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performed by the glands. In the absence of these vibrations, pleasure or pain will not be felt in the event of favourable or unfavourable happenings.
Soul is the real doer of pleasure/pain. This is the fundamental principle of Jainism which is integrally related to the Jain Karma doctrine. Each good or evil deed produces particular formations of Karmic molecules. And with their fruition the feelings of pleasure/pain arise, which appear in the form of biochemical and bio-electric vibrations. Of the latter two, in fact, bio-electric vibrations produce the feelings of pleasure or pain. Here we can draw the dividing line between pleasure and comfort. Other person may provide comfort but not pleasure. If someone else could cause pleasure to another, then the authenticity of the injunction "the soul causes its own pleasure/pain”, is lost. The truth is that feelings arise out of consciousness and not from material objects. Someone could create difficulties for another which is not synonymous with causing pain. Difficulties and pain are not same or synonymous. A person in difficult circumstances could be happy, while one in favourable situation may be unhappy.
In this context events of life of spiritual leaders like Mahavira, Buddha and Jesus Christ are a proof in point. Numerous evil attempts were made to cause them pain, but they were not unhappy. A cowherdman attacked Mahavir, but he remained engrossed in internal bliss. The serpent Chandakausik bit him repeatedly, while Mahavira continuously showered absolute compassion on him. Buddha, when violently attacked by Devadutta, remained in perfect peace within. Jesus Christ while being crucified was praying for the welfare of those who punished him. Are these and such other events true ? If they are true, the consequence will be : once this internal transformation is achieved, external situations do not affect such a person.
For internal transformation, experiments in Preksha and Anuperksha cannot be ignored. Impermanance (aftuca). shelterlessness (Tuca), separation from other beings (974ca) and solitariness-remaining with self alone (gara); these four Anuprekshas are important experiments for curing mental and amotional ailments. How can a person living in the cycle of association and dissociation escape experiencing pleasure and pain ? Association with the desirable produces happiness, and with the undesirable unhappiness, while dissociation causes the opposite effect. The practice of the Anupreksha on impermanence saves one from this cycle. Exactly like the rising of pleasure and pain their not-rising is internal. This could be understood by the scientific principle of 'body' and *anti-body'. The practice of anupreksha at the conscious level causes the creation of 'anti-body'.
Empirically man lives in groups, but essentially he is alone. Empirically he is protected by many but essentially he is shelterless. Empirically he associates
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