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CHAPTER FIVE as vehicles; some in this birth may be going on foot without shoes. Some, very rich, fill the stomachs of thousands; but others fill their own stomachs by begging. Even when place, time, et cetera are the same, one trader makes a very large profit and another loses his capital. Karma alone must be recognized as the cause of these various effects. A diversity of effects is produced not without cause. The union of karmas with form with soul without form is proper. It is surely like that of space and a jar. The saying that “Injury and benefit exist even to the formless (soul) by means of various and manifold wines and herbs,' is not be criticized.”
Thus, his doubt resolved by the Master and his jealousy abandoned, Agnibhūti and his five hundred disciples became mendicants.
When he, too, took initiation, Vāyubhūti thought: “ He is surely omniscient by whom my two brothers were defeated. May I have the stain of sin washed away by worship, homage, et cetera to this Blessed One and I will destroy my doubt.” With this thought he, too, went to the Master and bowed. The Master said:
“The soul and the body are your difficulty. "The soul is not separated from the body because it is not grasped directly by the senses, et cetera; it assumes shape in the body like a bubble in water.' This is your thought. That is wrong. The soul of all creatures is partly grasped directly by the knowledge of one's self from the direct perceptibility of its properties, wishes, et cetera. Separated from the body, senses, et cetera at the destruction of the senses, it (the soul) recalls sense-objects and dies.”
His doubt destroyed by this speech of the Master, averse to existence, Vāyubhūti and his five hundred disciples became mendicants.
Vyakta thought: “ Clearly this Blessed One is omniscient, by whom Indrabhūti and the others, like the three Vedas, are defeated. Surely this Blessed One will destroy my doubt and then I shall become his disciple.” With this thought, he
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