to the origin of the world, or the true nature or essence of man, or on the issues of freedom, immortality, the unconditioned, etc., he has been regarded as agnostic by some, nihilist by others. Even though it is admitted that the unconditioned is beyond human comprehension, desire to know it and unravel the mysteries of nature is perhaps an inevitable aspect of man's intellectual curiosity and wonder. And yet one cannot underestimate the Buddha's ideas. Besides things that Indian thinkers usually regard as causes of bondage, the Buddha is the first one to consider holding a particular view as also the source of bondage and suffering. The Buddha's position in relation to diverse systems of thought that are referred to as the Buddhist schools of thought is comparable to the relation of the Upanişadic thought currents with the divergent schools of thought like the Nyāya-Vaiseșika. Samkhya-Yoga, and the Vedānta.43
42. Chakravarty : op.cit., p. 132. 43. ibid., p. 134.