freed from all kinds of pain, and drinks from the endless, unsurpassed, and exalted ocean of blissfulness and moksha.…-Moksha means liberation -A liberated soul being able to rise to peak of cosmos and taking rightful place will all other liberated souls -Liberated from samsara [Those who perform sallekhana] dwell unexcelled for all eternity, in the joy of final beatitude, endowed with [infinite] wisdom, faith, energy, renunciation, bliss, satisfaction, and purity (58-62).-These feelings are still possible- once the jiva is liberated from the body those forms of experience can be felt in their truest form (wisdom, bliss, purity) For lay-people → merit and a preferable rebirth-Sallekhana does not really happen for lay people- very rare -For lay people their primary form of religious practice is to perform meritorious practices- ways that express non-violence and non-attachment to the body -A way to enact that is to make donations to religious teachers and supporting them by burning off some bad karma -Eventually become monk and be fully liberated Permissibility of Sallekhanaunder a proper teacher
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KEY POINT: if you try to sacrifice any living being it could be a dead ancestor of yours in that living form so there is no point in killing or harming living beings for others “The Story of Mahesvara” (p. 89-90)-What does this story tell us about the Jain understanding of karma?-How perspective does it take on Hindu ancestor veneration rituals?-What is the implied solution to these problems?EARLY BUDDHIST PERSPECTIVES- third renunciant religion with different idea for issues of samsaraLearning outcomes-Define: buddha, bodhisattva, nirvana, parinirvana, anatman, dependent origination, the Six Realms of Rebirth, the Four Noble Truths-Consider: the similarities and differences between the understandings of karma, samsara and liberation postulated by Upanishadic Hinduism, Jainism, and Indian Buddhism. – parallel cycle idea but have small differences Passage to highlight similarities between the upanishadic, Janism and Buddhism I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta's Grove, Anāthapiika's monastery. And on that occasion the dear and beloved only son of a certain lay ṇḍfollower had died. So a large number of lay followers — their clothes wet, their hair wet — wentto the Blessed One in the middle of the day and, on arrival, having bowed down to him, sat to one side. As they were sitting there the Blessed One said to them: "Why have you come here — your clothes wet, your hair wet — in the middle of the day?"When this was said, the lay follower said to the Blessed One, "My dear and beloved only son, lord, has died. This is why we have come here — our clothes wet, our hair wet — in the middle of the day."-Important of wet hair and clothes because they had to clean themselves because they are ritually impure as death is a pollution process- when you dispose of the body the family
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