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and comprehending. Hearing a sound with the enr...... small ving a scent with the nose......tasting & savour with the tongue ......with body contacting tangibles......with wind .cognizing mental states, he is neither elated nor depressed, but rests in- different, mindful and comprehending. When he feels a feeling
limited by body, he knows that he so feels. He koows : when body breaks up, after life is used up, all my experiences in this world will lose their lure and grow cold. Suppose, Vappa, that shadow is cast by a stump. Then comes a man with axe and basket and cuts down that stump by the root. So doing he digs all round it. Having done so he pulls up the roots, even the rootlets and root-fibres. He chops that stump into logs and having done so chops the log into chips. The chips he dries in wind and sun, then buros them with fire, then inakes an ash-heep. The ash-heap he winnows in a strong wind or lets the ash be carried away by a swifty flowing river. Verily, Vappa, that shadow cast because of the stump, made not to become again, of a nature not to arise again in future time. Just in the same way, Vappa, by a monk, whose heart is the released, six constant abiding-places are won. He, seeing an object with the eye......with mind cognizing mentat states, is neither elated nor depressed, but abides indifferent, mindful and comprehending. When he feels a feeling limited by body...... limited by life, he knows that he so feels. He knows : "When body breaks up, after life is used up. all my experiences in this world will lose their lure and grow old."86
There is no substantial argument, in fact, in this criticism by the Buddha. Yoga attracts the karmic matter towards the soul and connects the same with it. The soul 18 obscured by such karmic matter since time immemorial. That is the Teason why it experiences fruits, good or bad. The destruction of Karmas, according to Jainisma, depends on the res. traint of mind, word, any body. By severe penance one can destroy all the past deeds and prevent the flow of new karmas. *
The Anguttara Nikaya87 refers to the five ways of falling into sin, according to Nigantha Nataputta.' They are destra
