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Jainism
Turning our eyes to the Jaina Canon, we find that Mahavira is fully engrossed in matters relating to the universe. Not only, this, but he is totally busy thinking about the eightyfour lacs of beings inhabiting the universe. He is not tired of taking into account the varying conditions of the soul dwelling in every being. On the basis of this knowledge and observation, one main thing he wants to say is that one should cultivate total detachment if one wants to be free from miserable experiences which these beings undergo and the untold sufferings to which they are subjected continually by the inexorable law of Karman. He adds further that no one should inflict any injury on any living being. For generating conviction he argues that none welcomes misery as it is never welcomed by you. Therefore, becautions that you not to become the cause of unhappiness to others through harming them. Mahavira found every inch of space occupied by a living being and therefore what worried him most was how to save one-self from incurring the sin due 10 committing injury great or small. It is because of this that every sermon or exhortation delivered and given by him is marked with this cardinal note repeated nonstop lest one might miss it.
Surveying the Tripitakas, we notice that Buddha had no interest in thinking or discussing about the universe, the living beings indwelling it and the ailments and agonies besetting them. He was equally uninterested in matters relating to the soul or Brahman. He was, on the other hand, busy finding solution as to how best and how quickly can the evils of unhappiness and miseries with which the whole universe is afflicted here and now, be removed once and for all. Besides, he is interested in discussing how one can enjoy the fruits, here and now, of what he does in the name of religion. Every thing else is in vain, he adds. As it is so, Buddha, unlike Mahavira, does not have to worry at all about the universe and living beings'inhabiting it. He is concerned wholly about how a man just in front of him knows his religious duty and enjoys its fruit. This enables us to state that Buddha was pragmatic in his approach and as such shows the direct path.
? . . (2) Peculiarities of the Religion & Sangha
As said before, Mabāvira has underscored the need of stern austerities in his religious system, while Buddha prefers to tread the path of golden mean. A limit can be put to stern austerities but not so to the golden mean. The road lying between the two extremes is very long and assumes various forms due to the fact that there are innumerable degrees to the extreme laxity and to extreme austerity. On account of this, we are not in
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