________________
90
THE ORIENT
from each other even after liberation. Soul and matter are totally different from each other. It is regarded that Karmic substance has penetarated into the souls of ordinary living beings from time immemorial, and the souls are therefore in bondage because of such influx of matter into them. Though the contact between soul and matter is without a beginning, it is not without an end. In fact, the highest ideal of life is to end that contact or relationship for ever, and with it the cycle of birth and death. Since matter is foreign to soul, it must be got rid of. Embodied existence is the result of connection of soul with matter. Body and all its activities including those of mind and speech are sources of further bondage, Asrava and Bandha. This influx must be stopped, Samvara. And the accumulated weight of Karma should be dissolved (Nirjara) by Tapas. Every activity of body, mind and speech-even good activity involves injury to some living creature and causes therefore, further influx of Karma and bondage. Hence all such activities should be stopped. The principles of non-injury and austerity are carried to their extreme limit as a result of this dualistic philosophy. They are a direct logical consequence of it. Renunciation of all worldly activities follows as a matter of course.
It is difficult to say whether this philosophical approach influenced the ethical code of conduct or it was vice versa. I believe that the philosophical system of Jainism is an aftergrowth intended to support and justify the ethical system. But undoubtedly, the metaphysical ideas have largely influenced and strengthened the ethical philosophy of Jainism
The three great religions of India-Hinduism, Buddhism and Jainism have more or less a common ethical approach and a common goal. But there is a difference in the emphasis they place on different aspects of the ethical and spiritual path-way to self realisation, and that has made all the difference to their general outlook on life and its problems. Their philosophical and metaphysical systems vary a great deal and that also has made a difference to their ethical approaches. Their views on the nature of the ultimate reality have basic differences. Buddha had a somewhat agnostic approach and avoided speculations on the nature of the ultimate reality. He was more concerned with the immediate problems of life. His approach is therefore more practical. It has a larger social content and is more appealing to the people. Hinduism is an ocean with Shankar's Advaita and Sanyas at one end and caste-ridden ritualistic Brahminism at the other. Jainism has a clear-cut dualistic approach which involves extreme practice of non-injury and austerity and indifference to worldly affairs.
All three religions however agree that the pathway to spiritual realisation necessarily involves renunciation or restriction of material possessions, self-restraint in life, and feeling of brotherhood with all sentient creation. The five great vows
