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Practice of Brahmavihära in Theravada Buddhism
Freedom in Jainism can be can also be explained by Acharya Mahaprajna as "One is free to choose the type of Karma he binds but not free in experiencing fruition or effect of them."22 One is free to sow any kind of seeds not totally free in getting fruit of it as he wishes. It will be determined by what he has chosen. The world that we create when we act may be as small as this evening dinner or it may be as distant as the flight to moon. That is our action may have only trivial it may have momentous consequences.
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The doctrine of Karma offers a rational and satisfying explanation to the apparently in explicable phenomena of birth and death, happiness and misery, of in equalities in mental and physical attainments of the living beings in their empirical or mundane existence. Human being's present life, which includes his physical features, place and family, success and failures affluence and poverty, happiness and sorrow, is the direct result of what he has done in one's past lives. Karma is natural principle of cause and effect-"As you sow so you reap" is the inexorable law of nature, which is again dependent and regulated by the self.
Thus it can be concluded that:
1. Sartre's intentionality of consciousness is limited only to impure state of Jaina consciousness. There remains no intentionality in perfect state of consciousness.
2. Similarly the idea of emptiness of consciousness is not possible in Jainism. Consciousness is always possessed of its basic attributes such knowledge, intuition, power and bliss, which are inalienable characteristics of the consciousness.
3. Regarding freedom of consciousness, "All or none" concept of Sartre is not acceptable to Jainism as conscious can only be totally free in purest form but until then it is partially free as it is always in the clutches Karmic matter but of course consciousness is free to break these clutches of or make changes in the karmic constitution through its own actions and efforts.
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