COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM ASREFLECTED IN THE VEDISM WITH THOSE IN THE SOT'AESANISM

THESIS SUI]MITTED

FOR

THE DEGREE OF VIDYAVACASPATI (Ph. D)

BY

HONG, MIOK

GUIDE

fh. T.N. DHARMADHIKARI

SHRI BALMUKUND LOHTYA CENTRE OF SANSKRIT AND ASIANSTUDmS, TILAK MAHARAdTne vIDYAPEETH

PUNE

JULY 2003

TILAK MATIARASTRA VIDYAPEETH(fleemed UniversitY)

SHRI BALMUKAND LOIIIYACENTRE OF SANSKRIT AND ASIAN STUDIES

ST]BMITTED BY HONG, MIOK

WAS CARRIED OUT UNDER MY ST]PERVISION. SUCH MATERIAL /1IJ

OBTAINED FROM VARIOUS SOI.]RCES HAS BEEN DUI-,Y

ACKNOWLEDGED iN TUT THESIS.

CERTIFICATE

THIS ISTHE PRESENT

"COMPARISONREFLECTED IN

TO CERTIFY TIIAT THE WORK INCORPORATED II'J

THESIS FOR Y/DYAVACASPATI(Ph.D), ENTITLED

OF THE SPIRITUALISM AND THE MATERIALISM AS

THE VEDISM WITH THOSE IN THE SO:T'AESANISM'

ruNE 2003

tl- a Loo]

Acknowledgement

While studying for M.A(Sanskrit) course, in the University of Poona,

during 1996-1998, I was fortunate enough to read the selected portions from the

Vedic texts, especially the Rg Veda and the Attann Veda, tawht by the able

teachers of the Ved4 in the University-

Beine associated with some of the sophisticated Hindu families in Pune,

I had the chance to observe the religious, cultural, social traditions and customs,

associated with the rituals. My mind was sub-consciously trying to analyse and

comlxre, the principles underlying the newly established religion of Korea called

Sot'aesanism which I belong to. I aparently felt that there are some basic

similarities and apparent differences between the concepts of spiritual and

material life of both religions viz. Vedism and Sot'asanism. This facts instigated

me to investigate into the religious and philosophical concepts of Vedism which

later shaped into Hinduism, and the similar concepts in Sot'asanism, in the

area of spiritualisrn and the materialism as reflected in them. This thesis is the

result of my studies in that direction.

trirst above all, I express my deepest gratitude to my teachers at the

Tilak Maharastra Vidyapeeth : 1) FYofessor T.N. Dharmadhikari who inspired

me to study Vedism more deeply. 2) Professor S.S. Bahulkar, 3) Dr. S.S. Bhat

and professor 4) Miss S.S Sumant and the staff of T.M.V. Mrs. M.M- Phatak

and Mrs- N.N Joshi.

I am also greateful to Prof. M.A. Mehendale, Shri P.S. Joshi, Dr. Saroja

Bhate, Dr. G.U. Tithe, Dr. Shailaja Bapat, Dr. R.P Goswami who always

encouraged me to complete mY work.

I am sincerely thankful tn Vaidila Sunsludlwta Mmdaln librarian Mrs.

Dongare Vidya Mukund and Bhandarkar Oriental Research L:stitute librarian Mr.

S.G. Sangle and Mrs. M-M. Deshpande.

I offer my special thanks to Professor chung Bong-kil, who gave me

unpublished manuscript of. Won-BulKyo Kyoion arfl Clwtgwt Jong s Bob-A

translation in English, and also Professor Kim bokin, and Professor Kwangsoo

Park who gave me the precious materials from U.S.A.

I would like to offer special appreciation to the Ven. Gye TaWon Kim

Je-Myong Kyomunim who financially supported and encouraged me since many

years, Ven. Woo SeKwan Kyomunim who inspired me in various ways and

Ven. Lee Hyehwa Kyomunim who helped me to collect materials. Also I offer

my thanks to friends who encouraged and supported me in various way.

I offer my thanks to the library of WonKwang University eswiallyven. Kim, Sukwon Kyomunim, DongKuk university and Seoul NationalUniversity.

I would like to dedicate this small work to my parents.

I hope and wish that such studies will prove useful for understanding theculbrres of the two countries more closely and bring about the feelings ofco-existence and brotherhood also. It rnay be first noted that Vedic refuion isthe most oldest existing religion, while Sot'asanism is one of the youngest

religions.

Hong, MiokPune India

July 2003

cKS

Sot'Ve

Ait AAit. BAit. UpAp. Dh. SApa. S

Artha. S.

A.VBoboB.GBr-UpChan- UpGB

J.BJai- Up

HyokshillonIsa- UpKamyaKatha- UpKau. B. UpKe. UpKJKyojonKyosaMand. UpMait. UpManuM.BMund. UpNaimmitikaNisiddhaNityaPrayascittaPras- UpPYC

Abbreviations

ChineseKoreanSanskritSot'aesanismVedism

Aitareya AranyakasAitareya BrahmanaAitareya UpanisadAp. Dharma. SutraApastamba Srautasutra SutraArtha shatraAtharva VedaChangsan Jongsa BoboBhagavad GitaBrhad-aranyaka UpanisadChandogya UpanisadGopatha Brahmana

Jaiminiya Brahrnana

Jaiminiya Upanisad-Brahmana

Choson Bulkyo hyokshillonIsa UpanisadKamya sacrificeKatha UpanisadKausitaki Brahmana UpanisadKena UpanisadKorea JournalWonbulkyo KyojonWonbulkyo KyosaMandukya UpanisadMaifi UpanisadManu smrtiMahabharataMundaka UpanisadNaimmitika sacrificeNisiddha sacrificeNitya sacrificePrayascitta sacrificePrasna UpanisadBulbob yon'guhoe ch'anggonsa

RgS.Bs.vSve- UpTai. ATai. BTai. S

Tai. UpTalavakara UpTejobindu. UoVa.SWBS

w.B.E.

Yakchon

Yo.Up

Y.V

Rig VedaSatapatha BrahmanaSama VedaSvetasvatara UpanisadTaittiriya. ArayakaTaittiriya Brahmana

Taittiriya SamhitaTaittiriya Upa.nisadTalavakara Upanisad

Tejobindu. Upa.nisadVaajasaney SamhitaWonbulkyo sasang

Wonbulkyo Era

Daejongsa yakchon

Yogasikha Upanisad

Yajur Veda

CONTENTSAcknowledgementAbbreviationsContents

CTIAPTER ONE

INTRODUCTION

The Purpose and Necessity of the study

Plan of the Present WorkThe scope of Research

CHAPTER TWO

VEDIC LITERATURE

2.I. The short sketch of the l'edic Literature2.2. Vedas

2.2.1. R.e (Re Veda)

2.2.2. Y.V (Yajur Vedn)

2.2.3. S.V (Sqrw Veda)

2.2.4.. AV (Atlnnn Veda)

2.3. Bralmsws2.4. Aranyul<os and Upmisluds2.5. Puruslnrtlu

CHAPTER THREE

The Principles of tlne Sot'aesuism

3.1. Establishment of the Sot'aesqtism and Background of the civilization3.1.1. Background of the situation at the time of Establishment

Of the Sot'aewism3.1.1.1. The Politics and Social Phenomenon

3.1.1.2. Circumstances of Religion at the time of Sotaesn's Period

3.2. The Birth of Sot'aesqt His Seeking the zrfter Truth and

His meant of the Enlightenment.

3.2.1. The Birth of Sot'aesan

3.2.2. The life of Sot'qesan

3.2.3.. The Establishnrent of the Sot'easonism and the Procedure of

I4

6

8

12

T2

15

17

18

2I24

?fi

29

30

30

30

34

34

36

3.3.

3.3.1.

3.3.2.

3.3.2.1.

3.3.2.2.

3.3.2.3.

3.3.2.4.

3.3.3.

3.3.3.1.

3.3.3.2.

3.3.3.3.

the Formation of Doctrine

The PrinciPles of the Doctrines

lruson-fuigfu-Ew i The Fourfold Grace (Beneficience)

The Grace of Heaven and F:rth

The Grace of Parents

The Grace of Fellow Beincs

The Grace of Law

fum-fak i The Threefold Sttrdy

Mentat Cultivation (Ctwtsshin sryqtg)

InquirY into Fact and Principles ( Sarf Yon-goo )

Mindful Choice in Action (Clae-opCIat)t-s)

56

4l48

49

55

58

61

62

66

67

7l75

CTIAPTER FOUR

Comparisonof.D|rrntuintheVedismandBob(Do,TadtntheSot,aewtismT9

4.L. Dlamw ard B& (Do' Tad as the truth

4.2. Dlnrrru and Bob (Do' Tad as the individual soul

4.3. Dtnrnw and Bob (Do, Tad as the sustainer

4.4. Rta and Uiu-Bobchid<

4.5. The ultimate Truth

4.6. The figure of ultimate truth as Mind seat of Sages and

Brddlas Pa'hiarches

4.7. Characteristics of the ultimate truth in the Vedism

4.T.L.Characteristicsoftheultimatetruthviz.theoriginofallbeines.4.T.2.Characteristicsoftheultimatetruthviz.thereisnobirthanddeath.4.7.3. Characteristics of the ultimate truth viz' the words and forms

with names are absolutely non exist for the ultfunate Truth'

4.T.4.Characteristicsoftheultimatetnrthviz.lrcyondthegoodandbad.4.7.5. Characteristics of the ultimate truth as the hidden and manifest

freed from all fetters'

4.7.6. Characteristics of the ultimate truth as the Absolute unity and

its manifestations'

4.T.T.Characteristicsoftheultimatetruthasthestationaryormoveable4.T.s.Characteristicsoftheultimatetnrthasthebe€innine-lessandendless.4.7.g'Characteristicsoftheultimatetruthviz.beyondtheathibutes4.7.10. Oneness

4.8- Characteristics of the ultimate truth in tIrc Sot'oesnism

4.8.1. The Truth lruon rn Three divisions'

(1) Inaon is the original surce of all beings in the universe

Q) Iruon fs the Mind-seal of aX' Buddlus and sages

(3) Irwon is the original nature of all sentient beings'

4.8.2. The four characteristics of the truth of Innon

80

81

83

85

87

89

91

91

91

92

92

gZ

93

94

95

96

96

97

w97

97g7

lB

4.8.3. Retribution of ultirnate truth.4.8.4. Oneness4.9. Active and Passive force or positive and negative.

(K. trn ard ywg. C. yin ard wne )

4.9.1. Active and Passive force in the Vedism4.9.2. Active and Passive force in the Sot,aewism4.10. Mysticism4.10.1. Mysticism in the Vedism410.2. Mysticism in the Sot'aewtism4.LL. The Principle of the originar nah:re and the Abstruse euestions

{ Sorw-Li and WiDu)4.12.. Sorre more absfuse questions.4L3. The theory of compaFiot4.I4. Dharma world or Ho-gong Bob-Kye4.L5. Grace4.15.1. The Grace of the Heaven and Earth4.15.2. The Grace of the parents

4.15.3. The Grace of the Fellow beings4.16. Supplication and it's Respond4.L7. The Grand homestead of the Universe4.18. Human authority and Heaven authority4.19. Warp and Wmf of the Universe.4.20. Realization of the Universe.4.2I. Offering(worship)

CHAPTER FIVE

comparison of Artln in the vedism and acceptance of thein the Sot'aewfsn

99

99

101

103

105

108

108

109

113

t20r23r25130

131

r36140

L4I143

t44146

148

149

material objects

5.1.

5.2.

5.3.

5.4.

5.5.

5.6.

5.7.

5.8.

5.9.

5.10.

5.11.

5.t2.

Artln, Kuru (Vd md Mulzil, yolorwng (Sa')Spirit and Body TogetherRra (Ve) Debt and Eun (Sot,) EbneficienceWealth and EmancipationMaterial objects as the manifestation of the Ultimate truthAcceptarrce of the material objets.Dstribution and the BlissSelf-restain, givi4g and C,ompassionEqualityDonation or Retribution ( Datu(Ve), IIeesa(Sot,))The merits of the offering ( Dalcsirn(Vd, Hongoner(Sot,))Bliss and pleasure

155

161

LU166

167

169

t72

t74t75177

181

182

CHAPTER SIX

Comparison of Mokslu in the Yedism and Hae-Tal in the Sot'aesnisnt

5.13.

5.14.

5.15.

5.16.

5.r7.

5.18.

5.19.

5.20.

5.2r.

5.22.

6.1.

6.2.

6.3.

6.4.

6.5.

6.6.

6.7.

6.8.

6.9.

6.10.

6.11.

6.r2.

6.13.

6.14.

6.15.

6.16.

CHAPTER SEVEN

Conclusion

Bibliography

Blessing and Wisdomwelfar.e and well-beingUntW

Paradise on the EarthKatrw (Vd or Won, Yolsrww (Sot')

Desire and worldly pleasure

Desire and progeny

The Origin of Pain and Pleasure

WomenWorldly Desire and Purification

The origin of Cause and Effect ( Karma(Ve.) or Up(Sot'))The functioning of the Karma

The effect of Karma and Instmments of committing sin

Method of exterminate sin

Exterminate sin by the preaches

Ascetic Lifefunsra and YunHoe

Birth and Death

lntuition or Vision

Faith

Meditation

The times of the meditation

The merits of the meditation

Sorrn and Gqnlosu ( Sweet dew-drops water )

Dwelling in the firmarnent

Emancipation

186

187

rg2194

1Snrn3M207

210

216

22r

226

292

244

241

244

?52

zffi263

n2zffiNIzffinln3

300

308

COMPARISON OF TT{E SPIRITUALISM AND THE MATERIALISM AS REFLECTEDTN THE YEDISM WITH THOSE IN TIfi SOT"AESANISM

INTRODUCTION

The Purpose and Necessity of the StudyThe view of the role of religion in modern life as state by Dr. H. Byron

Earhart is nihilistic. His answer to the question "what is the role of religion inlife?' was "Potentially' in any religion, be it Buddhism, ChristianiW, Islam, orany other religion. Unfortunately, this potentiality seems not to have been

actualized so that it is conspicuous. This seems to be the challenge for religiontoday, if it is to find a vital and meanineful role in the modem world."l)Heexpounds one of the reasons as the religious ideal cannot be translated into theideal which holds for society. And it must provide altemative models fororienting one's personal life, the society's total energy, provide a corporate

identity and goal also.2) As he remarks, modem society needs to find to pave away for all the religions for their existence. One of them is to provide thecorporative goal which most <lf the modem religions have to face to problems

each others. The sarne nihilistic view was refer to the Jone Bemard Taylor.His analysis of the problems of co-operation among Religions are fourcategories prescribed in his paper. "A)Confinement within Boundaries,

b)Despising and Rejecting Others, C) 'fhe Barricade of Prejudice D) Conflictsbetween Nations, Churches and individuals."3)

Prof. Hans Kunga) defined 'The function of a elobal ethic' in fivecategories. "1. Global ethic is not a new ideology or superstructure. 2. It will not

make the specific ethics of the different religions and philosophies superfluous. 3.

It is therefore no substifute for the Torah, Sermon on the mount, the Qur'an,The Blugauad Gita, The discourse of Buddlu, or The sayings of Confircius. Aminimal basis consensus relating to binding values, irrevocable standards and

moral attitudes, which can be affirrned by all refuions despite their dogmaticdifferences and can also be supported by non-believers is oecessar1z."5) Hefurther says "All over the world much abnut morals, laws, and customs thathad taken for granted down the centuries because it was backed by religiousauthority, is no longer accepted."6)His project;s viz. "Declaration Toward a Global

1) Won Buddhism, The periodical l%2-IW2 p. 302, Won Kwang University Korea, 19g3.2) H. Byron Earhart, ibid, p. 303.3) Won Buddhism, special issue in conrrrcrnoration of the 100th Anniversary of Ven.

Sot'aesan's Birth. p. 44, Yol.4. Number 8, University of Won Kwang, Korea.4) Prof. Tubingen University, German.5) Hans Kung, Global Ethic for a New World Order. He read the paper at the Seminar

of International Symposium for the l0fth Anniversary of the Birth of MasterChongsan. Sep. 2l-22. 2000. He declared it 1Sg3 in Chicago also.

-1-

COMPARISON OF TFIE SPIRITUALISM AND TFIE MATERTALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SO?'AESIN/SM

Ethic" and "Universal Declaration of Hurnan Responsibilities." became the newLJNESCO Universal Ethics project and UNESCO also is receiving increasingattention in AsiaT)

The another role of the religion lies in the social welfare which isconnected with the economic circumstances.8)It means the role of the religioncan be divide into two aspects. Firstly, the view of the spiritualism andScondly, the view of the materialism. Because, the &velopment of thetremendous material civilization made the world in a chaotic the world needs

some new ethics as various scholars declared.

T}rre Sot'asutism (Won Buddhisrn Here after, I would like to namefl as

the Sot'aesqtism in my ttreses)e) was founded durine the beginning of the 2fthcentury, in Korea- Tfne Sot'aesnism is a new refuious movement for the nextcentury in Korea which was established by Ven. Sot'aesut Sot'aesut was bomtowards the end of the 19'th century in southem part of Korea who inquiredinto the principles of sentient and non-sentient beings, the principles of ultimatetruth, universe and the natural principles of mankind In seeking of ultimatetruth for a long time, when Sot'aesqt was 26years ol4 he attained greatEnlightenment.

After the great enlightenment dawned upon him, Sot'aesart observed thecircumstances of current situation in Korea and gave direction of the generalprinciples to the sentient and non-sentient beings. Later on, he established newreligion and hied to establish the new world civilization. Lr order to preaching

his doctrine, he gathered followers from all the states in Korea and started topromote his teaching gradually.

The Sot'aesuism tried to open the advanced spiritualization of humanrace which was enslaved by strong powerful attraction towards materialobjects. The situation of spirit which became enslaved by strong powerfulattraction towards material objects, caused kl bring about the critical situationof scientific civilization. Therefore, he applied the principles of the practicaltheory consisting of his philosophy and doctrines in the world. Now lt'smovement spread worldwide.

6) Hans Kung, ibid.7) Hans Kung, ibid.8)Wonkwang University, Religious in Our F\ture Society, p. 557. (perspective on Social

Welfare Policy and Religious Wetfare) Iksan City, Korea, D00.9)The Won Bud.dhism is the proper n:rme of the Sofaewusrn However, the sf,rong

opinion of negation under the name of Won Buddhism occurs. prof. Park named asthe Innonism and other scholars also.

-2-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN Tre_SAL'AESANISM

His motto of establishment of the New religion was

With this great opening of matter,[,et there be a great opening of spirit.l0)

Two kinds of the openings,i=)i"p.."sed in this slogan viz. opening ofthe material culture and the opening of the spiritual culture. It is explained bythe Daewt Jongsarr) as follow. "'When the earttr opens itself, material thingstransform into formidable forces, resulting in advanced scientific civilization,which drives out poverty, diseases, and ignorance and thus improves the dailycommodities like clothing, food, and shelter. This leads to the way of physicalparadise of one life span. This is only of secondary and external importance."Secondly, 'nVhen the Heaven opens, the spirit unfolds, resulting in advances ofmoral culture. The moral culture can be improved by Threefold study and EightArticles with which we overhaul our mental life, and by Fourfold Grace andFour Essentials with which the world is to be delivered. This leads to theetemal spiritual paradise. f'his is of primary and internal importancs."tz) Thespiritual and the material concepts should strive a balance between morality andtechnology for the new era. This movement of opening the new horizon ofspiritualism is called the Sot'aesanism. The purlrcse of tlte Sot'aesanism lies toestablish the paradise on the earth. i.e. in this world.

The origin of spiritualistic thought of India is generally trace back to theR.g Veda- According to ancient Indian thougl'rt the nature was govemed by fixorder called Rta arfi with the principles of cause and effect which lead thebeings to the funsara From the point of the view of the modern age, theyconsidered that the nafural phenomenon was govemed by order of cause andeffect reward In order to comprehend the mystic nafural phenomenon, they usedto practice austerities which became basic lrinciples of the religious activitieswhich is influenced throryh out the world till now.

The Vedic religion chanalized the requirement of the human beings intofour puruflrta viz. Dlurww, Artlu, Kenu, and Mdcsa These are the principleswhich all the human beings should aspire. They were expanded to the humanrace as well as all the beings and non-beings. Because the Dlurrna regulatesthe Artla, KQna, and observing of the Dturma leads individual to the Moksa

10. The Principal Book of Won-Buddhism, p. 5.11) Kim Dae-ga, Daesan, succecl master- Changsan in 1962. Under Daesan,s leadership,

Sot'aesanism has grown as a major Korean religion.12) Ven. Kim Daesan, The Essentials of the ChongJon, p. l4.WonKwang publishing Co.

Iri.198B, Korea.

-a-

COMPARISON OF TFIE SPIRITUALISM AND'I'HE MATERTALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN TTIE, SOT'AESANISM

On the other han4 Dturrna must apply to the nonbeings as it is identical withthe Rta- Therefore,' the being and the non-beings in the universe can be

regulated in a proper rurlner and can establish the par:adise on the earth.

The philosophy concems with the constant exploration of resolution

about primary concems of all the beings, and relation between individuals and

ultimate truth. And the ultimate goal is the realization of the ultimate truth as

well as the almighty and also the prime concern of existence of mortals. As faras there is concern with principles of ultimate truth there are no different

concepts between the Sot'aesnism and the Vedism and there is no

estrangement between organization of innermost cosmogony and system ofindividual identity i.e. Individual is considered as 'The small universe.'

Of course there are some differences and the variations in exploration ofinitial concerns and ultimate problems of mankind. And there are also differences

in the civilization, custom and placement of the historical circumstances between

the two countries. For instance, there are chronical problems because the

Sot'aesuisrn arose in 1916 A.D. and tLre l'edism can be traced as far back as

2500 B.C. respectively. But in spite of diversities of the civilizations and the

customs, and despite of disagreement with placement of historical circumstances

there is an affinity which could be found in the Sot'aesnism and the Vedism

Eventually it is a significant to expose the fundamental truth and the

code of conduct in the rnodern age, though civilizations are diametrically opposed

to each others regarding the background of the traditional customs and theplacement of histories. For this reason, the comparison of the Sot'aesodsmwhich started from Korea and spread worldwide, with the Vedism which is theorigin of Indian philosophy as well as the origin of the world's philosophy is a

remarkably significant.

In order to take the survey of the history of Sot'aewtism, which isplace so ancient, one should take impartial decision based upon the objectiveresearches without any impetuous on them, after having a proper understandingof the real facts. The most important frame work should include the scientificobjective theory of philosophy and also the practical ethics of living beings

which correspond to concrete concept of the realities o1 1i1s.13)

Plan of the Present WorkThe seven chapters are headed by the brief introduction.

13. Religion and future of the SocieW, p. 95

-4-

COMPARISON OF THE SPIRTTUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SO?'A.ES/.A//SI14

The chapter One is the introductory pad regarding entire thesis. Itexplains the contents of the each chapters in brief way and also discusses therole of the religions and the meaning of the existence of religions.

Chapter two is a brief explanation of the Vedic Literatures. Thedescription of The short sketch of the Vedic Literature is based on the Four&mhitas, Brahnwus, Araryalcas, and the Uwdstnds I have dealt with theconcept of Puruslurttu as in brief way. I also have examined the period ofVedas compared with the history of Korea-

Chapter Three dealt with The Principles of the Sot'aesanism- Thischapter discusses The life of Ven. Sot'aesut and the brief sketch of socialformation of Korea, Sot'aesn's activities which included the establishment ofthe Sot'aesufism and the other religious activities viz. Dong Hal<(Ch'ondo$o)religion and Ch'ngsan religion of Korea at the time of Ven Sot'aesarr Thesocial formation of Korea was deeply influenced by the activities of Dong Hakreligion. It was also influenced Sctt'eeson's thought. Other aspects of thischapter are the explanation of The principle Doctrines of Sot'aesanism viz.Iru:on-sang(Unitary circle), Samlakffhree fold study) arfi. SaUn(trourfold Grace,Beneficience). Inaon-wng is the face of the ultimate truth which Sot'aesndeclared as the object of the faith in the Sot'aesamsrn Therefore the figure ofultimate truth viz. Irwon-sang is important in the sot'aewtism-

Chapter four deals with the Comparison of Dlurtru in the Vedism andBob in the Sot'aesoism Numerous topics, which are considered to belong tothe concept of Dharma and Bob have been selected in order to compare them.e.g- 'Dlurma in the Vedism and JintdK) ot Do(C.Tao) in the Sot'aesanism-"The important topics of this chapters are "The figure of Ultimate Truth asMind seal(Sm-1n)of Sages and Buddlus, Patriarchs," Characteristics of theultimate truth, Active and Passive force or positive and negative.(K. um aTrdy6lg. C. ytn artd yqtg ), Mysticism, Abstruse euestions, Concept of Grace,regarding the Heaven and the earth, warp and wool offering(worship),etc.Especially Nine characteristics of the ultimate truth are discussed.

Chapter five dealt with Comparison of Mokstu in the Vedtsm andHae-Tal in the Sot'aesanisrn ln this chapter, topics which are related with theMoksta in the Vedism and l:fae-Tal in the Sot'aesanism have been selected.e.g- samsara in the vedism and yunhoi in the Sot'aesanisrn I have

-5-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDTN THE YEDISM WITH THOSE IN THE SOT"4,ESAN/SM

discussed The origin and the furrctionine <tf Karru as conceive in both thereligions, Instmments of committing sin and exterminating sin, t}re concept oftlre Birth and Death, Intuition or Vision, Faith, methods, time, and merits of theMeditation, the concept of. Sonu and Cratnlosu (sweet dew-drops water) and

other topics have been discussed

Chapter Six deals with The Comparison of Artla arfl Kanu tn theVedism and Acceptance of Material objects and YokMffig(Desire)orWon(Asrftation/ in the Sot'esqism This chapter deals with the acceptance ofthe material objects and functioning of the sense organs. The desire and thematerial objects are always associated together. Both religions accept thematerial objects. The spirit and the body bottl are considered important tomaintain the life. However, both religions, preach that the proper order(Dharma)should regulate the mind and one should make the mind pious. The maintopics of this chapter are Spirit and Body Together, Rna(S) Debt and Ettn(K)Beneficience, Wealth and Emancipation i.e. whether the wealth can help humanbeings lead to the Emancipation or not have been discussed. Importance ofDonation or Retribution(Ve .Dana, Sot'.Heesa), and the offering(Ve.Daksina atfisot'.Hongong), concept of equality, welfare and well-being, unity concernedwith the Artla part, Kanu(Ve) or Won, Yoknwtg(Sot') the part concemed withWomen, Worldly Desire and Purification and other topics are discussed.

Chapter Seven is the Conclusion. The purpose of the practice ofausterity lies in attaining enlightenment. vv. Molcsla in the Vedism andHae-Tal in the Sot'aesanisrn However, in the Sot'aesanism, after attainingenlightenment, one has to lead all the beings to the enlightenrnent. Thus,establish the paradise on the earth is also potential. In this chapter, brief recapof previous five chapters is taken and I have tried to discuss the proper way ofprospect(future) of the world according tn Puu-slurtlu in the Vedism and theThree division of the Human life according to the Sot,aesnism

The scope of ResearchThe comparative studies between the Veclic religion and Greek religion

have been done already by the renowned scholars from all over the world.However, The comparative studies between the Indian religion and the Koreantraditional religionra) was not attempted by any scholars till now. More over.

Lq Kwangsoo Park, The Won Buddhism of Sot'aesan, Introduction, lnternationalScholars Publications, San Francisco, lW7. He observes The Won Buddhism as

-6-

COMPARISON OF THE SPIRITUALISM AND THE MATERTALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SO?'A^ES,4N/SM

one of the recent religions in the world iz. Sot'aesqusm, which I belong to,was never compared by any other scholars with Vedisrn Afsome occasions, Ihave found the similarities between the two refuions which made me undertakethis work. The purpose of this work lies in the comparison of the two religions,one which is regarded as the oldest rchgaiur(Vedism) and the other as therecent religion(Sof'aesnism),in examining whether the ultirnate truth is thesarne or different between the two religions, has to examine as to apply theultimate principles of the two religions to the modern human life which has toface the development of the formidable material civilization.

However, the scope of the dissertation is mainly to compare similaritiesbetween the two religions. Because of the historical, geographical and thechronological diversions of the two religions, one can find more dissimilaritiesespecially in the ritual performances between the two religions. But I have notexamined them throughly in the thesis.

I have dependuAn the Iinglish translation of 1) wilson of Rgueda, and of2) Devi Chand of AtlwnnVeda, with a belief that they are most faithful to theiroriginal texts. For Upanivds, I resorted to the English translation ofRadhakrisnan. I have extended the concept of Vedism and have included thelater literature of B. Gita, the Shurtis, Artlu-s'astra etc. for my survey.

I use capital latter for the technical term of the Sot'aesanism as itappears in the scriptures of the Sot'aesanism. e.g. krn-ln\{ i The Threefold Study.

Unfortunately, I could not get the theses typed with diacritical marks,for want of fonts of types. The words demanding diacritical marks are very fewin number. I therefore beg to be excused for this shor0coming.

fraditional religion as he explained as follow. "Sot'aesan's religious experience wasdeeply rooted in traditional Korean religious thought.',

-7 -

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN TI{E, SOT'AESANISM

CHAPTER TWO

VEDIC LITERATURE

2.1 The short sketch of the Vedic LiteratureThe most important aspects of indian religion and culture are mainly

based on Vedic literature, i.e. The fumhitas Bralvturws, Arotyal<as Uwnisadsand the mythologyls) in which the various methods of worship, and differentdeities. The concept of materialism as reflected in the Vefus within the limits ofdharma is still continued for millenniums.

Vedic literature plays important role in the Indian history. Growth and

change of culture, cosrnogony as well as philosophical concepts etc. as historianssay that Indian literature influenced even the history of the world literature as

it spread to far East Asia , Central Asia Greek, and Europe.l6) In this aspect

Vedic literature deserves an outstanding place in the history of the worldliterature.

The philosophical thought of vedic literature was obviously prominent

than any other thought, which influenced many countries ali over ,1r. *o116.17)

Cronda says that the literature of the Vedas are one of the most original and

interesting productions of human endeavour. Extending over mzrry centuries andconsisting of numerous works dealing with a variety of subjects it bears anexclusively religious stamp.l8)By"tr Winternitz said the History of Indianliterature is nothing but one great chapter, one of the most brilliant and mostimportant chapters in the history of the human tt;n6.1e) It is thus obvious thatthe Vedas which occupy a unique position in world literature have gotuniversal importance from the point of view of religion, philosophy, literature,

15) Macdonal says Vedic Mythology occupies a very important position in the shrdy ofthe history of religion because it is the oldest source which presents to us an earlierstage in the evolution of beliefs based on the personification and worship of naturalphnonmena than any other literary monument of the world. see Macdonal. VedicMythology .p.2.

16) Winternitz .A history of Indian literattre Vol. 1. p.3. Motilal Baranasidas. 1925. Delhi.17) According to Keith "There is no tmsbworthy evidence of Egyption influence on

Indian thought in the Vedic period. He remarks that the R.V is not the oldest literarymonuments of the world viewed merely from the point of date , but its extents,which is comparable with that of the ttiad and odyssey put together and practicallyexclusively religious character of it's contents". Keith Harvard Oriental series Vol.32. p. 26. Motilal Banarsidas. Delhi. 1970. India.

18) Jan Gonda. Vedic literature Vol.l p.7. Otto Harrassowitz. Wiesbaden.. 1925. Germany.19) M. Winternitz. Some problems of Indian Literature, p.2, Bharatiya book, Delhi

coporation, 1ff7

-8-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALTSM AS REFLECTEDIN TT{E YEDISM WITH THOSE IN TI'E, SOT'AESANISM

culfure and comparative philology.m)

The term 'veda' is derived from the root 'uid' 'to know' philologicallysignifying 'knowledge'.In Jndian tradition it implies the sacrred religiousknowledge based on inner vision and intuition of the vedic seers. It enable usthe expert to know the superhuman powers and the method of influencing them.21)

The correct knowledge of the Ve,la< is imperative not only for a properunderstandinc of the religious faith, rituals and cultural systems of India, butalso for the sake of proper understanding of the religion, culture, language andliterature of other countries throughout the world. The problem of Vedicinterpretation and chronology are not of recent origin.22) Mimarnsl<a announcedthat the Veda consist of the mantras and Brafunanas.23) And as the term Vedadenotes knowledge i.e. meaning of the 'sacred l,ore " which is traditionallyconsidered to be eternal, was believed to enable the experts to know the superhuman powers and the methods of influencing them.z)

Vedic literature consists of four main different parts of literary work i.e.

Samhitas Bralvnuns Araryalas, and [Jputisads. These are divided into differentunits. Each Veda has its own furnhita, Brahmqta Aranyal<a, tlwtisd andSrauta ard Grlrya Sutras. That means each and every type of vedic literature isconsidered as belonging to some particular Veda. Thus, the term Veda used inthe plural denotes the four different types of fumhitas. Those of the laudatorystanzas(& C R.V), of the sacrificial formulas and of the chants to be sung tocertain fixed melodies and the AV. comprising inter ali4 magical texts- The AVwhich was only, at later date recognised as canonical, was often excluded.2s) So

the term Veda applies to all. As Cronda says the tnrm Veda applies to all worksbelonging to one of these four divisions (Samlrifas. Bralvrwtas etc.) in general

20 Ram Gopal, The History and principles of Vedic interpretatior\ p. 3, Conceptpublishing company, Delhi, 1983.

21) According to Sayana( Introduction to A.V) 'fhe Veda gives to men information onthe supermundane means of the attaining what is desired and avoiding what is evil.i.e. undesirable.

2D The vedic literature and philosophy spread out to the several countries directly orindirectly and some of them are introduced with wrong interpretation. e.g. Koreanused believed that some concepts of <ieicy like Yama and ideas of Udumbara erc. areoriginated from the Buddhism and there are many conceptions which they usedbelieve as originated from the Buddhism.

23) Artha Samgraha. mantrabrahmanayoh Veda namadeyaln.24)Gonda. ibid. p. 8 -2fi In ancient Vedic texts themselves often ussC the shorber terms, by preference in

the plural i.e. rchah, yajumsi, samani. The words Rg Veda etc. does not appearbefore A.B 5.32.1.

-9-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN TI'F, SOT'AESANISM

as well as to the Samhifas in particular.6)

Of the various furnltitas of the R.V only Sal(aln school has reached ustoday. Aitarqta Brahnwta(Malifuv Aitareya Brahrrund and KaushtakiBralmou(futktuvou il belongs to R.V. Aitarqta Arutyat<a arfi, AitarrytaUwisad belongs to Aitareya Brahnw'n and Kaushtaki Arutyala andKausltaki Uwtisd belongs to Kausltaki Brabmou

Two traditions of Y.v are available viz. white y.v and Black y.v.PatntjalPz) speaks of the 101 schmls of Y.V but at present ,however, only fiveare kriown. 1. the KatM<a Samhita $ Kattu school, 2. Kapislttlutn -KatlnSamhita known only fragments. 3. The Maitreyuti Samhita 6 Maitrqtaschool. 4. the Taittiriya fumhita, tle fumhita of the Taittiriya school. Thesebelong to Black Y.V. The Vajaxneyi Samhita, is known in two recensions,namely Ksnn and Madlrymdiru Vajaseneyi schools. Taittiriya Bralxnanabelongs to black Y.I/ which contains only later additions28) to the TaittiriyaSamhita" The Taittiriya Aruryatca is practically a continuation of the TaittiriyaBrabmana- Kattu Ugisad, Suetasuatara and the Maitrqtutiya tlpmisadbelong tn blrck Y.V. Satluwn Brabmsta belongs to white Y.V and. the IsoUwisd is included in its Sarnhitu-n)

The Puranas refers to thousand kmhitas of the s.IA0). But only oneSamhitn has reached us in three recensions. i.e. the Kautanta Samhita current inGuiarat, the Jai,miniya n the Kerala, and Rmaywiya in the Tarnilnadu region.The Tmdltya Mala Brahtrma(Putclm:imsa), Sladuimsa Brafunma, andJaiminiya Brahnwu belong to the sv. The crundogya Llpmisad belongs toTandltya Mala Brabmqta(Panclutims| and the Jaiminiw Uwtisad Brahmannis an Arutyalca of the Jaiminiya or Talansalam school of the S.Z and the partof it forms the Kena- [Jwisd, also called the Ta]oual<ara tlpanisadzr)

Two of the A.V Sanhifas come to us in Satnatciya arfi paipwtadarecensions- But latter is very imperfectly known. And no ancient work of theBrahrnou class, belongine to the paipwlada school of az is known. TheGoWtlu Bralnww although is classed as a Bralvnow, really belongs toVedutga literature period Mmdul<o (Jwtisd, Prasrn Upisad, Mutdytcya

26) Gonda. ibid. p. 8ZD Patanjali Mahabhasya, 1.3.10.1g.28) M. Bloomfield, ibid, p,32. and most of scholars accept this view.29) S. Dasgupta, History of Indian Philosophy,Vol.t p. 25, Motial Varanasidas, Delhi,

L97530) J. Gonda Vedic Literature, p.312. and betow.31) Winternitz, History of lndian Literature,Vol.l p. Motilal Varanasidas, Delhi. 1g75.

-10-

COMPARISON OF THE SPIRITUALISM AND 'I'HE MATERIALISM AS REFLECTED

IN TFIE YEDISM WITH THOSE IN TTrc, SOT'AESANISM

Llwtisd belong to the AV n)

The subject rnatters of the Vefus are varied, espcially of the AZ They

are the code of conduct, nahrral phenomena, philosoptrical thowht" music, spell,

cosmogony etc. A variety of topics could be a subject matter of the Vedic

seers. Thus to understand and interpret the Veda is very difficult due to archaic

vocabulary and the grammatical peculiarities of its language.33) The language of

the Veda differs from that of the classical fulskrit literature to certain extent.

The knowledge is often hidden in .symbolical expressions, not easily

understandable by all3a)

The chronology of tlrre Veda is uncertain. As my topic is concemed with

the comparative study of the Vedas and the Sot'aesnism which are consider to

be the oldest and the youngest religion in the world respectively, I would like toexamine the chronology of the Vedas.

The frist scholarly attempt at fixing the age of the Vefu was made by

M. Mullar in his history of ancient furskrit literature9s) who put the date of

R.V. as 1200.8.C which is not acceptable by the most of scholars in India as

well as by other scholars. According to the orthodox Bralvrwiml view, the

Veda has been revealed at the beginning of the world and is Awunseya i.e. no

human agency was responsible for the construction of the Vedas. Keith remarks

that 'if the age of 8.7 is put as far back as 1500 B. C. it becomes very

difficult to explain the extreamly close parallelism between the language of the

Auesta and that of the R.V. especially if the traditional date (660-583.8.C.) ofZormster is accepted36). Bloomfield puts the age of Veda as 1500 B.C or 1200.or

1000. B.C. rather than the earlier date of 2000.8.C. but frankly he opined we do

not know.37) Even Gifford said in the lecture 'whether the vedic hymns were

composed before 1000 B.C. or any years B.C, no power on the earth will ever

determine. B.G. Tilak who started from astronomical calculations concilded theyear of 6000.8.C. Jacobi placed the beggining of the Vedic culture at about

4500.B.C extending to 2000 B.C. Kanutnm Afyar proved that the ^E Z belongs

to a period about 4500 B.C. Winternitz puts the date of Vedas as 2500 to 2000

B.C after examining the opinion of some scholars.38)

32) ibid, p. 194.

33) Winternitz, ibid, p. 3.34) R. C'opal, ibid. p.12

35) It published in 1859.

36)8, Keith. H.O.S. vo[.31 p.5 .Motilal vanarsidas, l9/0.37) M. Boolmfield, Religion of the Veda, p. 2038) M. Winternitz. Some problems of Indian literature p.2-18

- 11 -

COMPARISON OF THE SPIRITUALISM AND'THE_MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SOT'AESIN/SM

In my opinion, the age of the Ve'la< cannot be fixed later than 2500 B.C

because of the history of Korea which can be traced back to 2500 B. C. Thehistory of Korea is as early as the history of Nagaland which is located innorth-east of India More over Korean History has preserved historicalliterature regarding the foundation of the Korea dating as far as back 2500 B.C.

And it is no doubt that The In&s civilization is the one of the most ancientone. Thus the age of the Vedas cannot be later than 2500 B. C.

2.2 VEDAS

2.2.L R.V(Rg Ved.a)

It is said that Rg Veda fumhita, the Vedn of. ttre Hotr is the oldestamong the fumhitas.39)According to Gonda, 'It is mostly assumed that hundredsof years must have been needed for the hymns found in the oldest corpus, theR.V- and for those which have been lost-to come into being. In any case, theywere collected and preserved by oral tradition in the families of their poets.'40)

R.V contains 1028 hymns including the eleven so-called Valakhilyas which areinserted after hymn 48 of the eight 6o66.al) arranged ten Mandalns or in eightAstalcas. The division of Astalca is later and purely mechanical. Astakas are ofequal length. Each Astaka is subdivided into eight adyaya(lessons). And each ofthe latter into groups(Varga)consist of five or six stanzas. Beside, the mandalasare, likewise for practical purpose, mechanically divided into *ruuo1*s.tD i.e

recitations. It appears that some of hymns were composed before Aryut enteredinto India territory.a3)

Among them 2 tn 7 Mmdalas are called the family Mutdala' as bytradition each one of them is attributed to the composers of one family. TheseMmdalas are homogeneous in character and traditionally regarded as the centreof the whole collection. .s)

Mmdaln 2 contains the hymns of Grtstntndcs, 3 of the Visvarnitra, 4of the Vatrndeua, 5 of the Atris, 6 of the Blnra&njas, and 7 of the Vasisttas.Mandala 8 contains the hymns mostly ascribed to the family of Kanua ,Mmdata

39) M. Winternitz, ibid. p. 19.40) J. Gonda. ibid. p. 1541) J.Gonda. ibid, p. 84D J.Gonda. ibid. p. 943) S. Das Gupta, History of Indian philosophy. Vo1.1, p. 7. Motilal vanarsidas. Dehli.

t97544) J. Gonda. ibid. p. 9

-12-

COMPARTSON OF THE SPIRITUALTSM AND TT{E MATERIALTSM AS REFLECTED

TN THE YEDISM WITH THOSE IN THE SO4"A.ESAN/SM

g comprises the hymns dedicated to one deity i.e. the Sonu Pouantwu, which

are sung at the Sonu sacrifices, Mo1fula 1 and 10 contains the hymns

revealed to a variety of .Bshrs and the most of the philosophical hymns are

found in these two books of the Re Veda. The first part of Mmdala 1(1.1-1.50)

shows affinity with Mutdata 8 and more than half of Srkta^s are attributed to

members of. Konn familY. as)

Second part of mandala 1 is held to be consisting of the earliest hymns.

Traditionally, the authors of the nine shorter collections in mandala 1 are fuuya,

Nodlas, Parasara, Goturu, Kutw, Kakshsat, Parurchepa, Dirgatanas and

Agatsya

The Vedic tradition came down through the oral teaching of the Vedas.

The Vedas were transmitted from a teacher to his disciple from thousands of

years.

The Bralxrwtas recorded four or five lines of succession, (1) through

which ttre krnpradoya in general was transmitted. This included the learning of

ttre Vedas and Vedic ancillaries and the relevant ritual tradition of respective

Vedic schools, Secondly, a line which p,reserved the tradition of immortal

Gayatra Gana, and the secret of the mystical syllable Om, and the secret

doctrine that has been concealed in the \redic tradition by means of which

Prajapati, gods and Rhis of yore attained immortality. Thirdly, The lineage of

Rshis who were specialized in the formulas and procedures of the

Yajnasamstlns, the elaborate Vedic rituals. Q) There are still more lines of

succession of the Rshis briefly mentioned in the Brahmqns and the Vedic

ancillaries which describe the special optional rites, that are performed throwhthe desire for personal gains and mat<xial benefits. (5) Finally in the

Rshi-tarwta belonging to respective Vedic schools we come across the lineage

of r?sfus and Acluryas throwh whom the tradition of Vedic rites belonging to

Shrauta md Grihya domains was transmitted. these rites are described in the

Sutra utd Smriti literatures, the Shrailtn rites in the Slrautasutra and the

domestic rites in thre Grihya and Smriti literatures.a6)

According to Gonda, 'the Rg.Veda comprises of 21 subjects. His view inthis respects is generally accepted by the scholars. They are l)Invitations2)Apri hymns 3)praise 4)prayers S)Myths 6)Legends, 7)History 8)Riddles

9)Speculative Hymnsl0) Magic 1l)Ecstatic practices l2)Erotic poetry l3)Morals

and maxims 14)Lyrics(emotions)15)tlallads 16)Nature l7)Animals l8)Labour

40 I.Gonda, ibid, p. 11

46) B. R. Sharma, ibid, p.31-32.

-13-

COMPARISON OF THE SPIRITUALTSM AND TTIE MATERIALISM AS REFLECTED

IN THE YE'ISM wlTH THOSE IN THII SOT'AESANISM

songs 19)Irony 2O)invocations and ZDDqusttti$t). Out of them I would like to

discuss sorre of topics such as Riddles, Specrrlative Hymns and Nature since

scholars holds different view on these topics. These topics will be examined in

the chapter 3 comparison parL

In order to get the personal gains and material benefits, the Vedic

ancillaries describe for tlre special optional rite. The Rshi-tarwu belonging to

respective Vedic schools which the tradition of Vdic rites connected with

slrauta and GrlAa domains was transmitted. It is Surprising that there were

teachers in this line belonging to all castes of the counhy.4s) It means that even

in ancient age systematic schooling existed in India.

Most of the hymns in R.g are composed in praise of the deities, i.e

Agni, Indra, Vanttu, Soma, Uslus, Asiuins, Visnu, Rudra, Surya, Puslan,

Maruts, Brlwspti, Sduitr etc. who were invoked variously. These deities were

invoked in order to obtain hetlth, wealth, long life, offsprings, cattle, victory,freedom from the power of evils, to get the rain, harvest etc.

Besides the Rg. consists of hymns regarding visionary, manifestation ofuniverse, cosmogony of Nasadiya Sul<ta, and secular character like Bhiksu

Sukta, Aksasuldto, Man&tl<a Sul<fu, Arotyam SLtldta etc. There are number ofother deities invoked but the way of expression in Vedas is generally the same.

In the Rg hymns, reality, mundane, is almost exclusively viewed through theeyes of the male, intellectual and educated aristocratic intere"l.as) snd faith isrepresented as a divine being.so)Some deities are believed to appeal in groups5l)

e.g. Vishiuadeuo, dual deities e.g. MitravarwnusD Especially these names formdual compound.s3)Among them l,et me discuss some particular deities which are

connected with my theses.

Indra, the most popular god in Vedic period was fond of soma, even he

drank soma when he was a new bom child and that after havine drank soma

he made the sun shine.il) He is descrihrC as heroic person, destructive,generous, indomitable and a source o[ affliction as well as of blessings.ss) The

4T J. Gonda. Vedic literatwe vol.lWIESBADEN. 1975 .Germany

48) B. R. Sharman, ibid, p.31-3349) Gonda. ibid. p. 9350) R.V 10.1515l) visvedevah52) mitravarunau and others53) Renou and Gonda also other scholars.

55) R.V 5,29,4; 6,29,3; 6.47,17 etc

p.93-165. OTTO IIARRASSOWTTZ.

-14-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTED

TN THE YEDISM WITH THOSE IN THE _SqTAESAMSM

centre mrt of many Indm hymns consists of an episode of combat between him

and demons.56)His power, greatness, excellent qualities are connected with Som

a-57)

Similarly ASni is also the important Crod. He is rudimentarily

anthropomorphizd,. On the one hand he is connected with the sacrificial aspect

of life. He is at times compared with various animals.s)His mythology is mainly

concerned with various origins,S9) forms and abodes, and his threefold birth

corresponds to the structures of the universe. Aspect of his characters zre more

closely connected with human life than any other gods, because he lives withthe human treings.60) One of the most important aspect of Agni is identified

with the spiritual qualities namely wisdom, vision, omniscience and immortality.61)

Vantru, who possessed mysterious Fower62), is said to be the

guardian of Rta, the enemy of falsehood, the zunisher of sin63), the holder ofHeaven and Earth apart, and maker of a path for the sun.&) Occasionally he

appears connected with the waters of the ocean to which flow seven rivers.66)He

was prayed for long life. Other hymns remind us of his might, majesty66), and

cosmic u"i1yi1is5.67)

Characteristics of Power of Indra, Agni, Varuna as connected with Rto,

and that of deity Sonu will be compared in the chapter 3 comparison part.

2.2.2-Y. V(Yajur Vetu)Y,V Samhita is the prayer book for the Aduaryu priest which is

monotonous with the repetition of prayers to various gods to whom offeringsare made in the sacrifices. It is utterly committed to fulfil the ritualists needs ofthe Aduaryu in the sacrifices.68) Each sacrificial act is accompanied with the

56) R.V 1, 104;

57) R.V 2. 12; 2I; 22; 4.n; 3.36; 6.39; 10, 11258) R.V 1,36,8; ln,z; 6.16.39;7.3.559) His origin is to be said sometimes in the firmamenl in the sea, heaven, forest etc.60) R.V t,r,8; 44.4; 58.6; 140,1061) R.V 1,14,7;3,19,1; 23,1; 5,3,5;6D R.V r.U63) see Gonda. ibid. p.97. below.64) R.V l,?5,10; 2,?3,4; Keith, H.O.S vol.3l.p. 9765) Keith. ibid. p. 9766) R.V 5, g5

67) R.V 7,ffi; 1,25 13; 5,85,268)B.R. Sharma Vedic Heritage Of lndia, p.lA, Ilashtriya Sanskrit Vidyapeetha,

Timpati, 1991

-15-

COMPARISON OF THE SPIRITUALISM AND THE MATERTALTSM AS REFLECTEDIN THE YEDISM WITH THOSE TN Tt'E, SOT'AESANISM

recitation of the sacrificial formulas including the verses. These mantras are

arranged in the order of sacrificial act which follow one by one in the process

of sacrificial performances.6e)According to Gonda 'This Vefu contains liturgicalformulas arranged in accordance with the iitual practice- not to mention various

intermptions and deviations from the order of the ritual acts as described in the

sutras- and the explanation of their reason.7O) And These interpretations

contained in the Brahrnntas, are of considerable prominence. The various texts

-kmhitas, Brahrnous, Sufras etc.- belonglng to this Veda are well grouped,

there contents well defined.Tl) Therefore, its contents are intimaGly connected

with the cult,72) It represents the exceeding growth of this ritualism as timewent by.?3)This performance is supposed to have magisT4) or mystic power, so

that its every detail is all-important. The characteristic elements of. Y.V are theYajus i.e formulas in prose by which Y.I/ owes its name.75) Thus definition ofthe Y.V is the Veda of sacrificial formulas which are primarily concemed withsacrificial 366.26)

These formulas consist of brief prose sentences as well as verses, amajority of the latter borrowed from the Rg.Veda.n) These borrowings consistof one or more verses with some variance but rarely of whole hymns.zsl There

are also many new verses in the Y.\r not found in the Rg.Veda.. They are used

in the main ritualistic performances. 'Ihey are concerned with technical details ofthe sacrifice rather than with the praise of the gods.ze)The brief sentences oftenrhythmical of the sacrificial formulas and the theological discussions that followin the Y.V smhitns mark the beginning of prose literature in sanskrit.80)

The main differences between the fumhitas of the Krisfuu and Sfutldn

Y.V are as follows. [n the Krslna Y.V fumhifas, the sacrificial formulas are

followed by theological discussions which constitute that contents, which shouldlegitimately find a place only n a Brahnwt and not in these fumhitas. Thus in

69) B. R. Sharma, ibid, p.50.

70) J. Gonda, ibid, p. ?3.7l) J.Gonda, ibid, p. 3237D J.Gonda, ibid, p. 323.73) M. Bloomfield, ibid, p. 3174) Thre word magic is going to be discussed in the chapter 3.75)M. Bloomfield, Religion of the veda, p.32. G.P Putnam's sons New york and

London, Knickerbocker press, 190876) B.R. Sharma, ibid, p. 5077) J. Gonda ibid p. 32t below 15.

7$ I.Gonda, Vedic literature p.324 betow.79) M. Bloomfield, Religion of the Vedas, p.33, New York 190880) B. R. Sharma. ibid, p.54

-18-

IN THE YEDISM WITH THOSE IN THE SO?'A.ESAN/SM

the kmhitas Muttru portions are mixed with Brafunanas. The Y. V- kmhitas

are bereft of those Brahrnana portions, and consist only of the Mutras-fomria

either in prose or verse form are known as Slutkla, the white Y. V.81)

2.2-3 S.V(Sama Vetu)S.1z is the Veda of. Udgatr priesl It is called as the book of music

being sung at sacrifice. Therefore it is called the book of liturgical songs.8z)The

text in sattwt is called yonf which is a technical term, the womb of the Samart

melodies and serves the purpose of a base, on which the Gmn is built up.83)

Almost all Yoni Mantras of SI/ are borrowed from the R.V. Chanting of the

Satruns are the most important part of the Soma sacrifices. It forms the basis

of later Indian music.

It consist of two parLs, known as Arcilcas, Purtnrcil<a and Uttararcil<n-

the meaning of the word Arcilas is the collection of the verses on which the

melodies of the Satru Veda are rendered by lengthening and diphthoneization of

vowels, by inserting mystic syllables, words and phrases, even a whole line

which is called Stobha. i.e. exclamations in praise of gods.8a) The Puruarcil<a

is divided into four sections called ApJneya, Aindra, Porsemanta, and Aranyal<n

while there is no section in Uttararcil<a-

Aranyal<a is so called for it is to be sung in the forest, in seclusion,

away from the din and voice of the dusty path of life.8s)The Bralwwial law

books prescribe that there are restrictions on Snatol<as in the connection with

reciting music. The recitation of Ptg.Veda and Y.I/ must stop whenever the

chanting of Sanan is heard86) It indicates that fuftw Veda was treated as adangerous thing yet S.I/. is very important in performance of the Vedic sacrifice

and it is also important in the history of Indian Music. Therefore, in the laterperiod music is being used as an essential part of many festivals and it is used

in performing to obtaining milk from the cows cattle, to getting long life, and

for relief from diseases. Thus the Sannn^s and the singers are many times

highly praised- And B. G treat it as the most impo*arfi Vedag7)

81) B R Sharma, ibid, p. 51.

8D B. R. Sharma, ibid, p. 57.

83) B. R. Sharma, ibid, p. 57.84) B.R. Sharma, ibid, p.57.

85) B.R. Sharma, ibid, p. 57.86) S. B and Apastambhsa rauta Sutra.

87) B.G. 10.22 Ydanam Samavedosmi etc.

-17-

COMPARISON OF T}M SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN TFIE SO?,A.ASAJV/SM

2-2-4- A- V(Attunn Veda)

AV Vedn \s perceived by Blu'Su and A4iru.sa and used by Bralvru

priest in the sacrifice. The oldest name of the AV is Atlaromeiruxfu$ a

plural compound form of the nanne of two families of priests namely the

Attnrust qtd Angiruses.s) The narne Atlarumgirash are frequently used

separately but they are always in close vicinity. It denotes that the word

AtlwTane:irasah is distinguished by two i.e. Atlurua and Angirax. funta,

Paustitca, arfi, Btrcsja of the AV belongs tn Ahtar-van while Yatu, Abhiclura

and glwra of the A V belong to angirasa.n)

Another niune of A.V, which is, used only in the ritual texts is

Blngpmgirush" v'rz. Bttrgts and Angirasas.gl)The BlTgps are sometimes

rnagnified above others and take the place of that of the 4s7o1Ta'8.9D The

Brulmn Veda is the another name of. ,4-V. i.e. Veda of the Bruhma priest.93)The

name of the Brahmn Veda does not mean the Veda of the charms and

incantations but the Veda of the Brahman,e4)because in its speculative parts the

Btalmst, the Ultimate principle, soul of the universe, becomes conspicious9S)

Tlae A.V has no direct bearing on a majority of the Slrauta rituals. The

chief supervisory priest at sacrifice, known as Bralwn is in charge of the duty

of protecting the sacrificer from being harmed by evil spirits and must be

specialized in the A7. besides, being the master of threefold knowledge of the

entire sacrificial Drocedures.96)

AV is a collection of 20 Kandas with 731 Arunalcas which contain

5933 verses.g7)It has two recensions known as Slurulu md Paipwlada which

are found n Gujrat and, Kasfunir respectil'ely. tlut the branch of Paipwladarecensions rn Kashimir has very few supports at present. The followers of this

recensions are available in Orissa Some manuscripts of this school are also

founded there.

There are some sixty or more pairs of hymns more or less allied in

88) V. W. Karambelkar, The AHTARVAIIEDIC civil2ation, p.l, Nagpur, 1959, India.J.Gonda, ibid, p. Zi7.

89) V.W Karambelkar, ibid, p.l.i Gonda, lbid, p.7.6790) V.W karambellkar, ibid, p. 1; J Gonda, ibid, p. 266. also see the below.9l) Btoomfield, The religion of the Veda, p. 3992) See the C'onda, ibid, p. zffi. tt.9.93) B.R Sharma, ibid, p.56.

94) V.W Bellankar, ibid, p. 2.95) J,Gonda, ibid, p. 268.

96) B. R Sharma, ibid, p.56.

97) Devi Chand, The Atharva Veda Sanskrit text with English translation, MunshiramManoharlal Publisher. 1990.

-lE-

COMPARISON OF THE SPTRITUALISM AND TTM MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN TIM SOT'A.ESAN/SM

subject rnatter,g8) Vena q'td Gqdturue), Brahrnot otd Ka,l&) Muws md Va

klol) Journey and Road.l@)fhsre are another types of hymns also in A7. Thus,

The Earth is celebrated under various aspects.rm) Some prehistoric and organic

connction in the grouping of such hymns as the Mrgar 5r161a5r0n) prayer for

the cure of diseases,l0S) Frayers for the health and long 1i1s,106) to obtain a so

n,10?) "h"t-s for the prosperity of home and children, exemption and protection

from all sort of distress, dange1,108) cattle,l09) house and for fields,llol expiatory

formulas designed to free from sin and guilt, charms to produce harmony in the

life of families and on the deliberations of the village assembly, charms

concerned with lovellr) and marriage,ltz) conjuration against demons, sorcerers,

€n€mies,113) charms for krrgs in peace and war, and charms calculated topromote the interests of the Bralvnins.u4) There are also the hymns dealing

with philosophical and metaphysical thought. cosmqgonic,lls)s1t4 dealing with the

concept of the God as the creator.116) The Vedic student also prays for wisdom

and other material advantages, while he worshipped to tlrc fire,117) there are

prayers for wisdom and Derceptionrls) ek:. Even A.tr/ contains a surprising

number of theosophic hyrnns which deal with the Brahnw.ll9) the pantheistic

personification of holy thought and its pious utterance.l20)

98) V.W. Karabelkar, ibid, p. 11. He introduces the each kind of hymns throwh outthe book.

99) A. V.2. r.2.100) A.v. 4.1.2.r01) A.v. 7.1.2.102) A.V..4.8.9.103) A.V. l.z.llt is considered to be one of the most beautiful hymns in the Vedic

literature. J. Gonda, ibid,p. 302.

104)A.V. 7.&-49; 1.4-6; 6. n-n; 7.n-41;7.79-81.r05) A.V. 2.3r; 32; 5.23.106) A.V. 3.11.4; 3.11.6; 5.30; 7.53i 8.r;2 .

107) A.V.5.?5; 6.8U 6.17; 6.11.108) A.V. 4. ?3; 2t;25,; D;33; 6.40; 19.14.

109) A.V.2.26 ;3. 14; 4.21; 6.59;7.75.110) A.V. 6. r42.111) A.V. l.M; 2.30; 3. 25; 6.8; 9; 89; 7.38.112) A.V. 7. ffi; gt.113) J. Gonda. ibid, p. ZIB and below 13.

114) A.V. 11.5.115) A.V. 2.1; 4.L; 5.1;7.1;2.116)A.V. 10.2; 11.8.

r17) A.V. 19.64.

118) AV 4.30; 19.4.

119)A.V. 4.1; 8.10; 4.U;35; 11.7.

120) A. Bloomfield, ibid, p. 40

-le-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN TT{E YEDISM WITH THOSE IN TTfi Su|'AESANISM

The contribution of tbe AV. to the prominent philosophical thought and

rnysticism is important, yet AV is overcast by magic spells and benedictions.

As Winternitz sai{ "Philosophical hymn in the A.V is used for purpose of

magic, e.g. the word Asatr2D is used as a means for destroying enemiesl22)stc.

This hymn contains considerably well developed philosophical terminology and apantheism of the sarne stage of devekpment as the philosophy of the

(Jpanislad, But even then it is used for purpose of magic."r8)And he said

further '?rere we can find out that the hymns of Rg.Veda and magic songs of

A.V. are entirely different". Even the A.Iz is of unrivalled importance for history

of superstition, of folk-lore, and popular religiclus practice related in character

are the so-called House borok(GrgtTw -sasra).r2a) According to Karamuell<ar

the spells, charrns and incantations in the A.7 promised to fulfil all worldly

desires of human mind125)

The usage of the language and the metre in AV are initially the same

as those of the Rg.Veds--rm) But language of the AV is more sophisticated than

Rg.Veda- and also the metre are not as strict as that in the Rg.Veda-L2z)

Linguistically and stylistically the popular hymns are considere4 12191.128) ThusA.V is considered to be the latest in general.l2e)

According tn Kararnuell<nr, from the point of view of comparative grammar

and etymology almost a]l the Linguistic forms are looked upon as indications ofa late date are in reality as old or older than the entire range of Aryanlanguage in India130) which existed side by side in two dialects-heretic andpopular India The genuine Aryut spirit is pervaded in the AV. with more

121) According to Winternitz, The word Asat, meaning 'nothing,' in the AV is usedas a means for destroying enemies, demons and magicians. It indicates that even inancient rriod used have the form of magic by modem development. H. I. L, vo1.1,p. 114.

lzD A. V. 4, 19, 6.123) M. Winternitz, History of Indian Literature, Vol. 1, p.114, Motirlal Vanarsidas,

Delhi, 1975.IU) M. Bloomfield, ibid,p.41.125) V. W Krambelkar, The Ahtarvavedic civilization, Introduction. Nagpur, 1959.f26) V. W. Karamvelkar, ibid. p.12. He said that Gayafi Anustubh, Pankit(whort

metres), Tristubh, Jagati(long metres) are the main A.V metres.127) M. Winternitz ibid, p.

128) V.W.Karamvelkar, ibid. p.5"

L29) According to winternitz, A.v is the younger than a R.v. because, thegeographical and cr:ltural conditions as they are reflected in the A.V. And thehymns of the A.V. which contain theosophical and cosmological speculationsindicate a later time. M. Winterni?. A history of Indian Literature. Vol.l. p113-114.

130) V.W.Karamvelkar. ibid. p.5.

-20-

COMPARISON OF TT{E SPIRITUALISM AND '[TIE MATERIALISM AS REFLECTED

TN THE YEDISM WITH THOSE IN TI{E SO?'AESANISM

natural manner13l) that the magic songs of tllre AV. which by virhre of their

constitutes are certainlY popular.rul

2.3.Brahmanas

Bralvtwu means a commentary on the Bruhnwt i.e. a Mqtra in

Samhitas. It gives the meaning of the Mantras indicating their amlications in

the relevant sacrifices. At times it gives etymolog,ies of some peculiar words

appearing in the Msttras. It also praises the particular act in tlre sacrifice and

gives to certain extent the procedure of the sacrifice. Each Veda has it's own

Brafunorns.

The object of Veda is two fold i.e. Dtumu utd Bralwwt and according

to Mirrunsal<ns Dlnrma is identical with Yqjru i.e. sacrifice. Sacrifices are

enjoined by the Karnta-Kurda- Ttrc jrnru kanda deals with Brahmowdesa or

Bralvnopsfi. The Brahman also cannot be grasped bv the common means ofknowlefue and its experience leads to Kranntrutkti or fud1,omrpS;.tn)

The word in general is also applied to the systematically cited unitsas authority containing the explanation of the Mantras at the time of sacrificialceremonies.l34)

The sacrifices which were enjoined by the Karma Kanda of the Vertas

grew considerably during the period of Bralwwta.l3s)The ritual words hke Yajru,

Sunuat, Pamt, furnsat, Ijana, Stuat Dalcs[rus, pressing of Soma and duties ofpriests etc. indicate that similarity or sameness of ritual might have been inexistence in the Rg.Veda. period.

Lagadlu, the composer of Vedanga Jyotiv refers to the Vedas as

eamest in promotrrg the sacrificel36) especially Karnw Kmda of the Vedas.L37)

The Bralwwna text is broadly divided into two parts i.e. the Vidhi andArtlm)ada- The contents of the Brahnma text deal with the ideas about thesacrifice in general. Therefore, the Brahrnous are the indispensable documentsto understand the gradual evolution of the Vedic religion, concept of philosophy,cosmogonic myths and rites. They provide in the course of discussion, keys tounfold the abstruse expressions carefully worded ghsrein.l38)

131) A.V. 3. 12-30; 4.8;7.rc; 57.132) M. Winternitz ibid, p113.133) Prof. T.N. Dharmadhikari, Kind of Vedic sacrifice, paper. Read at the conference

organised by Vedic Samsadtri Mandala and Indra Gandhi institute, Dec. 2001, pune.134) B. R. Sharma, ibid, p. 58.135) S.B. 1.4.1.10.f36) Vedah hi yajnartham abhipravryyah.137) T.N. Dharmadhikari. ibid.

-21 -

COMPARISON OF THE SPIRITUALISM_AI{D 'TFIE MATERIALTSM AS REFLECTED

IN THE YEDISM WITH THOSE IN TFIE SO?'4.ESA-N/SM

However, Deussen refuses to accept the concept of pfrrilosophy which

occurs in the Brahnwusl3g) because Bralvnuus are essentially connect€d with

the doctrine of sacrificer40)and philosophical views have been tgnore and furned

for ritual purpose.l4l)and Kieth poinLs out "The proofs which he attributes to of

his theory are far from convirrcing."142) Though Brafutwus are interested and

originated in the'ritual but the sacrifice itself is deeply connected with the

cosmogony which is fundamental source of the philosophy e.g. In the S.B.

co-existence Mrtyu ard. Amrta143)stc are described. R. Weiler suggests that

"Thus Vedic ideas of sacrifice and mythology were reinterpreted in terms of the

macrocosm and microcosm. cosmological inquiries of some of the later hymns of

Rie Veda were extende4 and an investigation of the human soul was

undertaken.laa) As a conclusion of this topic, the philosop[rical thought also were

prevalent in the Brahnww texts.

Two kinds of views of the origin of sacrifice appear in the Bralwunatexts. First, that originally, all the sacrifices were with the Asuras.r4$Secondly,

The origin of sacrifice is the Prajaqnti who saw sacrifice.la6) The most

important source of the sacrifice according to the Brafururn text is Prajapati.

Prajapti is said to have discovered the sacrifice which is threefold and withseven treats. Thus having twenty one 1o65.147) According to Keith, "The

doctrine of the sacrifice they develop a theory which may have been held ingerrn at least in the age of the Rg.Veda but which is not expressed there and

138) B. R. Sharma, ibid, p. 59139)4. B. Keith. The religion and philosophy of the Veda and Upanishads, H.O.S.

Vol. 32, p. 440, Motilal Banarsidas.l970.140) Keith. ibid, p. 441.141) Keith said that "The conception of order is one which is wholly strange to the

Brahmanas, and any treatment of the philosophy implied and contained in themmust neglect the division of these texts, which in the main follow merely the orderof the rite performed in the sacrificial ritual. The most important of of theseconceptions from the point of view of philosophy are 1) the endeavour to state thenature of the highest principle of the universe, 2) the theory of the sacrifice and, 3)the natwe of futh and right. On alt of these topics there is available muchmaterial, but the szuneness of the ideas is obvious through a multitude of detaileddifferences."A.B. Keith. The Religion and Philosophy of the Veda and Upanishads.p. 442.

142) Keith. ibid. p. 440.143) S.B. 10.5.2.4.144) A.T. Embree, Sources of Indian Tradition, p. 5. Cnlumbia Universitv Press New

York 1988.145) T.M.B. 8.6.5.146) J. B. 2. 9t.147) G.B. I.r.r2.

-u2-

COMPARISON OF THE SPIRITUALTSM AND THE MATERTALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SO?/AESII\T/SM

which doubtless in considerable measure is a new "t"t1i6n"-148)

It means that

The sacrifice grew considerably during the period of Braftrnmos'

The various sacrifices are described in the Brulmaru-text. All the

sacrifices begrg Kartrwt lead to the possibility of obtaining various results. The

result of the sacrifices are to nemove eviF49), give freedom from 4*6150), be a

ship leading to the heavenly worldlsl), obtain a food and in Heavgnrs2), the

obtainment of supremacyr$) for the main result of Vaiapeya Possessing the

arms in good condition in the next world,154) reaching the highes6 v76dd155) ars

the result of. uturrturya- sacrifice.

Another aspect of division of the sacrifice in the Brahnw-n text is five

fold. According tn Minwn"st<as "the types of the sacrifice can be classified in

five groups-viz nitya(compulsory), Naimmitika (occasional), l<amya(performed for

fulfilling certain material desires or personal advantages), Prayascittabxpiatory)

and. N isiddlu-(prohibited)The theory of hinotheism was developed by M.Muller under the

influence of the famous philosopher Schelling.l56) According to M' Mullar, the

descriptions and explanations of the ritual in the Bralvrnna text reflect the

henoritualistic tendency which is closely connected with monoism. e.g. there is aritual in Bratvnana text in which it is stated that the Gods went to the heaven

by means of the Atiratra sacrifice. Some other text declares that the Gods went

to the heaven by means of the Triratra sacrifice or fumkrti funun etc. And

there is a reference of the case of removal of demon by means of different

rituals in Brahman. According to Prof. G.U. Thite, "Henoritualism of the

Brahtrwta text is only a part of that henoism. It is well known that the

Brahmana texts treat each and every detail in the ritual with the utmost care

and importance."157) It indicate that Bralnwtas are closely connected withHenoritualism.

148) Keith, ibid p. 454.

149) S.B. 11.3.1.6

150) S.B. 2.3.3.7-10151) S.B. 2.3.3.t.5.152) S.B, 5.2.r.r2.153) T.8.1.3.2.r-3.154) T.B. r.6.4.2.155) S.B. 2.6.4.9.

156) G.U. Thite, Sacrifice in the Brahmana-texts, p. 299, University of Poona, 1975,pune.

157) G.U. Thite, ibid, p. 299.

-26-

COMPARISON OF THE SPIRITUALISM AND 'I]HE MATERIALISM AS REFLECTED

IN TFIE YEDISM WITH THOSE IN TT'E, SOT'AESANISM

z.4.ARANYAKAS AND UPANISHADS

Saymaatya defines two different definitions of the Ararryal<as.

l.arartyotsrutantrym Bra!'trvrnomr8) and 2. Aranya eua Wtlryannd Arryal<ntn

itiryate.tg The exact implication of this term is uncertain, but it seems

probable that these works were recited by hermits living in the ;org5t.r6o) ftlsword Aruntyalca means the forest treaties, and is one of the class of religious,

philosophical literature connected with the Bratwtanas which are either composed

in the forest, or to be studied in the forest.

The definitions of Sayanaarya "led sorne scholars to the conclusion

that it was for the benefit of ascetics who lived in the forest or jungle(Aranw)-

According to the other, and 'no doubt right', interpretation these works -like all

books of Brahntsic variety, subjects of interpretation of Vedic schools- were

to be imparted in the solitude of forest because their contents were too sacred,

too secret, and esoteric, too uncanny and dangerous to be cornmunicated and

learnt in the villages."161)

Such special study was different from normal Vedic study. According to

tl:e futklOnyana Grlrya Sutra for example, before any forest study could be

undertaken, the student had to keep a special vow or observance(Vratd (either

a kkuara or an Auwnisda [Uwnisludic] Vrata, depending on the type of

material to for a year to be covered). Before beginning the study, the teacher

first asked whether the student had kept the observances.l62)

The contents of the Arwryal<as apl)ear k> posses similar characteristics

as the Uputisluds. The Arqryalcns contain traditional materials from the

Samhitas and Brahmanas and that of the Uwnistads mainly deal with the

cosmogonic legends and narratives, philosophical speculations allegorical,

Symbolical, rnystics which had reflected in the kmhites, Bralvrwns and

Uwnislades. Even the significance of the sacrifice is found in the Aruryal<as

with plenW of details. Therefore, the characteristics of some Arwryal<ns are

similar to those of funthitns and some are like those of BralmmagHowever, the Tai. A in ad<lition, deals with education, study of Vedas,

Meditation, purification, expiationl63), etc. and they indicate that characteristics of

158) Sayana preface Aitareya Brahmana.159) Sayana preface to Aitareya Aranyaka.160) R. Weiler, ibid, p. 29.

161) J. Gonda. Vedic literature, p.423 and below. 'l-he view of Ol&nberg, Keith, S.

Dasgupta and other scholars also.l6D Klaus G. Wrtz. The supreme Wisdom of the Upanisads, p. 2I. Motilal

Banarsidass Publishers private Limited. Delhi.1998.163) Taittiriya Aranyaka, 2.9.

-24-

COMPARISON OF TTM SPIRTTUALISM AND 'T'HE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE TN TFIE SAT'A,ESAJVISM

Armyal<a friod bear more similarity to the Uwisad.ic friod rather than

Bralvrwttc friod.The Uwisds represent both ttre final stage in the development of

Vdic religious thoWht and the last phase of Bralvnstisnlru) In UWtisltds, less

details of the sacrifice, rituals etc. are found. Instead of that, Upanishads

concentrate on the quest of the mysteries of universel66), the thoughts supreme

6m1h166) and riddle5r6T) 61d the paradox of the universel68).Thus Hume said

'Westem professional students of philosophy, as well as literary historians, have

felt and expressed the importance of the Uwtishds.'r@)

As the Uwzi*ads have similar characteristics as Arutyalas, it is rather

difficult to discriminate between Aruryal<as and Uputisluds because many

Upanisluds are concluding parts of the Aranyal<as. Thus Aitarqta Bralwunawhich belongs ta Rg.Veda. followed by Aitareya Aranyalcas is the concludingpart of the Aitareya Uwisluds. And thre Kausitaki Brafurww belonging to the

Rg.Veda ends with the Katsitoki Ararryal<as, of which the KarcitakiUwtktlad forms its concluding part etc.

The meaning of the word Upanislwd is 'to sit near'. Though there are

more than Zffi Uwnisluds come down to us, the earliest Uponislnds are more

important because the fundamental doctrine of the Upanislad philosophy are

based upon these books. They are attributed to different Vedic schools. Out ofthe large number of Upanislads, only ten Upanistnds are included inPrastqta Trai.

The fundamental doctrine of the l''pnistnd is the Para Vidyal?0) i.e.

higher knowledge, pertaining to the supreme Bralxrwt. The nature of ttre ParaVidya is different from the Yajna Samsttu which gives sanction to killing ofanimals in the sacrificial rite etc.

According to S. Radhakrishnan "The attitude of the Uwnislnd is notfavorable to the sacredness of the Vedas. Like the rationalistic thinkers of alatter day, they adopt a double attitude towards Vedic authority. They considerthe Veda to be of supernatural origin, as when they say,"Just as when a fire islaid with damp wood, clouds of smoke spread all around, so in the truth from

t&) A.T. Embree. ibid. p. 29.

165) Taittiriya Upanishad. 2.7.166) Chandogya Upanishad. 4.10.5.167) Brh. U.8.2. l.168) B.U. 3.6.169) Robert Ernest Hume, The Thirteen Principal Upanishads. p.3, Oxford University

Press, Delhi, 1995.170) Mundaka Upanishad, 1.1.4-5. Maitrayana, 4. 2I

-25-

COMPARISON OF THE SPIRITUALISM AND THE MATERTALISM AS RDFLECTED

IN THE YEDISM WITH THOSE TN THE SO?'A^ES/N1SM

this great being, has been breathed forth thre Rg.Vefu the knu Veda The

hymns of the Atluruas and the Angirusas, the narratives, the histories, the

science, the mystical problems, the poems the proverbs, and the expositions- all

these have been breathed forth from him." It is also recognised that "the Vedic

knowledge is much inferior to the true divine insight, and will not liberate us.,tI'7L)

2.5. PURUSHARTHA

The word Purasturtln tus significance that the bondage of the body is

implicit in it and what is to be achieved by a Punts,(b&y-dweller) is a

Purslartlu. Pdnniali has written Su/ras. true to their nature, these are concise,

correct and compact' pertinent, precise and pithy. He divide his Sutra in four

topics or Padas. These are four Purusartlns or mainly objectives. These four

traditional social objective are Dlurma, Artlu, Kanu, and, Moks.l?Z)These are

sublime substitutes in the life of a Rajayogin aspirant. They are termed

Samrndhi, fudlanm, Vibhuuti and Kaiualya

One of the main concepts that underlies the Indian attitude to the lifeand daily conducts is that of the four ends of man i.e Pursturttu. Tt:re first of

these is chractreized by considerations of righteousness, duty, and virtue. Thisis called Dharrna There are other activities, however, through which a man

seeks to gain something for himself or pursue his own pleasure. When the

object of this activity is some maGrial gain, it is called Arthai When it is the

desire for worldly articles or love or pleasure, it is Kama. Finally there is a

renunciation of all these activities in order to devote oneself to religious orspiritual activities with the aim of liberating oneself from the worldly lifei i,e.

Moskla. These four are referred to as C-atunsargarT3)

There are two views of Mol<Iu science. According to view of thetraditional, M&sla, spiritual liberation, is discussed in Uwnislnds explainingphilosophy is regarded as Mdcslusastra i.e. science of Molcsln- And Accordingto some modem scholars, the view of Molcslusstra is somehow different. A.T.Embree explain it as "In early text it is more usual to find the aspirations ofman stated as three: Dharma material gain, and love or pleasure. Dharma then

l7D S. Radhakrishnan, The Philosophy of the Upanishads, p.'25. Unwin BrothersLimited. l.ondon and woking. 1935.

I72) The Yoga-sutras of Patnniali A commentary by M.R. Desai, p.15, Prin. DesaiPublication Trust, Kolhapur, 1972.

173) 173) Ainslie T. Embree, ed. Sources of Indian Tradition. Vol.l. p. 2@.(The Hindu wayof life, R. N. Dandekar)C,olumbia University Press, New York, 1988.

-26-

COMPARISON OF THE SPIRITUALISM AND TFIE MATERIALISM AS REFLECTED

TN THE YEDISM WITH THOSE IN THE SAT'AIqSAN/SM

refers to the religio-ethical ideal, which we nray translate as vltue'/174) He

mieht be follow the view of R.N. Dandekar. The view of R-N. Dandekar is as

follow. 'Tt is called Triltarga i-e Dlurrtu, Artlu, KQru, otd Mol<s/u, though, it

is considered as the most important stage of human level which leads to the

liberation, does not have its own science, partly because it is often included

under Dharma but also because it includes all the other ends in its purvierv."l75)

It is supported by T.N. Embr@. "Mokla, spiritual liberation, does not have it's

own science, partly because it is often included under Dharma but also it

includes all the other ends in it's purview./176)

The word Puruslurtlu is consist of two words i.e Puntsla md Artta-

The meaning of the word Punslu is 'The man' but hrere Puntslu indicates

embodied soul which governs all the activities of individuals. Literal meaning of

the word Artla is the desired goal of the embodied soul which is to be

achieved by a man. Thus the described objects of the individual are the four

aims namely Dlnrma, Artlu, Karrn and Mokslu. 'Among them, the last is said

to be the supreme end and can be attained by the only few of men the vast

majority can only place it as an ideal to be attained in distant future. The

Kama is the lowest of all and only frrols regard it as a end.'lz)

According to Indian thought, after death, individual soul goes to the

other body bounded by the cycle of birth and rebirth. It is caught by the

transmigratory existence. The "{.Jnred1","f)arkness"and "I-}teath" denote the

transient, the epherneral universe(becoming). The Real Light and Immortality

denote the changeless reality(being), and the infinite, the Eternal, the

Transcendent Reality beyond embracing both the behg and becoming, which

are really only its two aspects.l78) It is called Sansara.rT$ The theory of

Sanlsra founded in ttre concept of the Dharma and Dharma deals with this

worldly life as well as other world. Dlanna is thus closely linked with Karman

Just as one's present state with its Dtarfiu is the result of former actions, so

present action determines one's 1u6u1s.180) Dlarnu is expected to control the

l7q d. A.T Embree, ibid. p. 209.

175) R.N.Dandekar. Source of Indian Tradition, ed. by Ainslie T. Embree. p. 211.176) Ainslie T. Embree, ibid, p. 211.

l7T Pandurang Vaman Kane, History of Dharmasastra Vol.2.part 1, p. 8, B.O.R.Institute, 1997, Pune.

f7B) William A. Borman, The other side of Death : Upanisadic Eschatology.Introduction. Indian Books Center,l99O. Delhi.

179) Maitrayani. Upanisad. 4. 34.180) Austin B. Creel. Dharma in Hindu Ethics, p. 9, Firma KLM Private Limited,

Calctttta. 1977.

-27-

COMPARISON OF THE SPIRTTUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SO"'A.ES,4JV/SM

Arttu utd Kanu in the human life and give the ethical and moral laws to

human life.

There is, however, some lack of certainty and clarity as to just how

Dlurrtu contributes tn Molcstu. But as Austin says 'Dharma came to be viewed

as, in some sense, a prerequisite to M<tt<stu- Observance of Dturnu is

presupposed in the disciplines who concentrate on the attainment of Mokslu ar:d

it is the supreme end and the souls intrinsic value. It is clearly and undoubtedly

thought by all Indian thinkers that, without Dlurru, Md<sllo cannot be gained.

'181) Thus Dtartra may be regarded as the most important part of the

Punnlartlu, which leads to Mokslu i.e. the last aim of the man. The Mokstn

is placed last, as, according to the Hindu scheme of values, it oqht to be the

final and supreme aspiration.lS'2)

18f) A.B. Creel. ibid. p. 10.

182) R.N.Dandekar, ibid, p. 211

-2E-

COMPARISON OF Tt{E SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SO?'AESANISM

CHAPTER THREE

The Principle of the Sot'aesanism

3-1. Establishment of the Sot'aesanism and Background of the civilizationThe inhabitants of the Korean peninsula can be traced back to the period of

4000 to 1000 B.C. Their culture was characteizd, by pottery which can be seen

in Siberia, Mqtdutria, Mongolin-l89 According to the History of Korea thepowerful Shamanistic leader, called l)on-goon ried to unite all the tribes andestablished his rule. He named the country Go-jo-son(ancient Jo-son-dynasty).The people used to believe in the mountain-spirit.(Even today that part ofmodern Korea believes in it) That spirit is suDposed to protect the villages and

its favour assures a good harvest.

The country Go-jo-son was divided into three Kingdoms(Shil-la,Baek-ie, Go-goo-ryo which were reunited by Shil-la. After a number of years

this kinedom which was united was named as ()o-ryo Afterwards there carne

I/i-dynasty, which was continued for more than 500 years(1392-1910),

Yi-dynasty classified the occupations inkr four different groups, .Sa(Scholars and

Govemrnent officials), NonfFarmers), Gong(Artisans), and Sang(Merchants).The govemment officials were dividerl into two groups i.e. scholars and

military officials. However the scholars enjoined the higher status than militaryofficials. In another way of division the scrial status of people in laterYi-dynasty was D Yans-b@t class who were nobel scholars, military officials,and some wealthy farmers who were as equal as govemment officials, 2)

Clnn-in who were technicians or professionals, 3) fuzg-min who weremerchants, 4) Clnn-min whro were the out caste. The castes were determinedby birth.

The lower classes again had their categories based on occupations i.e.

Chil-ion(seven lowest official occupations) and Pal-botGight socially degradedgroups)etc.1&1) In lii-dynasty, only Yotg-fun could be governnent officials.Eventually there were number of restrictions on Sang-min especially onCtnn-min who were called outcast. Even a child born of concubines(i.e.unlawful wives) or child of widow w:rs not entitled for the social stahls. A child

183) &lwin O. Reschaccer, Jone K. Fairbank, Hir5gqry of east asian civilization Vol. p.401. East asia The great tradition, I{arvard University Georgy Allen and UnwinLid, London 1958 and 1960, U.S.A.

184 Kwangsoo Park, The Won Buddhism, p. lO-ll,International Scholas Publications, 1gg7.San Francisco.

-21} -

COMPARISON OF THE SPIRITUALTSM AND TFIE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SOTT.ESIi//SM

bom of concubine was not entifled to claim inherent property.

At the end of the 19th century and beginning of the 2fth century, the

social religions and political life of Korea had reached a very critical stage. At

the end of Yi-dynasty was invaded by Jalan in 1910 and the country was

under the control of Japanese. Eventually social stafus was in a state of chaos.

In such a hopeless situation, a young fiIan named as Ven. fuk Jung-Binattained a great spiritual awakening in 1916 after eighteen years of search of

Truth and ascetic practices.

3.1.1. Background of the situation at the time of Establishment Of

the Sot'aesanism

3.1.1.1. The Politics and Social Phenomentrn

At the time of the birth of Sot'aesqt, Yi-dynasty was at the edge of

collapsing. The social phenomenon of the this rriod was a critical situation by

cormption of the government and the exklrtion from the government create

subjects more complicated. Therefore reformation of the social construction and

the resistance of the farmersh was inevitable.

When the era of Sot'aesan(A.D. f916) took birth and established

Sot'aesanism, Korean society entered into the critical era. On the other hand at

the end of 19 C when war of aggression broke out, development of scientific

civilization had an increasing influence in the world. Consequently, the human

spiritual power and to make use of it had grown weaker. The circumstances ofKorea had grown weaker due to the frugality, invasion of Japan, U.S.A, France,

and China Moreover, influenced of new western customs and the degradation

of morality caused the chaos in Korea society.

3.1.1.2. Circumstances of Religion at the time of Sot'aesan's Period

Basically, Confucianism was the social construction in Yi-dynasty and

the text book of the confucianism was the compulsory subject which was

taught in the schools. The foundation of the philosophy and ethics were

established by government. Even new sciences and catholicism were introduced

by scholars of Confucian in 18th and 19th century.

The Buddhism was existing contemporarily with continuity of previous

dynasty called Goryi-dyrasty. But l{-dynasty accept the Confucianism and they

started denying Buddhism, because it was r:omrpted at the time of Yi-dynasty.By this reason Buddhism was secluded from ih" y61[d.18s)

-30-

Relationship between the class of people and confucian was not

connected with the philosophical ideas' The rnass of people was deeply

concerned with the adoration of forefathers memorial ceremonies. Rituals for the

forefathers were perfomred on national level, state level and society level with

formalities and plump, the economic situation of people became tightened

Consequently, confucian also went distant from the people' It was also because

the properties of the house succeeded from generation to generation were owned

by the eldest son. It also caused to oppose the confucian formaligiss'186)

Shit-lak-pa belonging ta Cofirciarns started to accept the Catholic.l87)

However, It could not get established in Yi-dynasty because government

thought that Catholic were contradictory to the nation and thus they suppressed

Catholic. As a result 8,000 followers of catholicism had to sacrifice themselve

s.18s) But catholicism influenced all the castes in the country and ultimately it

brought the new trend of thought in the people. Catholicism resisted to the

persecution by government. Discord between Yi-dynasty and catholic brought

about intimidation of the Yl-dynasW due to ktng period of conflict. This incident

made Confucian lose the value to hold people and imitations of feudalism

appeared. On the other hand the conuption in the nation increased due to lose

of the power of Confucianism.l8g)

The increase in the cormpted population brought the collision of social

stratum which caused to collapse the caste in Yi dynasty. As a consequence,

the absence of the value of rule of the goverrrment appeared and on the other

hand, evolution of the social structure started. The political situation became

complicated, the moral structure started breaking down. The incantation and the

sorcery was prevalent all over the country.l$) 'I'he collapsing of the caste, the

break down economic system by feudalism and changing of the construction of

political system, and awareness of the intellectual class regarding critical

situation of the counffy were the rnotive of new activities for the changing

nation towards new era. The meaning of the incantation and the faith in sorcery

became important subjects. The leadership of Buddhism and Confucianism was

decreased. Confucian of religious activities started by fluctuation of the

185. As I describe above, the status of Monks and Nuns in Buddhism was treated as outcast which called chht-min in I'i-dynasty.

186. The History of spiritualism in Won-Buddhism, p. 22.

187 Kwanssoo Park, ibid, p. 10.

188 Park Kwang-soo, The history of spiritualism in Won-Buddhisnl p. 11, University ofWon-Kwang.' 189. History of spiritualism in Won-Buddhism.

190. Park kwang-soo, Ibid, p. 16.

-31 -

COMPARISON OF THE SPIRTTUALTSM AND TI{E MATERIALTSM AS REFLECTED

IN TTIE YEDISM WITH THOSE IN THII.SOII'AESANISM

community and there was no sense of the value in the communication because

they believed only messiahs lead the people for the future' And multitudes of

revolt arise in the country eg. Dong-luk revolution.lgl) Dong-lak revolution

were the important religious activities through out the country which was

causing to collapse )ii-dynasty. It is of the common people religious activities

with the mission of goveming the mass of people. [,et me discuss regarding

Dong hak because the philosophy of Dong-Hal< influenced ta Sot'aesanism '[t

latter period

Cormption of the govemment and the year of famine increased burden

of the people as well as the increasing the power of Christianity started to

challenge to the power of Confucian ideas. Mok-min-sm-so(governing the

people) was possible to increased the their own power because the political

social situation was the derange at that time. And Yl-dynasty started

suppressing Dong-luk due to its antinationalism.

Dong-tak was established in 1860 by Choi Je-wootgzt better known by

his title Soo-Eun He was born in Kyong-joo, the son of Yotg-fun as father

and a previously widowed woman as mother. 'I-he legitimate government of the

Yi-dynasty disqualified Soo-,Eun for appearing any govemment examination to

become an official because of his mother's social status. After several years of

intensive study of mystical knowledge and after gaining much experience,

Soo-Eun gained mystical knowledge and rr:ceived a prophecy from kng-je.Later, Choi Si-lwons(l8D-1898), successor of Soo-Eun, spread it underground.

Son Bydtg-\rce,r9} the disciple of Scn-eun accepted it as a religion. Later on, itwas strengthened as philosophy by Yi Don-futn, 1920, which published the

magazine called Gae-byok. Tried to widespread the philosophy of

Hoo-clnn-gae-byok His philosophy was the Shin-ktaut(i-e. a point of view of

the God or Spirit). The principal of the Dong-luk promote the national interest

and provide the welfare to the people and treat it as 'The man is the Heaven'.

The ideas of the Soo-Etm were deeply influenced to the hopeless people who

191. Park Maeng-soot92. Ctoi Je-woo is the founden of Dong-tnk Bett€r known by his tttle Soo-eun In 1855,

Ad. He attained Enlightenrnent. The temple of. l'oo-Jon at mountain Km-l<utg 1860. Heemphasized the unit traditional religion like Buddhism. C,onfucian and Taoism andcomplication of In-rwe-cffi Philosophy i.e. Human being treated as Heaven. 1863 Ad. Itspread all over the counfy and accused by government. ClDi Si-hydng was the successorof Soo-eun.

193. Son Bltfrtg-hee. He is 3rd Head Master of Dong-Hak He remaind Donftnk intoChbt-do-kyo and lead the krn-il hurrah movement in 1916, Korea- Dong-lqdng-dae-jdn,Yong-dam-yoo-sa are his bibliography. Especiallfz Dong-lqtdng-fue-j&t became basicprincrple of of Chdn-da-kyo.

-92-

COMPARISON OF THE SPIRITUALISM .AND 'fI{E MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN TT{E SO?'/ ESANISM

had earlier lost all hope. His thought called Hoo-ctnn-Crae-byok(posterior post

nature beginnins of ttre world). The reason of organization of tJne Dong-luk as

a religious rnovement is to keep the Korean traditional thowht from the

Westem religious tradition which called So-hak(Catholic) or Western learning.l%)

Soo-Eun spread the philosophy of the Hoo-dtsr-gae-byak, as a

religious movement but it had two aspects. One was the reformation of political

circumstance in that period and the other was, to established the nations

subjecthood of diplomatic relationship. The people of the Dong-lnk were

opposed to Yi-dynasty's suppression. They thought it was unfair after having a

treaty with western countries, oppression of Christianity has been decreased but

not for the eastern religious activities. Iror that they submitted the petition to

the government for suspension of suppression.

Tlrey demanded political reformation, llurn up the docurnents of servants,

destruction of the castes, exemption of personal and government debt, equally

distribution of the land etc. which was necessary with to get rid of castes and

social economic reformation. The evolution was not the simple antinational but

it was the freedom and modemization of the countr5r.r95) Dong-luk activities

caused to call Chinese army, Japanese army and became main cause of the

China-Japan war.196) Dong*Mc activities carne to an end after execution of the

leader of Dong-lwk, named by J&t lSong-joon, the third successor of Soo-un.

Another incident is that thre Dan-bal Lyong. The meaning of Dan-fuL isthe short cut of hair. Japanese army besieged the prince and employer of the

government and cut off the hair by compulsion. This happening pervades

through the nation and common people against Japanese army. This scale was

surpassing the Dong-laks scale. 'Ihese incidents were expressed as

consideration of the Korean race in the eddy(chssc).197)

At the same time, ch'ng-sut philosophy was counterpart withDong-luk. In this woy, there were various religious movements in Koreanpeninsula But they could rrot succeed spread far and wide and disappeared soon.

At the same time a new religious movement was given birth bySot'aesqt Sot'aesn observed current period as follow "Today, with the

194 Kwangsoo Park, ibid, p. 12.

195. History of spiritualism in Won-Buddhism, p. 25.

196. By increasing power of Dong-Hol<, as the gove.rnment could not controlled the power ofDong-Hok. The government brought the armity power from Japan and China-

197. The scriptur of Won-Buddhism Uk-w4 \Nrn-latnng press, 1989) History ofllzon-Buddhisrr\ 1.1.5. The period of conversioa p. 1030. These are the important Historyof the world contemporary with age of Sot'aesan till 11 years old.

-33-

COMPARISON OF THE SPIRTTUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SOT'A'DS/N/SM

development of scientific civilization, the human spirit, which is rnaking use of

material things, has steadily weakened, while the power of material things,

which human berrgs should be using, has daily grown stronger, conquering that

weakened spirit and bringing it under its dominationi humans therefore cannot

help but avoid the billowing sea of suffering"lg8) 'Ilo lead the people who were

suffering by the critical condition of the world is the foundation of

Sot'aesutism. Therefore, Sot'aesan said "From now, there will be reformation of

the past world into new world./rgg)

3.2.The Birth of Sot'aesan. His Seeking the after Truth and His

meant of the Enlightenment.

3-2.1. The Birth of Sot'aesan

The Sot'aesanism is a new religion founded in Korea peninsula at the

beginning of the z}th century (1916 A.D.). 'I'he narne of the founder of

Sot'aesuism is Park Clnong-bin(1891-1943),and is better known by his titleSot'aesan. He was born on 5 May 1891 in an Obscure village of Young-clnn,

located in Young-latsang county Chil*la-narn-do, province Korea. It was famous

for joining together fresh water and seawater. He was born as the third son to

his father Park S&tg-sun and mother l'oo Jong-chdn who had four sons and a

daughter. He was the 63rd descendent of the king of Shil-la dynasty. The name

of the king was Park Hyok-go-se who was the founder of the Shil-la dynasty.

//is another famous ancestors are Mil-song-dae-goon Park On-dtimm)His birth was very simple. No magnificence mythological story as that

of there is a Budd.la, Jesus Ctrist and Krisfuw in Btngasatsifo in Hindui56.20r)

His religious activities and spiritual power for the sentient and non-sentient

beings are the same as these of past sages.?I2)

The arisine of the new religion and appear€rnce of the saints are closely

related with the theory of the eschatology,z)3) $upports with theory of Yugant

198. The Principal Book of Won-Buddhisrn, 1.1. 'fhe founding motive of the teaching, p.

17.

199. The scripture of Won-Buddrisrn" The History of Wm-Baddhism 1.1, p. 1031.

200. The Prince The first son of 54th King in Shil-la Dynasty.201. The legend of birth of Buddlu in Buddhism and Kristna in Hinduism are similar to

each-others.202. Episodes of Sot'aesan like expelld the serpent front of the river he was only four years

old, at that time. He kept his promise with his father and teacher, which made themsurprising. Especially his activity of expelled serl)ent is similar to activities of Krisfuu arrdBuddlu who used handle serpent.

203. Introduction to Won-Buddhism, p. 93-94.

-34-

am in Hinduism, Maitreya Buddla from the Buddhism and Messiah in

christianism. In fact, same idea of eschatology appears in Dae-jong-l<yong in

discourse of 5o1ras5anffi)which is salne idea of Hinduisrn' Buddhism and

Christianism.

Sot'awt said (Dscourse 14.1-)

,IMhen the world enters into the degenerate and moublesome era' a great

savior sage with a truthful doctrine potent enough to rule the world

appears of necessity, rectifies the world and harmonizes the spirit of

humankind by redirecting the spirinral power of Heaven and Earth."

Here, we can find the reason of the birth of Sot'aesan clearly that because of

the degenerate and troublesome of the world, Sot'aesan had to come to this

world in order to save the chaotic world which devotees of the Sot'aesstism

believed.

The arising of the Religion consists of two types in general i.e. the

view of subjectivity and the view of the objectivity.2oo) The view of the

subjectivity is that the awareness of the inevitability of the appearance of the

Sages or Buddlus in current era by themselves. The view of the objectivity is

that after attaining enlightenment these sage or Buddlu established a new

religion by their own idea207) The view of subjectivity is that the fundamental

cause from the existing religion. The awareness of the view of subjectivity is

protection of ones own religion. The importance of the two views are equal and

one cannot exclude any one of views.

N4. "t}le etymology of. Yuggtta is Yugq+Anta. The meaning of the word Yuga is period and

the meaning of the word Antn is enC. It is the eschatology of Ftrnduism. tt is dividinginto four periods. Krtn Yuga(klW Yued, Veta YueP, Dwaparu Yueq Kali Yuga. At the

time of ktya Yuga, the rnoral was standing with four legs, at the time of Veta Yugamoral was standing tlree legs. Duawm Yuea wit}:. two legs

"ad Kali YWa moral will be

standing with one lee only. At present time, belongs tn Kali Yuga It is 1,728,000 years

and 1,296,000 years, 864,ffi0 years and 432,m years respectively. All years together called

Malu Yuga which 4,32f.,W years. At the time of passing Kali Yuga, always Sage came

to the world and save all the sentient and non-sentient beings.205. The scripture of Won-Buddhism which conlains the doctrines and discourse of the

Dlnnrw words to discipline throWh his life. The first zublication was 1962. It consistswith two parts. One is the cannon of Mon-Buddhism and second is the discourse of theDlurrrw Words, which consist with fifteen chapters. The explanation of doctrine in the

cannon. Relationship between Eluddhism and Won-Buddhism, the method of faith andpractice of religious order basic principles of the ethics. The principles of the cause and

effect on deliverance prospect for the future, words of commission etc.

206. The spiritualism of Won-Bttddhism 70 years, p. 4-5.207. Ibid, p.5.

-35-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTED

TN THE YEDISM WITH THOSE TN TTfi SOT'AESANISM

From this point of view, the appearance of Sot'aesqtfsm has profound

meaning. People coming from various societies in Korea used visit him and say

He is the Messiah in current period.208) Sot'aesn lived when Korea was

occupied by Japan, and the army of Japanese used to oppress him. It means

that the birth of Sot'rewt was the inevitable for the coming world in order tol,ead the berrgs to the paradise on the earth.

3-2.2- The life of Sot'aesanThe life of the So1'ussan209) has been described in the ten Aspect by

Clnng-sut Jongsa.2ro Even he described Sot'aesan as the Yo-ryae(S.

208. In the Dscourse of the Great Masten, prospect for the future, question and answer withone of the Christian. I-ater he became disciple of Sot'aesan because he thought Sot'aesanwas as sarne as Messiah in Protestant.. In some other cases, at that time of Sot'aesanexist, many people considered Sot'aesan as Chdng-do-ryhng in Korean traditional messiahor mitrlu buddln in Buddhism.

209 The fust major biography on Sotaesan's life and activities is the Bulbob yongitaech'anggonsa by Song To-gun(1900-1962). He is better known by his religiousepithet, Chongsan. Chongsan, as a major discitrle of a Sot'aesan, assisted Sotaesan inarticulating the doctrine and in organizing the Research SocieW ofWon*buddhism(Soat'aesanism).He wrote the PYC between 1937 and 1938. KwanhsooPark, The WonBuddhism of Sot'aesan,p.16. International Scholars Publications.lgfl.SanFrancisco

2IO. Song l<yoo[W-1962). Better known by his title Cttbtg-,Sarz. He was the main discipleof Sot'aesan. After Sot'aesan passed away he became successor of Sot'aesan. In factSot'aesan openly declared that Chhtg-san would be the chief legislator of the new orders,Dlarrrw when the former usherd the later into what is now Won-Buddhist order at itsinchoate phasel 1918. In 1917 CWtg-xn moved to North CMI-la provirre from NorthKydng-sotg province in search of a right mentor who could help him grow to be a greatsage himself. Sot'aesan in South Chd-kr province located Ch(ng-sn with his clairvoyanceand went to the house where (hbtg-wt was staying with some miraculous episodes asthe result of concentrated meditation and prayers. Sot'aesan appointed Chhtg-wt to thecenter position of the nine-member body of his chief disciples, which had been keptvacant unb'l Chhg-sans arrival. The nine-member body is now the Supreme Council ofthe order of WonBuddhism. Under Sot'aesans supervision, the nine-member body laboredfor a year from 1918 to 1919 to erect an embankment for reclamation of the tidal land,which kame the financial basis of the order. Upon the completion of the embankmentproject, Sot'aesan ordered the nine-member body to offer prayers from April to Novemberto the numinous spirits of Heaven and Earth. On August 21, the nine-member bodyreceived t]rre Dlurru Authentication of their sincr:re devotion from Heaven and Earth withsome miraculous taces. This was the spiritual foundation of the orders selfless service forthe public. The order was called Bul-bfti-ydn-gn-lne(The society for the Study ofBuddlv-dlnrmd until 1947 when Chlng-s@!, now the new Head Dlumu Master of theorder, renamed the order Wonbulgyo (Circle consummate Buddhism). It was MasterChhV-wt that systematizd tlcre central tenets of the doctrine of Wonlluddhism reflectingGreat Master Sot'aesans religious thought in the But-gyo-jdr1g-jy&t(The correct Canon ofBuddhism). During his tenure 0943-1%D as the Head Dlnnru Master of the order,Chhzg-sql consolidated the ground of three areas of the orders mission: religiousedification, education, and charity. How he did it can be seen in various lines in this book.

-36-

tatlueata) who is bom as one of the ten billion ordinary beings and yet the

greatest of all sage5.21l)

According to history of Sot'aesnism, It has been recorded that his

activities have four divisions of specification in his boyhood2l2) First, imposing

resourcefulness, magnanimity features. Secondly accustorn to inquire to the

senior people by his watchfulness disposition. ThirdlY, he used to mingle with

senior people. And fourth, he certainly used to keeps his promise and achieved

his own fulfillment with his project. Mass of people respected him as a great

person in the future by these four characteristics. The ten Aspects which

described by Changsan JongSa are as follow.

"The Ten Aspects of Great Master Sot'aewr's Li[e."

They are

1) The Aspect of Raising Questions while l-ooking at the sky,

2) The Aspect of praying on the kmfut H:lJl-

3) The Aspect of Ascetic Practice in search of a Right Teacher,

4) The Aspect of Deep Meditation by a River,

5) The Aspect of Great Enlightenment at NoruMol<

6) The Aspect of Erecting a Dam at Youngwn

7) The Aspect of Receiving the Authentication from the Heaven and Earth

through "bloody fingerprints"

8) The Aspect of the Formulation of the Doctrine at Mt. Pongnae

9) The Aspect of Spreading of the Doctrine at Sirryong, and

10) The Aspect of Entering YolBm(Ninsana) itt 194[J"213)

At the age of seven, Sot'aewt started to search for Truth which lasted for

two decades. The first doubt regarding nature was How high and wide is the

sky and 'How and why do black clouds and storms come out of such a sky

and clear and serene etc.' [n addition to these initial wonders, he began to lose

himself in contemplation concerning such natural phenomenon as rotation of the

four seasons.

Around age of nine, he began to be deeply concerned with myriads of

complicated and dedicated human affairs in addition to the wonders of natural

What a great sage he was is beyond my linguistic ability although it was the greatest

fortune in my life to be around him for seven years from 1945 b 1962.

211. The Dlunra words of Master Chittg-san(Affinities 17-18, p. 32, 33), Won-lamngpublishing Co., 20m, Ik-wt.

212. Hoon-ry&t-boq /bid Historv of Wan-Iluddhism 1-2, p. 1033.

213 Discourse. Affinities. 1.18.

-37-

COMPARISON OF THE SPIRITUALISM-AND-ILIE MA ERIALISM AS REFLECTED

phenomenon. In his mind, occured the several questions corrcemed with the

relationship between palents and children. The mooted(doubtful) of birth, ageing,

illness and death, happiness and misery and good and evil Thus, doubt

concerning the universe and rnan were the starting point of young Sot'aesart

Search for Truth, from this time on, he looked for a teacher in his mind, and a

strong desire to know all principles was burning in, for a teacher in his mind"

and a strong desire to know all principles was burning in his heart

At the age of ten, he attended a village schoolhouse(K. fu-futd to learn

chines classes due to his parents educational pla1.214) However, he had little

interest in leaming what was offered at school, and lost himself in investigating

abstruse Principles.2l5)

At the age of eleven, he participated in the annual rite at the grave of

forefathers of his class. There he learned of one luminous mountain spirit, which

he thought could glove all of his doubts. He made up his mind to offer sincere

prayer to the mountain spirit, so that he could meet it. From that time, he

started offering prayers at a flat rock of San-fut peak the range of the

Goo-soo mountains which was uninhabited and deserted. He continued climbing

the mountain once a day for five years. Though his prayer was utterly sincere,

the mountain spirit did not appear to answer his questions-

At fifteen, he maried Yutg Ha-oon by the arrangement of their

parents. His wife contributed substantially to the establishment of the new

religious order he later opened. At sixteen years old, he went to father in-laws

house, to pay respects on the new-year's day in accordance with the custom.

There, villagers were reading an ancient story book, where the hero solves all

his problems by meeting a Taoist Dosa(Gurd.He began to think of finding a

Taoist Dos- Afterwards, he was searching :rround for a Dosa for six years.216)

However, he could not find an enlighten& l)osa(Gtrd. His father built a hut

on the sam bat peak and started practicing and searchrrg for the Truth. Attwenty, his father passed away, Sot'aesqt had to assume responsibility of the

household. As his mind was fiUed with the desire to find a Dos and to be

214 Before his enlightenment, as a young boy, he negatively acknowledged the Tonhakreligion, learned the confucian classics at a private school, played to the MountainSpirit to resolve his questions, and traveled to seek the ascetic sages of Taoism andShamanism. with his disappointrnent of people in other religions, he became a selfascetic practitioner until his enlightennrent. Kwangsoo Park, lbid. p. 22.

215. Young Sot'aesan usecl to go the Sd-dang two years only.216. The history of Won-Buddhism, l. 2, p. 1036. Before attained Enlightenment, Sot'aesan

used to examine many people whether they are truly knower of the Truth or not.

Sometimes he stayed with Stranger, the hermit scholar, @gar, etc.

-38-

COMPARISON OF THE SPIRITUALISM AND TTIE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SO"'A.ESAn/ISM

enlightened the principle of the universe and the meaning of the life, his

household was becoming destitute.' At the age of twenty-two, he was gradually eiving up his wish to find

a Dosa- He deplored any desire to meet a mountain spirit and finally he found

out himself that search has tumed out to be nothing but an idle thought. And

his though was only 'Tfhat can I do with this matter?" From time to time, he

was gradually going through all unusual daily routine. Sometimes he chanted a

spell which by chance would come to his mind, some times he pleaded for help

to the luminous spirit of heaven and earth, when he was frustrated by the

illusive feeling of almost grasping one meaning of all that had bothered him for

so long. Later, He recollected it as follow.

Sot'aesan said

I thought out a plan for ascetic practice, sometimes sitting up overnightin a mountain, sometimes sitting by a roadside whole day, sometimessitting up in a room overnight sometimes bathing in icy water,sometimes fasting, and sometimes dwetling in a cold room, andevenhrally entering into the mental state of unconsciousness. At last mydoubt was resolved(enlightenment)i however, the cause of ailment wasset deep in mY bodY....217)

Sot'aesan pointed out that his ascetic lrractice was the basis of hisenlightenment but it was an extremely severe practice which hurt his physicalbody and he suggest that ascetic practice should be in middle way.

At twenty-four, he devoted himself to ascetic concentration atYeTfun-bong(lotus peak), a mountain in Go-clung county to province forseveral month. He once spent a whole day standing with a vacant face atsdn-jin-po ferry point, thinking nothing.2rs)From this time on, his anxiety withquestion 'What shall I do with this matters?' was forgotten. He was not awareof what he was doing, what he was eating. To make matters worse, his bodywas covered with blotches, and suffered from persistent coughing. At that time,

t}ae Sarwrue(*nwdhil was so profound that, after he attained One Thoughtupon the awakening of numinous spirit, there were fluctuations of brightnessand darkness between night and day, and before and after the fifteenth of each

month by the lunar calendar. When the gate of wisdom was open during thesefluctuations, there seemed nothrrg he could not know or doi when it was closed.

he did not even know what to do with his own kxly, worryring about his ownfuture and wondering whether he was not possessed \Mith something. However,the fluctuations disappeared eventually and the awakened state of mind

217. The Dscourse of the Great Master, the path of humanity 42.218. Hoon-ry&t-boo, Ibid, p. 10.(The part of History)

-39-

IN THE YEDISM WITH THOSE IN THE SOT'AESANISM

continued without fluctuations after he attained enlightensd.2lS)

Attheageoftwentysix,'n'April1916'220)Sot'aesst

IE MATERIALISM AS REFLECTED

was attained

Enlightenment by his own practice austerity including rneditation'

And said

',All things in the universe are of unitary noumenal naurre and all l,aws

originate from the unitary fundamenlal source, amongst which the

principle of neither arising nor ceasing and the causal law of l<nnnic

retribution, being mutually grounded on each other, have formed a round

ft'amework.'221)

Hereafter he was free from the blotches and other disease.z) Sot'aesqt says

that 'it is difficult to explain the sequence of Enlightenment, but when I tried to

get Enlightenment, helping of the Fourfold Grace was there.m)Aftet he attained

Enlightenment, he read the canonical words of various religions.22a) Buddhism,

Christianity, Taoism etc. And examined the world and proposed a catchphrase

for the opening of the new religion and appreciated the current period when he

was enlightened

Sot'aesn announced the counter measure of the establishrnent of the

new religion. The first religious discourses are the fundamental of self

.r11irru6en.225) Essentials for regulating the family.226) The way of progress for

219. The Discourse of the Great Master, The path of Humanity 46.

220. Sot'aesanism treat it as 1st era of Sot'aesanism.221. T}:re Dscourse of the Great Master, Introduction 1.

ZI2. Acrording to 'The history of Won-Buddhism'(12.5, p. 1038-9) On April 28, 1916, Hisage ?5, Sot'aesan was sitting in absorption of early dawn as usual in his cottage. Hisspirit was suddenly getting bright together with the first gray of dawn. It was the lightof Truth that began to shine at last in his spirit! The fundamental principles pertaining to

natural phenomena and man appeared clearly in his intuitive insight. He was overwhelmed with physical and spiritual freshness. It was the great Enlightenment that he

attained to at lasL At the early dawn of the 28th day of April, 191Q the moon of OneMind, the light of self nature, arose floating high up in the air. Wtrcn he illuminated theuniverse in tlre three periods (past, present, future) with the light of the moon of OneMind" the Truth of no arising and no ceasing and the principle of l<snuic reEibution ofcause and effect became as clear as the jewel put in the palm. Sot'aesans mind upon thegreat awakening was full of joy. All items of doubt he had in the past were solved in hisnuminous thoryht. Day by day, blotche-s all over the body were clearing away as he wasrecovering his health. His countenarrce was like the round and bright sun, overflowingwith compassionate grace.

223. Tl:re history of Won-Buddhisrrl 1.3.1. Affinity of Won-Buddhism, p. 1040.y24. After attained Enlightenmenl Sot'aesan read extensively from scriptures of other

religions, i.e. Sa-s4 So-tak from confusion, Diamond Sutra S&t-yo, Bttl-kyo-dae-jdn,Pol-sang-lok from Buddhism. Om-boo-kl'dng, Ok'clwo-kydte from Taoism,Dong-lcyhe-dae-jfri artd Ka-sa from l)ong-lnk, Canon of Catholic. But a diamond sutrain Buddhism came to know through his dream.

-40-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN TTM YEDISM WITH THOSE N TTM SO"'IT-ESINISM

the stnong and the we:.kznt and what a leader should prepare.228)

3-2-3. The Establishrnent of Sot'easanism and the Procedure

of the Formation of DoctrineA-fter Enlightenment Sot'aesan appeared before the villagers.229) He was

greeted by them as a great sage with imposing power. His family nuune wasPark and first name was Clang-bin(1891-1943), About forty people became hisfollowers.

Upon his enlightenment he reflected that human beings were going to be

enslaved to the power of material civilization and obviously it was urgent tostrengthen the spiritual power of mankind in order to restore and protect thedignity of mankind from the formidable material power.230) The only way tounfold the power was by faith in truthful religion and training, in sound

morality. He read extensively some of ttre basic scriptures of Buddhism,Confucianism, Taoism, and Christianity to chrck the nature of his enlightenmenton the back ground of that of the ancient sages. Upon observing basic

scriptures, he realized that the Buddas teaching was the best in explaining thefundamental Truth of the universe and he adopted some of the doctrines fromthe Buddhisrn.Br)

Sot'aesan said 'when the world enters into the degenerated andtroublesome era a great saviour sage comes out of necessity, with a truthfuldoctrine, potent enough to rule the world, rectifies the world and harmonizes thespirit of mankind by redirecting the numinous power of heaven and earth. As

225. Ttrey are four gists as one must engage onev:H in studies in order to prepare oneselfwith sufficient learning in accordance with times and one should attain stability in keepingones sphere in life by mental cultivation and anetlyse Truth from fality by inquiring intofacts and principles etc.

226. Se The Principal Book of Won-Buddhism. 13.2.1.2.227. Se The Principal Book of Won-Buddhisrn 13.3.1. 2.28. The leader can be established ones own doctrine as following : The leader be more

knowledge than those who are led. Sh<ruld not lose the confidence those who are ted.Should not exploit under guidance for personal pnofit and confronting and matter theleader should square his conduct with ones knowledge.

2N Sot'aesans life and activities are mainly recordd in the PYC, the Yak-chon, theKyojon, the Koysa, and the official Newsletter such as Wolmal-t'ongshin, Wotbo andHoebo. Kwangsoo-Park, ibid, p. 17.

230 The PYC describes Sot'aesan's activities and thought after his enlightenmentbetween 1916 and 1928 mainly based on the written sources:(1) Sot'aesan's Gasa(lit,lyric poems) and essaysi(2) Records of Researr:h Society of Sot'aesanism since 1g24.Kwangsoo Park, ibid, p. 20.

231 The name of the scriporre from the Buddhism was Diarrnnd Sutra.

-41 -

COMPARISON OF THE SPIRITUALISM AND THE MA'IERJALISM AS REFLECTEDIN THE YEDISM WITH THOSE TN THE SO?'A,ESI]\//SM

the spiritual lights of ancient sages had been dim for a long time, they werenot brieht enough to remove tlre spiritual darkness of the new era.' From them,

He searched a site for spreading his doctrine for the formation. At the end ofthe Yi-dynasty, lQht of wisdom and compassion was covered by the of greed,

hatred and delusions. This is meant by the term spirihral darkness to transformthe old world into new orte, Sot'aesan set up such precept as diligence andfrugality, abolition of empty formalities and doing away with superstition,

abstinence from the alcoholic drink and smoking, gambling, rieid caste system,

etc. He selected the sincere disciple5232) out of his forty disciples for the newfaith's movement.

However, Sot'aesant was dissatisfied with their faith because they werenot capable to analyse the facts of the 'l'ruth and the righteousness of humanitybut longing for mysterious, extraordinary things, which was not suitable for theright way of life. Therefore, Sot'aesn considered two projects in order to solve

these problems. 1) He performs ritual to the heaven for the sake of the unity ofmembers. 2) C.ongregated to the assembly hall tor discipline by new order.

In I9I7 A.D. He tried enforcement of savings campaign throughabstaining by saving rice from daily meals. 'These projects became initial funds

for the discipline and enterprises for the sake of opening the new religion.z33)

The saving unlty campaigning became fundamental idea of the foundation of theSot'aesqisrn It is called Yi-so-song-dae. In addition he also pointed out thatthere had been discordance among people and among the different sects ofreligions. According to his opinion, conflicts of that time among the religions ofthe world were due to ignorance of the fundamental principles that underlie allreligions and sects.

In order to harmonize the world and religions, Sot'ae,san accomplishedtwo things in new religions pattem 1) Embankment of seashore ar.d 2) Prayerfor Authentication from the Ho-gong-bob-kye(D/prnu realm, Antariksd whichwas an act of religious faith. This prayer, later, is called 'Bobin-Gida'. The

?32. 't}rc members were Flev. Lee Je-dfit, Rev. Ize. Saon-soon, Rev. Kim Ki-cl1d1, Rev. OhClung-k&1, Pev. Par* Se-dfil and Rev. Park Dong-l{D&, Rev. Yoo K*t and Rev. KimKwong-s&t Later(March 1918) Rev. Stxtg Kyoo bett€r known by his title (h6ng-xncame from Ky&tq-fulq state and bmame major disciple of Sot'aesan. It is calledSib-in-il-dut i.e. one group consist with member of ten including Sot'aesan. Dqt-JutsSot'aesan indicates the heaven. Jung-ang Gtittg-wt indicates earth and members ofeights indicate each direction. It is the fundarrrcntal source of the formation system ofpresent.

233. By order of Sot'aesan, co-operation of Bul-bdp-y&t*goo-late purchased charcoal and theprice of charcol higtrly increased due to F"rst World War. Bul-bfu-y(n-goo-lwe couldprovide enough funds out of selling charcoal.

-42-

COMPARISON OF THE SPIRITUALISM AND l'HE MATBRIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN TTIE, SOT'AESANISM

former is an economic movement in religious life which implies independence of

individuals, societies, nations and religions. Actually, the embankment movernent

was the motive of economic foundation of Sot'aewusm which rcquired withphysical strength and sincerity. Hereafter he emphasized saving of ricc which

is the main food in Korea and established economic cooperation in the centre ofthe Sot'aewism, which spread all over the counffy later on. And the lat0er

project viz- Prayer for Authentication from the Ho-gong-bob-lcye(Dtarnu

r@lm, Antarilcsd required the strength of one's spirit.

In 1918, Sot'aesan collcted the saving money and then ordered his nine

disciples to erect an embankment to stop the seawater in front of villaee. Thus,

tidal land could be reclaimed as a farmland. In March 1918, commenced the

project and had it cornpleted after one year which is called Jone-hDan-Wong.The reclaimed land was 2Sacres.8a) This project became generative power ofembankrnent in the west coast seashore in the country as well as he set an

example of new religious life. Embankment was the part of the financial

foundation of the religious order235) and became an actual example of the l,awof the wholeness of both spirit and flesh, by his prominence leadership and

united activities of his disciplines.

On the other hand, the latter is an example of religious life throWh the

faith in the principle namely dedicating ones life for other people in the world.

It was the judgment of the invisible world of Truth(Ve. Antariksa, Sot'.

Ho-gong-bob-Wd. These two religious principles became the spiritualfoundation of the new religious order and also the standard of the priest food ofSot'aesqism for the future generation.

In March 1919, hurrah m6vsmsnf236)had occured in Korea, in order to get

independence from Japan- Sot'aewt regarded it as the scream, pressing the newworld to unfol4 he called it as Sang-doo sound.Et) Sot'aesan emphasized thehurrah movement and importuning to finish the embankment project and afterprayer to the intermediate space for hundrecls day. The purpose of the offering

271. one w&ry is 35.58 sq.ft by Korean measurement. so zi,mO whc equal to g%,rffi sq.ftor 85,951m'

235 Bonekil Chung, ibid. p. 3.2%. L March, 1919 hurrah movement crccurs to against treaty of Japan and tried to

independent from Japan but it could not success.2Tl . Tlee Dlanra words of Master Chdzg-xn, on the Korean National Destiny 3, kng-dao

is another name of kng-y1(funeral Lrier). It is the part of funeral ceremony when deadbody brings to the crimination by funeral bier. 'lhere are some fi:neral songs while goingto the spot. One-person song particular songs, members of bier-bearers follow his song.It is called sound of funeral bier. Sot'aesan remarks Som-il hurrah movement as sound offuneral bier, which indicated the scream pressing the New World to unfold.

-43-

COMPARISON OF THE SPTRITUALTSM AND l'HE MATERIALISM AS REFLECTED

TN THE YEDISM WITH THOSE IN T}N, SOT'AESANISM

special prayer was to get the authentication for the established the new religion

from the heaven and earth. This idea originated from ancient sages who wished

to save the world and had offered prayers to heaven and earth in order to get

the authentication of their sincerity. It took place on March 1919, at the nine

peak of the Goo-soo mountain. Nine disciples take the peak for one person'

(each person has a peak for the prayer).

According to the Kyo-v and Kyo-jon, the prayers began on the

twenty- sixth day of the third rnonth(lunar calender)l9lg ard ended on the 26th

day of the seventh months(AWust 21. 1919 in the Solar-Calendar). as there no

sign from the Heaven and the Earth, Sotlaewt introduced self-sacrifice- On the

last day of the special prayer, Sot'aesst saicl that one should sacrifice oneself in

order to preserve ones integriry. The nine disciples decided for self-sacrifice on

the one hundred days of the prayer for the social welfare and all the sentient

beings. And the motive of the prayer is also direttly related with sociopolitical

situation, hurrah movement in Korea and the world. Sot'aewt considered that

the hurrah movement was the first sound to open the new era in the

forthcoming world. The nine disciples made a vow to sacrifice their lives by

pressing their thumbs, under the nine narnes on the sheet of white paper where

they wrote "sacrifice with no regret" their blmdy finger prints on the white

paper. Sot'aesan takine this sign as of an authentication of their selfless

6"no1i6n.238) This situation appears in the Discourse of Sot'asan "Frorn this

movement you do not belong to yourselves, but, to the universe, in spite of any

hardship and difficulties which you might face in the future in carrying out your

work, do not change your mind from what they are at this moment. Be remind

of this moment whenever you are tempted by the pleasure of home and by the

fire desires. Thus with a free and concentrated mind be faittlful in your study

and work' And he conferred Dlnrtru titles and Bob-Myong (Dtunna names)

Or, glra-."239)

The speciat prayer and authentication from the

IIo-gong-bob-kye(Dtnrnu ralrry Antaniksa) were tlre fundamental ideas of the

'selfless service to the public' as well as the ideas of the establishment of the

new religious order by faith, unity. After the successful accomplishments of the

embankment and the prayer, he changed the name 'savings association' into the

Bti-bop-yon-goo-lute,7-40') ^oue

the Bong-rne cloister located in the mountain

238 Bongkil Chung, ibid. 4.

239.. From this time put tlrre Dlurnw name to devotes of Sot'aesanism with namingcerenrony. It has special meaning to a new bonr people.

240. Put the name of Won-Builhism by Ching-kn who successor of the Sot'aesan. Before

-{4-

COMPARTSON OF THE SPIRITUALISM AND 'I't{E MATERIALISM AS REFLECTED

namd Bongrue-sqt , in Poo-ot county, Ctnl-ln-book-do province in the tenth

months of 1g1g. He visualized the unitary circle as the symbol of the

Bttl-bop-yon-goo-hoe,vtr) gfi1f, in 1920, began to reveal the of principles of new

religious order. v'rz, L) The so-eun . fu-yo, the essential ways of Humanity and

2) The km-tak - Pal-jo the essential way of the practice. Sot'aewt compared

The Sa-ewt. k-yo with the medical art of a physician and The Sam-lwk'

Pal-jo as like the medicine used to cure the patients.

In lgw the title of existing saving association was renamed as

Bul-bop-yon-goo-hoe. Sot'aesan temporarily rented Po-latutg templeza2)fu

Ik-sut, and the tentative name of the order Bul-bop-yut-goo-l'tps-249 He

constructed the general headquarters in lk-sup40 city, Ctnn-la-book-do

province. His actual religious activities starttrl from headquarters. He settled the

Bul-bop-yon-goo-tne down by the act of the community life,245) published the

magazines, completed the writing canon of the Sot'aesanism,2&) Erect the

temple5z7) in various parts of Korea. He also tried to spread a world-wide

religion st1,-?'a$ He applied more practical order to the individual and the society

if used caJl Bul-bdp-y&t-goo-tne, and Sang-jo-jo-lnp.241. l9I9 A11g. At the Km-son temple, Kim-je, the conception of Il-won-sang crystallize his

idea and 1935, Il-won-wtg ensuring at the Dae-l<ak-jdn in headquarters ofWon-Buddhisnt (Dae-l<nk-ie1 ; H l of Great Enlightenment).

242 Sot'aesan visualized the small village viz. Stmli, where sibuated near lksan city, willbe the center of the world in the future. Thus, he considered to established

Headquarter in that village where there were burglars used to live. In the beeinningof establishment of The Sot'aesanism, there was no place to build a Headquarber inviltage. Thus He rented Buddhist temple in [ksan city for the sake of establishedHeadquarter.

243 At the time of establishd Sot'aesnism, Korea was under the control of Japan andgovernment of Japan used hamssed Sot'aesan in order to converted Sot'aesnism as

a Japan's Buddhism. And Sot'aesn knew that if it become a Japan's Buddhisn\Sot'aesnism will not be grow as the world religion. Instead of that it will bedisappear from the world. Therefore, for the sake of avoid harassment of japan whois familiar tn Buddhism, Sot'aesn changed the name as Bdbob Yutgtlae i.e. Theassociation of the study of Buddhist order.

244. Ik-sut ciry, Headquarbers of Sot'aesanism located in this city and Yotng-so4 Sot'aesantook birth placg and attained the Enlightenment placn, Pydn-sant, where formation ofDoctrine and meat many people are the three great sacred place of Sot'aesanism.

U5. Formation of Head Quarter for co-rrperation and saving money through

Jd-dtook-jo-lup, invested. cultivate the men of abiliff and establish of industrialorganization was the main projecl All the member of Sot'aesanism living together at theheadquarlers.

246. Formulate of doctrine like, the regular term traininc and daily training. Ranks ofDlurnw stage, the vow to ll-won-sutg and Dq:trine of honor of meritorious people.

U7. At the time of accounting period, I Dae,2 FIoe. errect the 21 temples in the country.(lDae dlide into 3 Hoe and I Hoe equal to 12 years)

-45-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALTSM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SO?'AESIi/ISM

than any other existing religion in 11orsaz9)

The public opinion was stimulated the members of the Sot'aeswism,

and encouragd their activities.2s0) I3ut consequently Sot'aesut faced sufferingfrom the force of Japanese government who tried to crushed down this newreligion. Since the activities and spiritual leadership of Sot'aewt influenced the

mass of people in Korean peninsula. Sot'aewt completed the writing canon ofthe Sot'aewtism%r) by himself and in 1943 attaind, Yol-Eluthin:arc) at the

age of 53. After the establishment of his order 28 years His Transmission Verse

was the

"Being into non-being and non-being into being, Turning and

turning - in the ultimate, Being and non-being are both void, Yetthis void is also complet€."252)

It shows the consistent movement and transformation of being into non-beingand non-being into being. The permanent appearance to reality hides and

manifests in this process of consistent and changing movement. However, in theperspective of the ultimate reality, both being and non-being are nothing butemptiness. And the aspect of emptiness is also nothing but the aspect ofcompleteness.

Here sot'aesan cautioned not to try to understand it by logic butthrough intuitive reflection.2s) Intuitive reflection is the method of emphasizing

248. First of June and first of Dtrember are anceitors death memorial ritual days. First ofJanuary performs the new year cerernon\', B April performs the great Enfuhtenmentcerernny, 8 April(Lunar Calendar) perf<rrms the memory of Buddln's Birth ceremony and21 Aug performs ceremony for authentication.

29. Temple of Osola(ft&) in Japan was the first abroad Sot'aesanism temple. It established1935 A.D.

?.ffi. e-9. 25 November 19/28,(Won era 13), [)ong-a newspaper introduce Bd-bfu-yet-goo-tneunder the topic special systems of Bul-bdp-ydrt-goo-ttre. Hereafter 28 May 1g34, Jo-ilNewspaper in Japan introduce Bul-bb-yet-goo-tpe(n&r the basic principles ofBuddhisrn, diligent and saving money, co-o1rer:rtive system in Korean peninsula). 1935,lo-s&t Gnns-dorboo(Govemment general in Korea by Japan), 1937 magazineZo-latnng, l94l Kydng-sdrg News paper inkodrrce Bul-b@-ydn-goo-lne. Usually theyintoduce activities of Bul-bdp-y&t-g<to-lne like reformation of religion. Activities ofreplenish letter to the illitenacy applied the &ctrine of religion to actual human affair.Hereafter Moe-il Newspaper, Jo-s&t, Joong-ang, Ky&tg-s&tg Newspaper stated introduceactivities of Bul-bdp-ydn- goo-ltoe.

25L. Before attained Ninwa, Sot'aesan supervise the compilation of the canon ofSot'aesanism and started print under the name of the lbok Bul-gyo-jhg-jy- (canon ofI4zon-Buddhism). It was the only scripture of Sot'aesanism during 19 years- It is one ofthe unique in Sot'aesanism which is founder of religion himself write the canon ofreligion.

?52- The Principal Book of won-Buddhism, 2.1.6 Transmission verse, p. 31.

-46-

MMPARISON OF THE SPIRITUALTSM AND THE MATERTALISM AS REFLECTED

TN THE YEDISM WITH THOSE IN THE SO?'A.ESAN/SM

self realization than loeicat reasoning. In Sot'aesuism there is no

anthropomorphic deity or God who creates the universe and rules. There is no

Buddlus statue enshrined as the object of religious worship. A circle called

Irwon-sutg enshrined as the symbol of Truth in the Bob-dang(dharma hall) ofthe Sot'aesanism temple.

The significance of lnoon(Etemal Truth) is fundamental principle or the

essence of the reality; In the writing of Sot'aewt he clarified that

inaon is the ineffable realm of yp-dung-ctn(Sanwdhil, thegateway of birth and death which Eanscends being andnon-beingi the fundamental source of Heaven and Earth, Parents,Brethren, Nd Dlarrru(Law); the original nature of all Buddlas,patriarchs, ordinary human beings, and all sentient beings.

Sot'aewt clarified the meaning of Innon as fundamental principle and

Inaon-sang as the symbolic image to visualize the essence of the reality, here

the Inaon artd Inaon-sng are like the moon and the finger which point out tothe moon. As we know the finger is not identical with moon but is a means ofpointing the moon. So through lruson-sang the devotees realize Innon. To the

enlightene4 all things in the universe are nothing but manifestation ofBdb-sin-bool-Innon i.e. etemal Truth.

253 this word is same idea with Katha. Up. 1.2.9. Not by reasoning is this apprehensionattainable, but dearest, thaught by another, is it well understood. Thou hast obtainedit, holding fast to truth.

-47-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALTSM AS REFLECTEDIN TFIE YE'ISM WITH THOSE IN TIIE, SOT'AESANISM

3-3. The Principles of the DoctrinesAfter he attained the great Enlightenment, Sot'aesan announced ttre

outline of the Doctrine during the procedure of establishing New Religion.According to diagram of the Dochine of Sot'aesutism, it consists of two Gates.

Firsti The essential ways of Hurnanity. Second is the essential ways of practice.

"According to Sot'aewt, Christian emptrasis on faith and Buddhist emphasis onpractice both show only partial understanding of the tmttl. Therefore, hisdescription of irwon as the object of faith and standard of pnactice...encompasses

the whole Truth and the proper way for perfect deliverarrcs.'w) [|rc First oneis 'The man as hurnan ought to follow' it is called "The gate of the faith." Itcontains 'The Fourfold Grace' and 'F-our essential orders of social reformation."The Fourfold Grace are "H@uen otd hrth Parerxs, Brethren, utd r.aa,'. And'Four essential orders of social reformation are 1) TIE cultivation ofself-reliance, ilThe wise one as stutdard, I Edumflot of tlg cftildren ofotlrcrs, )Veneruting the public spirit.

The essential ways of practice is "fhe way of moral cultivation.'It iscalled 'The gate of practice'. It contains Threefold Studies and the eightarticles. Threefold Studies are lillIental cultiuation, 2)Inquiry into fads andprinciples, and ilMindful dnice in action. The Eight Articles are theprelquisite for the Threefold training. These are divided into two parts whichto be keep the mindful and to be forsake. Faith Zal, Doubt, Sinerity are theto be kept in the mind and Faithlessness, Greed, I-aziness otd Delusion are theto be forsaken.

In the 1919, before announcing the doctrine of new religion he visualizedthe symbol of the Sothesnism The symbol of the religion was lruton-sutg{O,unitary circle). Inaon-sutg was presentation of feature of Ultimate Truth whichwas symbolized after attaining the great Enlightenment by g,s6fussaL%s) AprilI935(Won era 20).Sot'aesqr constructed the first Bob-dang( Dlarrru-h:rll) at theHeadquarters of the Sot'aesnism in the lk-wt city, and enshrined Inaon-swtgin the Bob-dang(Dtarnu-halD as the symbol of the Sot,aewdsm It was theimportant event for the perfectly providing of new religious organization to thefaith of devotees. Here after, all the temples and all the house of devotees ofttrc Sot'aesutism ensuring the lruson-wtg as an object of the faith and theexamples of the refuious practice. A disciple asked Sot'aesqt what is the Great

254 Bokin Kim, Concems and Issues in Won Buddhism, p. 151, Won publications,Philadelphia, z0[f-

255. The scripture of Sot'aesanism, The Discourse of the Great Master, On doctrine l.

-48-

COMPARISON OF TITE SPIRITUALISM AND TIfi MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SO?'A ESANISM

Do(Dlurma, Woy)

Sot'asn said that

'IMhat all people can do is the great Way and what only a few can dois the small Way. The consumrnate essenc€ of ll-won, tlre FourfoldEbneficence, the Four essentials of Social Ethics, the Threefold Training,and the Eight-fotd Prerequisite in our docrine are what all people canknow and practice. Hence the doctrine of this order is the great Way forthe wor-1d."256)

The reply of sot'aesan was 'all people can do is the great way.' rt means,

might be, thre Do or Dlurnu which human being ought to follow belongsneither in the Heaven nor to any particular groups viz. monks and the nuns.The Do is always with life of all the human beings which can not be

separated from the daily routine. Because, in the past, especially the orders ofBuddhism in Korea was insuperable to obse.rve the order for the lay people

since they have to take care of the house as a house holder. However,Sot'aesan said that the order of the future will not be suitable by the order ofthe past because the material civilization of the world in the future will bechange completely. Thus the life style of the human-being also will be differentfrom that of the past.

Sot'aesn expressed the 'Fourfold Beneficence' and 'Threefold Training'as the great Do. Tl:re Fourfold Beneficence is the way of faith and ThreefoldTraining is the way of hainine oneself which leads one to the ultimate goal ineasier way. The fundamental principles of the Doctrine in Sot'aesonsm based onthe ultimate truth viz. inaon and the representation of Truth of. iruson was theway of faith and the way of practice, i.e. 'The essential ways of humanity' and'The essential ways of practice.' These are the most important doctrine in theSotbesqisrn Therefore, in this chapter, I would like to discuss aboutfntson-sutg, fu-eun and fun-tnk.

3.3.1. Irwon-SangBefore sot'aesqt attained Enlightenment, inquiry of young sot,aesn

started from the natural phenomenon. Eventually, he clarified the nature of theprinciples of the Truth. And he proclaimed that the features of the Truth as theunitary circle, (innon-wtg). Thus, the figure and the symbol of the Truth isthe innon-sutg

"That circular figure is a symbot which is adopted to make the true

2ffi. Ibid.On doctrine 2.

-49-

IN THE YEDISM WITH THOSE IN THE SO?'A.ESI]\r/SM

inuonftiritary circle) known This is analogous to the fact that tlrc finger

used to point at the rKnn is not itself the moon. Thenefore, the

cultivator of the Way should discover the true fnoon through its symbol,

i1aon-wg, keep the true nature of iruut, and apply tlre perfect mind of

iwon to daily affairs so that the Truth of iruon-wtg(perfectBttddlu-mnd) can be realized in our daily life'"zs7)

Subsequently, Sot'aewt concretd the significance of the enshrine innon-sutg

in the Bob-Mtg (Dlarma HalD in the Temple and houses of the devotees as

the representative of the way of practice and the way of faith. He preached

that the Truth of inaon-sang can be realizd, in our dzrily life. It means that the

Do and the daily life can not be separate. Thus, the faith and discipline of the

Sot'aeswism was more practical than any other religion.

Iruson-sutg is enshrined in this order in a similar way as the statue of

the Buddla is in the traditional Buddhist order. However, the statue of

t}1e Buddtu is the symbol of the Buddlu's bodily appearance, whereas

innon-sang is the symbol of the essence of the Buddla's mind. The

bodily appearance is merely a doll, whereas the essence of mind, being

vast, great and infinite, includes both being and non-being and

penetrates the three periods of past, present and future. It is the

fundamental source of all things in the universe and the realm of

snndhi which cannot be expressed in words. It is called Tai-chi&\rcgreat ultimate) or Wu-chi(*rc illimit:rble) in Confucianism, Nature or

Tao$he Way) in Taoisrq and pure Dlurnaknya Buddlu in Buddhismi

however, one and the same reality is called by these different names. No

matter which of thee directions one takes, one will eventually return tothe Truth of. Il-wut. Any religion that is not based on tlfs Truth is the

wrong way. Therefore, we have enshrined ll-won-wtg as the standard

for relating our daily life to the essence of the Buddlu's mind, and we

are related ta Dfarrrul<aya Buddlu tlrough the two gates of religious

faith and moral cultivation.s8)

Characteristics of symbol innon-wtg and an image of any other status also

obviously different.

The worship of the statue of the Brrddln, beine limited to hispersonality, has no more significance than commemoration and

veneration, we, as late disciples, pay to himi whereas the worship ofinnon-sutg has a great significance. Instead of limiting the object of

257. Ibid On doctrine 6.

?ffi. Ibid, On doctrine 3.

-50-

worship to the persorraliw of the Buddla, we treat arull worship all

things in the universe as the Buddtu and seek thereby the source of

blessings and punishment in them. Furtlrermore' one should cultivate

one's personality to be as pertect as ll-won-,wtcr by taking it as the

standard of moral cultivation. l'hese are tlre differences in general.zse)

The terms lrann (c. yi-ytwi and lrtoon-wtg(C. yi-yttst shimd are the

chinese compounds ' Il(c' fi) + won{c' ytwi + ww(C shistd' The term 'Il

literalty means one unitary whole or universal, the term Wqt mearts cfcle'

roundness or perfection, the terrn futg literary means each other, Slgo, feature

and amearance, character. The compound word ll-won could be used in a

broad sense to imply three meanings simultaneously. (1) The state of

perfection(ultimate reality) (2)the imaginary circle which describes the stage of

perfection or roundness without visualization- (3) The circle, which is visualized

in the symbol. In this sense, the term ll-won can be used to indicate bottl the

state of perfect roundness and the circle which is visualized without adding the

term Sang.zio)

The term fune is a Buddhist technical term, which refers to lal<slwtn in

Sanskrit. The term lnkslwla is used in relation tn SwbtatJa which means nature

of essence of reality. In the luianntara sutra lakslwla refers to external mark

of manifested aspect of the uijmrwta.26r) The presentation of the lr(lDwut-wtg

was the symbol of generalization of the mankind as the ultimate Truth or

ultimate goal of the life. The unitary circle was the symbol of ultimate Truth

which is one of the perplexrties to explain but generally used ilm2)

However, the scholars and philosophers of West and East, like

Parmenides (8.C. 515), Giott, Dibondone (AD. In6, I33l) William Harvey, Tao.

Monk So-wt, Hyoo-jong tried to exptain characteristics and origin of

Il-wut-wtg- But Sot'aesan presented the [nnon-wtg as symbol of refuion as

well as model of practice and faith. A few people could have the lslowledge and

highest spirit regarding Innon-wrg i.e. ultimate Truth in the past, but it is

possible that even cornmon people could reach to the highest knowledge and

spiritualism through faith, practised by lruson-sutg in the future. For this

reason, the presentation of lrwut-sutg as the symbol of refuion by Sot'aesan

stimulates for the future.

There is an argument regarding the truth of Intson and the truth of

'2519. Ibid, On doctrine 12.

260 Kwangsoo Parh ibid, p. 88.

26I. Ibid, p.8.262. tntroduction to Won-Buddhisrn, p. 155-159.

-51 -

COMPARISON OF THE SPTRITUALISM AND THE MATERIALISM AS REFLECTED

TN TTM YEDISM WITH THOSE IN THE SO?'AESANISM

Irwon"wtg whether the Inoonwtg can be a object of the faith or not. Elecause

in the case of the Inaonsw (ll+won+sangi), the rneaning of the word sang is

the feature. Thus the sang is a picture of ultimate truth or like a finger which

indicates the moon. Here finger cannot be the moon but it is merely indicator of

the moorr. Ttrcrefore, according to prof. Chang, the -Irwonsang cannot be aobject of the faith.ft3) On the other hand, the view of Pnof. Park is dissimilar to

Chang's view that while he was discussing of the view of Dean regarding the

Irusonsqtg in his book, Park classified 'The function of the symbol Inaonsutg

does not remain to point to the Truth of Innon only. The symbol Innornwtg

reveals the Truth of Innon and guides the practitioner to realize the Truth of

i.*6n.'2&1)It means ttre Innonwtg can be a object of the faith. I agree with the

opinion of the Park. As we shall see the face of the truth as the golden disk

appears in the Uputisluds that whether the figurer of the ultimate truth was

represented by the Sages, Bttddlus or not, the figurer of the ultimate truth isthe unitary circle which we have to follow. The Truth of Innon-sang will be

compared with Dlurma in the Vedism So I intend to discuss it in Chapter 3

comparison of dharma in the Vedism and the tmth of Innon-sutg in the

Sot'aesanism. The truth of Inaon-wng will be represented as a title of

Bob(Dlnrrnali.e. comparison of Dlurrru and Bob.

3.3.2. Sa-Eun i The Fourfold Grace (Beneficience)

The Fourfold Grace is the manifestation of the ultimate truth which isindispensable for all the beings. These are the four kinds. First, the grace of

heaven and earth, second, the grace of parents, third, the grace of Fellow

Beings and forth, the grace of laws. The prerquisite to attain ultimate

reality(Truth) needs the practice of two gates in the Sot'aesufism viz. Gate offaith and the Gate of Training .

The important doctrines of the Sot'aesuism zrre l)The gate of faith

based on cause and effect reward and 2)The gate of practice based on the true

emptiness(hollowness)and the marvelous existence. The Fourfold Grace, consists

of manifestation of the ultimate reality. These four categories are the

manifestation of the Ultimate Truth. Sentient and Non-sentient beings which

belong to four categories are able to live in the grzrce of Truth. According to

the Sot'aesutism, all the matters, existing together in the universe celme out of

263 Chung Bong-Kil,"A Philosophical analysis of the truth of lrwonsang"p. 8-10, FloridaInternational University, 1996.

?H Kwangsoo Park, ibid, p. 95.

-62-

COMPARISON OF THE SPIRITUALISM AND TTIE MATERIALISM AS REFLECTED

IN THE vEDlSM WITH THOSE IN THE SO?'A-ESI4IV/SM

tte ultirnate Truth. 'Existing together in the universe' is called sibltng or

compatriots(k. po-tae'). In fact, 'The Fourfold Grace' are considered as the

principles of the existence,265) origin of the faittr266) and the origin of the ethics

which is connected with the gratitude from the indebtedness to the Fourfold

Grace.57)Therefore, Sot'aesqt clarified 'the Fourfold Grace' ets the essential

ways of human life and 'the gratitude to the Fourfold Grace' was the vital

important way of the human life.268)

The faith of the Fourfold Grace is one of the most important idea in the

Sot'aewism. Sot'aewt considered the Fourfold Grace as an acfual worship of

the faittl, because attainment of the great Enligfitenment of Sot'aewt was

based on the self-power as well as other-powers. The other-powers are

expressed as the Fourfold Grace in other words. At an early stage of evangeline

in the Sot'aesuism, generally, the actual objrct of the faith and prayerzi9) were

the Fourfold Grace even though there was expression of Inaon-sutg at that

time. F'ventually, the Fourfold Grace was the main object of the faith and prayer

before formulation and the representation of Innon-wrg. Sot'aeswt categorizd,

the beings and the non beings, sentient and non sentient beings in the entire

universe into four kinds. And all the thrrgs in the universe are mufually

beneficient to each other. Because of the mutual beneficience, the grace from the

four categories are possible. It is called The Fourfold Grace

Sot'aewt proposed the progress of both the strong and weak through

the finding of grace in each other as described in the chapter of the canon of

the Sot'aesnism'The essential laws regarding 'How the strong and the weak

may evolve'. The way of pncgress for the strong and weak are closely

connected with the order of the Fourfold Grace. Unlike faith of other religions,

which depends upon supreme power, the faith of the Fourfold Grace is more

265. The Principal Book of Wm-Buddhism, 2.1,2,3,4. The prirrciple of indebtedness toHeaven and Earth - l,aw. Then even on imbecile will admit that one cannot livewithout the Fourfold Grace what could be a greater grace than those without whichone cannot exist.

m. Ibid, 9, Silent confession and prayer. Hence, one who has acquired an unquestionablepow€r from witlrout is like a tree the roots of which are secure in the soil The Dscourseof the Great Master on docEine 4. The way is to believe in the Truth of Won as ourobject of faith and to pray for all blessedness and hopiness from the Truth, Il-uan-sutgis composed of the Four Grace and the Four Graces comprise all beings in the univense.

?-67. Hoon-ry&z-boo, tbid, The Fourfold Grace, p. 4.

268. The prirrciples and details of gratitude to heaven and earth parents, brethren andlaw. And ingratihrde and the consequence of ingratitude to heaven and earth, parents,brethren and law.

269. Song Chdn-un, The study of faith in Won-Ruddhisrry Won-Kwcrrg University Press,Ik-sn, 1996, p. 28.

-58-

COMPARISON OF THE SPIRITUALTSM AND TTIE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE TN THE SO1r'A.ES4n//SM

practical and definite. Sot'aewt expressed it as an other-power i.e. Worth oftrust or beneficence of the Fourfold Grace and awesome power. Eventually the

faith of the Fourfold Grace is closely connected with the faith of self-power.

Thus the Four fold grace is connected with the power o1 ,tttio'.15s.Z70)

The beneficience of the four categories which belongs to the universe is

called fu-Eun and The peculiar characteristics among the Fourfold Grace are

ttre fellow treingztr) and the grace of the law. The corrcept of the gxace of the

fellow beine is related to human being and other sentient and non-sentient

beings. Sot'aewr recognized the concept of the fellow being as follow. 'If we

wish most easily to understand the grace we have received from Fellow Beings,

we first must consider whether one could live alone in a place that has no

people, no animals, and no plants. Then, anyone would acknowledge that it is

not possible.nzrD Even in the chapter of the gist of indebtedness to Fellow

Beings and an agenda for gratitude to Fellow Beings, he emphasized the

enlargement of the categories of the fellow being which includes animals and

plants also. Thus, Sot'aesan established the new law and ethics related to the

universe.

The concept of law in the Sot'aesanism means the natural law, positive

law, including religious order, moral zrrd religious precepts. These are the grace

of the law from the point of view of a humanil"t'i3q.?3)

In this regard Sot'aesqt said that 'the whole universe is the exhibitionground which is limitlessly wide and vast. Therefore, all Buddlns and sages,

observing universe and followed as their model the Truth of the absolute unityand its components and being and non-beings, which are displayed in theexhibition ground of the limitless universe. All the Buddlre and sages

established the law of right and wrong, and advantage and disadvantage ofhuman beings on the basis of this Truth.' This word directly connected withthe word sages appear in response to the times, enabling us, through refuionand morality, to follow the right road.'n4)

Even the order of the canon of the Sot'aeswism shows "I-aws enableus to live peacefully by reproving injusti<r and promoting justice throughdistinguishing right and wrong,Zs) maintaining tranquility and order."This

Z7O. Ibid, p.30.271. Ibid, p. 35.272. The Principal Book of Won-Buddhisrq 2.3.1. The principle of Indebtedness to

brethren.273. Sorry Ch6n-un, Ibid, p. 35.274. The Discourse of the Great Master, Buddhahood 19.

-54-

COMPARISON OF THE SPTRITUALISM AND TFIE MATERIALISM AS REFLECTED

IN TTIE YEDISM WITH THOSE IN THE SO?'A.ESAN/SM

includes the general principles of the law of statute and the law of n31ural.276)

Thus ttre mankind must observe the way of both.

Sat'aewt enumerated 'The Four fold Beneficience' as follows. 1) The

Definition of the Indebtedness, 2)The details of Indebtedness 3)The principles of

Gratitude, 4) The Details of Gratitude, 5) The definition of ingratitude 6) The

Effect of Gratitude ard 7) The Consequerrce of Ingratitude.

All these gists should be amlied to all The fourfold Grace. e.g. The

Indebtedness of the Heaven and the Earth, The Indebtedness of the Parents..etc.

I would like to discuss the peculiar items regalding the each Grace.

3.3.2.1. The Grace of Heaven and Earth

In this chapter, I intend to make a general study of the Fourfold Grace

on the basis described as above.

Sot'aewt emphasis that the Heaven and the Earttl are indispensable to

sentient being and non-sentient beings.zT) Without Heaven and Earth we could

not sustain. Thus, He defined relationship between the Heaven and the earth

and with all the beings as tlw inettitoble qnd absolute relationship. Here, the

meaning of the inevitable and absolute relationship is that the automatic

rotation of the grand framework of the universe in accordance with the ways of

Heaven and earth caused to create the virtue of the Heaven and the Earth. It iscalled Do-Duk i.e. the Way and the Virtue. And the virtue of the heaven and

the earth influenced all the beings to exist. Ttre result of their( Heaven and

Earth) rotation is their virtues. All living beings owe their lives to the

Way(K.Do) and Virtue(Duld of Heaven and Eafth. According to the

Sot'aesuism, the way of heaven and earth have eight moral characteristics.

The ways of heaven and earth are

l)exceedingly radiant, 2)exceedingly rrpticulous and steadfast,

3)exceedinely just 4) it is proper and nahral, S)vast and immeasurable,

6) eternal and imperishable, 7)it is without either good or ill fortune, and

8) it is free of thoughts in its applicu61ot15.278)

Sot'aesn classified the way of ttre Fleaven and the Earth with the Eiehtgists. Of course, all the human beings, know the gratitude of the Heaven and

Tl5. The Principal Book of Won-Buddhisrn, 2.4.2 The details of indebtedness to law 1.

n6. rbid.2.4.2.3.277. Ibid,2.1.1 The principle of Indebtedness to heaven and earth.278 Canon of. Won-buddhism.2.1.1.

-tt-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SO?'A.ESAN/SM

the Earth which Sot'aewt preaches. But there are differences between the view

of Sot'aewt and view of ottrers. No one other than Sot'aewt declared these

beneficience of Eight gists as the object of the faittl. Out of eight gists, Free of

thoughts in its applicationszTg) is the most important because all the gist of the

ways of heaven and earth are based on the Free of thoughts in its aplications.

I would like to explain the meaning of the 'Free of thowhts in itsapplications.'The cosmic order which is governed by the ultimat€ tmth never

thowht that 'because of their(Heaven and Earth) virtue all the berngs are able

to exist'. Though, due to their (Heaven and Earth)beneficience all the beings in

the universe are able to live, Heaven and Earth never consider it as ttreir gra@

towards the beings. Therefore, it is called 'The Free of thowhts in its

applications.'

Next point is that even Sot'aesqt classified the gists of the indebtedness

to Heaven and earth clearly. They are

l)Within the manifestation of the great power that flows from thisgreat way of the Heaven and the earttr,

2) The myriad things sustain their lives and preserve thek forms.

3)Because of extremely brightness of the heaven and earth, itdiscerns and knows myriads of things including physical

activities and function of mind.

4)Exceedingly meticulous and steadfast, its action is constantly

from beginning to end without stopping.

S)It is exceedingly just, no discrimination is made.

6)The wav of heaven and earth is vast and limitless.

Sot'aesut explained Do(C. Tad is known as the way and the way also means

to conduct oneself in the right way.zn) And if people wish to show gratitude toheaven and earttr, they first must practice by modeling themselves

wholeheartedly on that way(Do) of Heaven and Earth. 'If the students of the

sages should understand and practise what they think or believe and at thesarne time successfully follow their teachers work that is said to be the studentgratitude to teacher.'281)Likewise we have to Modeling ourselves wholeheartedly

on the eight gists, gratitude to heaven and earth, and the world will resemble

to Heaven and Earth.

279. tntroduction of Won-Budilrisrn, p. 174.

280. The Dscourse of the Great Master. The cause and effeclnI. Ibid, Answers to Questions 24.

'tt-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALTSM AS REFLECTED

IN THE YEDISM WITH THOSE IN TT{E SO?'A.E94N/SM

Therefore, Sot'aewt said thatModeting ourselves wholeheartedly on the exceedingly radiant way of

heaven and earth, we should inquire into the myriad hurnan affairs and

universal principles and know them thoroWhly. Modeling ourselves

whoteheartedly on the exceedingly meticulous and steaclfast rray of

heaven and eart|, in all our action we should apply ourselves

consistently from beginning to end and achieve our goal. .............in all

our action we should avoid becoming enticed by renroteness or

closeness, intimacy or distance, joy or anger, SorTow or happiness, and

ever keep to the Middle way. ....... Modeling ourselves wholeheartedly on

the way of heaven and earth that is free of thowht in its applications,

we should nurhrre the way that is free of thought in action or rest and

harbor no concept or image after tendering spiritual, physical, or material

beneficence.2&)

After attaining great Enlightenment Sot'aewt ordered nine disciples to offer the

special prayer to the Heaven and Earth, in order to receive a response from

Heaven and to obtain the authentication for establishing the new religion. Itmeans that even-though the Heaven is the formless, everything carne from the

Heaven-

Clwtg-wt Jongs said that

The body with a form is ruld by tlre formless mind, Material things

have their localization and limitations and hence they are either deficient

or excessive, however, the realm of emptiness is complete and hence itis the orlgin of everYthing.283)

Clwtg-wt longw expressed that the realm of emptiness is complete and hence

it is the origin of everything. Same expression occurs frequently. The empty

sky is originally clear, winds and clouds emerge and move accordingly, causing

darkness under Heaven. efrr:nq On the other hand, Sot'aesut cautioned that ifone shows ingratitude to the Heaven and Earttr, there will be the punishment

from the Heaven and Earth. e.g. One should not make insincere vows to the

Ho-gong-bob-lcye(YeAntnriksla), because unfulfiUed vows to the

Ho-gong-bob-lcye will cause dreadful suffering.28s) The process of the of the

?.82. Tlrc Principal Book of lTon-Buddhism, 2.2.L.4. The details of gratihrde to Heavenand Earth.

283. The Dlanrn Words of Master Gt&tg-xn, Fundamental Principles 19.

2U. Ibid, Fundamental principles 16-

-67-

COMPARISON OF THE SPIzuTUALISM AND THE MATERTALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN TTM SO?,,4 ESANISM

punishment is that 'It is the cause of effect from the Ho-gurg-bob-lqte \.e.

firmament. As sentient beings, live with their roots in Heaven, once we think,

move, or speak all the Karnu seeds are thereby planted in the void of the

Ho-gong-bob-lcye the universe and it appears as it is.'286) TherefQre, Sot'aesqt

precautions against deceiving Heaven and human beings as Heaven and Earth

give the rewards and punishments. Since they are given with urrconsciousness,

they are right according to the Truth, and the Truth being so capa.ble and

omnipresent in the universe, responds correctly to good and evil 4sed5.287)

Therefore, only, when we approach to the Heaven ard Earth as the principles of

grace, there will be the bless of Grace from the Heaven and Earth. Otherwise,

even punishment from the Heaven and Earth is possible potential.

3.3.2.2. The Grace of Parents

All the sentient beings in the universe owe their existence to their

parents. Especially human berngs who posses a body which is the foundation of

all human affairs288) and universal principles.xl9)

The meaning of The Grace of parents in the Sot'aesuism is that 'if our bodies

would not have appeared in this world' and 'with lacking of self-power we

could not have matured by ourselves without parents'. It is the fundamental

relationship between parents and ourselves. [n other word one could not have

existence without that.

Sot'aewt emphasize that if we wish most easily to understand the grace

of parents, we first must consider the origin of the birth and upbringine. Allthe sentient beings could take birth throWh body of parents and are brought up.

He suggests that to take birth of the sentient being throWh the body of

parents is nothing but the borrowing of the body of parents. Therefore,

according to him, the borrowrng of ttre body of parents is the gfttce of parents.

Sot'aewt explains that in order to express the gratitude the parents, there are

four ways.m) First, one owht to follow the essential ways of practice, viz, the

Threefold practice and the Eight Articles, and the Essential Ways of Humanit

y,8t) vi2, the Fourfold Beneficence and the Four Essentials.

285. The Discourse of the Great Master, Short Sayings 29.

zffi. Ibid, On Cause and effect 3.

?37. Ibid, On cause and effect 4.

?ffi cf. Br.Up. 1.6.3. expnessed "Now, of works, the body is the source for from it allworks arise. It is their corrurrcn feahrre for it is colilnon to all works."

289 canon of Won-Buddhisn 2.2.2.I

m. rbid,2-2.2.1nl. rbid.2.2.2.4

-5E-

COMPARTSON OF THE SPIRITUALISM AND TTD MATERTALISM AS REFLECTEDIN TT{E YE'ISM WITH THOSE IN THE SO?'AESANISM

Threefold Study seems to be connected wittl self-practice for theattainment of Enlightenment on the surface, but in fact it is the true way ofgratitude to parents as he says.

lf one completes the Essential Cmrrses of Moral Cultivation, one willattain tlrc Buddlu's wisdomi and if one fulfills the Essential Duties ofHumanity, then one practices the Buddtn's deeds. If one, as a son or adaughter, accomplishes Buddlu's task by attaining BuddJu,s wisdomand Ms, one will have one's honorable name widely known, lettingone's parents' beneficence be known therewith. If so, one's parents willwin an immortal name and be respected by all peopte. How could thisbe compared with supporting one's parents during their lifetime? This isan excellent way of recompensing one's parents for their 6gns6ssnce.292)

Thus the sot'aesqusm advises posthumous <nnferment of honors on one'sown pa.rents by spiritual power and economic power of their progeny.secondly, he suggests that, when onefs parents become helpless, one oughtto serve one's parents faithfully to ensure their mental and p[rysicalcomfort.

The expression viz. 'when p:rrents become helpless' indicates thatwhen one has self power, one should solve ones own matters and shouldnot depend on the Society or others, otherwise it leads one to commitanother Karmic work. And 'one ought to serve' indicates we should doour best and follow the concept of reeularity and righteousness. Applyingself-power in the human affair is rather important.

Thirdly, while one's parents are alive or after they have passedaway, one ought to protect even the helpless parents of others to the bestof one's ability as if they \ rere one's own parents. Sot'aesan says in thisregard as follows:

If we infer from what t]rc Buddta sard about the principle of rebirth,there will be countless parents whom one had in one's rebirth for thepast thousands of knlpos and whom one will have in one's rebirth inthe future. How can we say that one has recompensed alt those parentsfor their beneficience by limiting the recompense only to one,s parentsin the present life? Therefore, if one prottrts the helpless parents ofothers while one's parents are alive or after their passing a\il.ay, this isthe way of recompensing all the parents of the three period" o1 gfuns.zs3)

Sot'aeswt magnifies the concept of parents. In his point of view, the concept ofparents is not related only to this world, but also to previous birth and next

292. The Discourse of the Great Master, Answers to euestions 25.n3. fbid, Answers to questions ZJ.

-EO-

TN THE YEDISM WTTH THOSE IN THE S@'AESANISM

birth. According to this theory, the concept of Fellow Beings can be the concept

of parents but he discriminated. between parents and Fellow Beings because all

the sentient beings are in the circle of birttr and rebirth. And it is impossible for

individuals to become parents of all the beings. Ttrercfore, one cannot have all

the beings as ones own Parents.

Fourt5ly after one's parents have passed way, one ought to enshrine

their biogr:aphical chronicles and their portraits to cornmemorate their memories

for a long time. Sot'aesn advised that ttre concept of obedierrce to parents is

extended even after the death of parents. It means that one could complete the

way of gratitude towards parents by following up and handine down the wishes

of parents from generation to generation and sirrce it is an unavoidable principle

that children will act by modeling themselves after the good or bad conduct of

their parents and they will show filial piety towards ones own parents in this

way.

In the last analysis, if we show gratitude or ingratitude towards parents,

will be fruits of cause as the regulation of cause and effect award of the

universe as follows:

If one is grateful to one's own parenls, the world will naturally respond

with the benefits for oneself and will regard one nobly though one isgrateful only to one's own parents. As it is a necessary principle for

offspring to model their parents, the fitial patterns of one's own children

will surely reflect the way one shows gratihrde to one's own parents.

As an effect of protecting the helpless, one will be helped by people ifand when one becomes helpless throwhout numberless reincarnations.2ga)

The consequences of krgratitude to parents are as follow.

If we are ungrateful to our parents, then, even though I have been

ungrateful only to my own parents, the world inevitably will hate andostracize mei and inevitably my very own offspring, too, by imitatingmy ingratitude, will directly bring woe to myself. AIso, I will constantlybe abandoned by others even when I happen to lack self-power whilecoming and going through nurrerous lifetirnes.ffi)

One cannot; always, have ones own power through the birth and the rebirth due

to ones own deeds because one cannot expect ones deeds are always good.

Therefore, when one has lost self power in some life time, even one cannot

expect helping of others since oneself did not show respect to the parents.

294, The Principal Book of Won-Buddhism, 2.2.2.6

295. rbid.2.2.2.7

-00-

COMPARISON OF THE SPIRITUALISM AI{D THE MATERIALISM AS REFLECTED

IN THE YE'ISM WITH THOSE IN TT{E SO4"A.ESdl\//Sl}r'

3-3.23. The Grace of Fellow Beings

Ttre term Fellow Beings designates its categories. The word siblings

and compatriots indicates all the people, animals, and plants in the universe kept

alive by each others. Thus one owes ones life to Fellow Beings.296) In this

sense, the term Fellow Beine differs from that of the past period. Clwtg-san

Jongsa declares297) that the world is a grand household which covers all human

beings , plants and animals as a unit. It means that all the human beings who

are categorizd, by four namely Sa 'nong 'kutg 'wrg or the bansformation of

the four forms of birttr through the six realms of existence in accordance withthe functions of their minds and bodies i.e. sentient and non-sentient beings

exist in the Truth of Inaon. In this sense, the meaning of the fellow beine

redicully differs from that as profound by the earlier theologicians.

Sot'aesan said

If we wish most easily to understancl the grace we have receive fromfellow beings, we first must consider whether I could live alone in aplace that has no people, no :rnimals, and no plants. Then, zrnyone wouldacknowledge that it is not possible. If we cannot live without the help ofFellow Beings, the support of Fellow Beings, and the provisions suppliedby Fellow Beings, then where would there be a grace greater than that?298)

In the past, the relationships of Fellow Beines were uneven, were ratherrelationships other than gratitude relationship. And they did not express the

gratitude. Bttt Sot'aesarr reformed the uneven relationship into even relationship

through presentation of the gratitude towards each other. This is the new ethics

for the future which will enable us to help each other. The concept ofoccupation which was categorized into four types had discriminated personal

status in the pa.st. But Sot'aew{s point of view regarding occupation expressedgratitude for each other and tried to bring about the mufual benefit.

Scholars study and research to edify and educate us in all types oflearning and governance. Farmers plant and raise crops to providematerials for our clothing and food. Artisans manufacture all types ofgoods to provide us with shelter and necessities. Merchants trade allkinds of material goods help us to make our lives convenienL Evenanimals and plants are of mrrch help 1p u5.1zs)

296 Bongkil Chung, An Introduction to Won Buddhisn, F. 22, Won Buddhist Press,1994, Korea.

297. The Dlarrrn words of Master (hdtg-x4 Part one, 7. The World.298. The Principal Book of Won-Buddhism, 2.2.3.1. The principle of indebtedness to

Fellow Beings.

-61 -

COMPARISON OF THE SPIRITUALISM AND THE MATERIALTSM AS REFLECTEDIN THE YE'ISM WITH THOSE IN TI'E, SOT'AESANISM

Sot'aewt reforms the concept of occupation through the Grace of FellowBeings. Moreover he says even plants and animals should not be destroyed orkiiled without cause. Thus he extended the concept of Fellow Being up to plants

and animal, birds etc. He also emphasized how the tife is valuable to allbeings. It meant that the grace of Fellow Beings is the basic existingrelationship between Fellow Beings.

However the behavior which only benefits us or which drives us to hate and

abhor one another and make ourselves mutual enemies leding to quarrels

arnong individuals is prohibited by Sot'aewt.w)Systematic relationship can sustain the association of the human beings

and systematic relationships can be maintained when individuals base theirrelationships on equality in their interaction. Mutual help cannot be a success ifit only benefits one side. Gratitude to Fellow Berngs is an exchange of theirpnrducts and consist of each others co@erated systematic relationship. It leads

to mutual benefit and mutual benefit brings about existence of all fellow being

s.301) If mutual benefit brings about existence of all fellow beings, ultimately we

shall have an unimaginable ideal world.

3.3.2.4. The Grace of LawAccording tn Sot'aesqt, the term'Do(way)' and the 'law' denotes the

same concept.30z) The concept of the equal rules to all is the righteousness and

fair way, which human beings should accept. Thus if one follows the fair and

righteous law, there will be advantageous and will pave the right way forindividuals, families, societies, nations and the worlds3) Sot'aewt Saysi

1. Sages appear in response to the times, enabling us, through religionand morality, to follow the right road.300 2. Laws enable us to protectour lives and to foster knowledge by allowing us both to establishinstitutions for scholars, farmers, artisans, and merchants, and to exertourselves in edification and admonition. 3. Laws enable us to livepeacefully by reproving injustice and pnomoting justice throughdistineuishing right and wrong, benefit and harm, and thus maintainingtranquility and order.sb)

m. lbid,2.2.3.2. The gist of indebtedness to Fellow Beings.300. Introduction to Won-Btfrdflisrr! p. lZ.301. Ibid, p. In.302. The Dscourse of the Great Master, Introduction 3.fi3. Hoon-rydn-boo, Ibid, Pat't Doctrine, p. 11.

304 cf. B.G. 4.7. Whenever there is decay of Dharma and rise of ADharma, thenembody myself, O Bharata.

305. The Principal Book of Won-Buddhism,2.2.4.2

-e2-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN T}IE YEDISM WITH THOSE IN THE SAT'A.ES/.^//SM

The first gists comprises of how the sages show ways for us to follow. Thesecond and third are harmonious to religious law and civil laws. Brtt Sot'aesotenumerates the penal law first then civil law. The rule which based on thecivil laws are actually based on the religious and moral laws. The three kindsof mastery of study of Law(C. Tizo, rehgious study) are in the religious fieldThe first is mastery of spirit(Do-tong), the second is mastery of mystery(Way.Young- tong), and the thAd is mystery of law i.e. religious order(Bdb-tong).Among them 'The mastery of law' is the most important. Because the masteryof the religious law can not be acquired until one reaches the great, perfect andright Enlightenment.306) Thus to establish the law beneficial to all being isconsidered a model by all sentient bengs through thousand of years.

The law as beneficial to all being which may be considered as model forall sentient being does not include only religious order or moral but includingcivil law. i.e. sages used to perceive the cosmic law and formulate the morallaws and apply them to the human affairs.

Therefore, Heaven and earth parents and the fellow-being aremanifestation of the Truth(i.e. Bob-sin-bool) and law is also given byBob-sin-bool-3w) In other words, all the sages perceived the Truth of theuniverse, and make use of it in the functioning of the six sense organs and theregulation in the societies.308) The law is the way for maintaining and regulatingfor society, which was influenced by s?ges and, Buddlas words and orders. Theformulation of rules by sages artd Buddlus which influenced the civil law andda;ly living would be consistent and beneficial to all sentient beings.3oe)

The civil law and penal laws are imprrtant matters of consequence fromthe point of view of sot'aesut. In the cannon of the sot'aexnism, are

enumerated the gists of penal law which ought to be followed by monks, nunsand laymen as well, like the essential ways(dlurttui of daily practices. i.e.

Fixed training and daily training. Daily trainings are Recitation, Sitting inmeditation, Keping a diary, Timeless meditation and Wholeness of both spiritand body. These are the penal laws, which can be generated and elaborated bythe morality and reasoning power. But in The Discourse of the Great Master,we can find out examples of civil laws,310) which we used to follow. If it isrighteousness, even refuious people have to follow the civil law and Sot'aesqt

306. The Discourse of the Great Master, Buddhabood 10.

K7. Ibid, On Doctrine 9.308. The Discourse of the Great Master, Buddhabood 12.

W. Ibid, Prospects for the future 18.

3I0. Ibid, Great Masters exarrples 8, 13 The path of Humanity bb.

-6rl-

COMPARISON OF THE SPIRTTUALTSM AND THE MATERIALISM AS REFLECTED

TN TTIE YEDISII/ WITH THOSE IN TI{E SOT'A.ESAN/SM

himself shows how to practise the indebtedness to laws and constantly says

that civil law and penal low should coexist .

If all people of different ranks and classes fuifill their duties, the worldwilt be in order and make progress3rl). Thus, you should fulfill yourduties faithfully without interfering with otlrers fulfiiling their duties.Among those various agents with duties, there is a cenbzl agent thatrules over those various agents. For humankird, the agent with primaryduty is in the mind. For society and the state, the agents with primaryduties are the leaders, who manage and conbpl all organizations. Hence,if the one invested with the nrimary duff nqlects that duty, all otherduties thereunder will also be neglected and the organization will becomedisorderly. You should examine your position carefirlly and exertyourselves to fulfill your duties. Especially, you should make careful useof your mind, which is in charge of all duties, lest your fate and thefuture of the public should 6" 5itn6q€d,312)

Besides, if all Fellow Eteings have lost their mind in the sea of sufferingbecause of those who are ungrateful then though sages who have becomesaviours of this world by bestowing on us their compassionate ex@ients, willset right those sentient beings who are ungrateful. ThroWh either their moralforce, political power, or military might.3l3)

Here, the mischief of those who are unggrateful meant that irrationalitycivil or penal law. In fact, the world gets troubled because refuious order isdiametrically opposd to civil laws and on the other hand the civil law also isdiametrically opposed to the righteousness in order to fulfiUed the desire of oneself i.e. despotism. Hence, Sot'aewt applied the way of gratitude of laws to anindividual family, society, nation and world, fair laws should govem theindividual family, society, nation and world respectively- He gives lrarningabout the application of a law to all the cases, which can be applied topartially. If we conduct ourselves throwh gratitude to laws, then we wiilreceive the protection of laws, freedom wiil be gained, the world too witl be ingood order and scholars, farrners, artisans and merchants wil advance.Therefore, the world of matchless comfort will be created. Thus Sot,aewtcompared the coexistence of civil liaw, penal law, and religious order with thefather and mother who are indispensable in the house.

311 cf. B.G. 18. 45. "Devoted each to his own duty, man attains the highest perfection.how engaged in his own duty, tre attains perfection, that & you hetre.,' However,the concept of the duty in the Sot'aesanism and the B.G are different that Duty int]rc Sot'aesanism dose not mean that duty of the caste since Sotaesanism dose notaccept castes system.

3I2. Ibid, The Path of Humanity 23.313. The Principat Book of Wryr-Buddhism. 2.2.3.6.

-64-

COMPAITISON OF TT{E SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISlrr' WITH THOSE IN THE SO?'A.ESAN/SM

3.3.3 Sam-hak i The Threefold Studv

Tlte Sot'aewtrsm has 'two gates' for the followers i.e. monks and nuns

as well as layman. One is the gate of practice based on true void ard

marvelous existence. And another is the gate of faith based on award of cause

and effects.3la) Jhs gate is the sign of discrimination for inside and outside in

general. Thus it has speciat meaning in the Sot'aewism that if one can enter

the inside of two gates, there will be opportunity to attained Enlightenment. Itis one of the unique characteristics of the Sot'aewism that the practice of

menJal cultivation and faith must exist simultaneously. The idea of coexistence

of practice and faith is based on the other refuion. e.g. The Buddhist

emphasized practice meditation only and the Christians emphasized Faith more.

However, it is difficult to lead the devotees to the ultimate fruth with the lack

of any one of them. Thus, Sot'aewt preaches the both, faith and practice

(meditation) should be "o.*i51snsg.315)

Even one must practice not partially.

Sot'aesan evolved it So-called the 'Ihreefold Study11(. 5rn-|p1) 316)

The Threefold Study consists of three aspects. viz. Clnngshin suyerlg,

Sari ynongv and Clagop clatsisa- In other words Clnngsin suyang v'w. the

cultivation of spiritual stability, kri ynongu viz. ttrre study of both facts and

principles and Ctagop clanis viz. The Mindful choice.3l7)The practice of the

Threefold Study should be based on the Truth lnnon-sqtg. i.e. being precisely

aware of Truth kwon-wtg, cultivation of Truth kwon-sutg, and to use the

Truth Iruson-sutg.318) It is called practice by Irwonsang.

The cultivation of spiritual stability means that one should developed

the power to absorb what is realizcd by experience. The study of both facts

and principles means to get the power of inquiry by awareness of the principles

of the great and srnall, beings and non-beings. And Mindful choice means toknow them i.e. Clnngshin su)Errg, furi ynongu with clear analysis and quick

314. The Principal Book of Won-Buddhism, Doctrinal chart.315 cf. Katha Up. 3.3.13." He should be apprehended only as existent and then in his

real nature- in both ways. When he is apprehenfu as existent" his real nabrrebecomes clear(later on)." Here the both wa!. means in the conditioned andunconditioned. and Radhakrishnan said that Rational faith in the existence of Brahmanleads on to spiritual experience in which his nahrre is revealed to ard understood bythe believer.

316. The Discourse of the Great Master, On moral practice 41; My law is formed on thebasis of the essential ways of humanity into a more perfect and easier styte than theold prejudice and difficult ones, so that all rreople may enter the great way withoutany difficulties"'

3L7. Ibid, On doctrine 5.

318. Han Jong-man, Philosophy of Won-Bu&hism 20, p. 126.

-06-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE YE /Sl1.4 WITH THOSE IN THE SOT'A.ES/N/SM

adjudication when one is confronted by them in real life.319)

The subject matter of the Threefold Study lies, As Clwtg-wt Jongsa

said 'The essence of cultivation lies in getting rid of delusive thoughts and

nourishing the true natural. The essence of inquiry lies in polishing up wisdom

and exerting oneself to comp'rehend the ultimate source of all beings. Theessence of Mindfirl choice lies in taking the Mean and Right and Forsaking

Wickedness and Wrong'.3D)

Innon is the ultimate Truth which can be understood ttroqh the

wisdom of religion. It is the basic principle of sentient and Non-sentient tleingas well as the highest parameter of personality ttrat should be achieved byhuman being. In order to achieve the perfect and complete character, practice

through the Threefold Study is necessary.32l)

Even The Buddhism Confucianism and Taoism also illustrate theThreefold Study which is dissimilar to Sot'aenism. Thus Clwtg-wt clarified theThreefold practice as it existed between the Sot'aesnism and the gndrthisp.322)

He said further that 'There is no other way of practice superior to this because

one will achieve a great success in whatever one does through the Threefold

Fractice.'323) Differences of Threefold Study between other religions and theSot'aesnism ate that the Sot'aesanism accepts the method of traditional practiceas well as creates and reforms the unique individual system.3%)The ThreefoldStudy is indispensable in the Sot'aesanism for the purpose of attaining theEnlightenment and to build a perfect and complete personality.

The reason of the human-being beiry enslaved to the material power isdue to lack of the Threefold study. Unless all hurnan beings subjugate thematerial power through expansion of spiritual power, the material power willcreate the critical situation in the modern society. Therefore Sot'aesot said, 'let

319. Philosophy of Won-Buddhism 12-18, p. 36b.320. The Dlurrrc words of master chhtg:wt, Eposition of secriptures, 19.321. Introduction to Won-Buddhisrn, p. 181.322. Tlrc Threefold practice in the traditional Buddhism irrcludes Precepts, concentration, and

wisfurn This is different in its scope from our the Threefold practice, narnely, Spirihralcultivation, Inquiry into facts and principles, and Mindfr:l choice in Karrnic action. WhilePrecepts put ernphasis on individuals keeping the articles of precepts, Mindful choice inKqrnic Action is the Bssential Ways of Practice to choose the right in the cultivation ofpersonal life, regulating the household, governing the cor:ntry and keeping the world inpeace' While wisdom focused on the wisdom that emanates from the self-naturg tnquiryinto Facts and Principls is the way of comprehending all human affairs and all principles.While concentration of mind was aimed at by Meditation, Spiritual Cultivation is the wavof one Mind that maintains the self-nature in motion and at rest.

323. The Dlurrrn words of Master clt&tg-sn, Exposition of scriptures 13.3U. Han Jong-man, Philosophy of Won-Buflhism ZJ,

-86-

COMPARISON OF THE SPTRITUALISM AND TFIE MATERIALISM AS REFLECTED

IN THE YE'ISM WITH THOSE TN THE SO?'A^ESIN/SIVf

us break open our spirit arxl illustrate the practice of the Threefold Study as

ttre method of Salvation- The Threefold Study rneans 'the principles stated by

Sot'aesan for the practical usage by Truth InDon,' 'prirrciples of ttre liberation of

the mankind from the enslavement b the material power,'and the principles of

the transitory of the fellow-beings into sages who after practicing truth Iruon.

Therefore, practicrng the Threefold study delivers all sentient beings to a

limitless paradise on the Eafth.325)

Sot'a.ewt compared the Threefold Sbrdy with a forked rake. The way of

training the Threefold Study has two Wpes of trainirrg. l)The regular term

training and Z)the daily training. The conclusion of the training is the timeless

Sdt?(C. zen). lt is impossible to accomplish the perfect and complete personality

by lack of any one of the Threefold Study. 'fhe Eight Articlese6) is the motive

power for making of the Threfold Study. L,et me discuss about the Threefold

Study.

3.3.3.1. Mental Cultivation (CXwngshin suyang)Definition of Ctwng-Shin(spirit) by Sot'aewt is the 'mental state in

which being clear and calm, is devoid of mental disceming or dwelling on

anything. And cultivatrrg(K. Soo-ymg) means 'nourishing of a clear and calm

spirit by the removal of intemal discemment or dwelling on anything,ffi) artd.

325. Infoduction to Won-Buddhisrn, p. 183.

326. The motive power for making up the practice the Threefold Study is the Eight Articles.the Eight Articles are diviH into two categories. 1) Four articles to keep. These arefarth, zeal, doubt and sincerity ard 2) four articles to forsake. These are unbelief, greed,

laziness and delusion. 1. Faith : By faith is meant a firm beliel which is tlre motivepower for making up ones mind when one attempts to accomplish anything.2. Z*al : ByTRal is meant a disposition of valiant progress, which is the motive power forencouragement and acceleration when one afiempts to accorrplish anything. 3. Doubt : ByDoubt is meant a sense of searching inquiry into what one does not know concerningsa(facts) and n(principles), which is the motive power for understanding what one doesnot yet know when one attempts to accomplish anything. 4. Sinc€rity : By sincerity ismeant an unremitting state of min4 which is the rnotive power for achieving the goal

when one atempts to accomplish anything. 5. Unbelief : By unbelief is meant the o@ositeof belief, which is the cause of indecision when one attempts to accomplish anything. 6.

Greed : By greed is meant the vehement desire to take things excessively. 7. Laziness :

By I-aziness is meant a dislike of activity when one attempts to accomplish anything. 8.

Delusion : By delusion is rrreant acting as one pleases without knowing anything aboutthe absolute and the phenorrrenal, being and nonbeing, rightness and wrongness, and gainand loss.

327 cf. Katha Up. 2.l.L."The self is not to be sought through the senses. Theself-caused pierced openings (of the senses) outwardi therefore one looks outwardand not within oneself. Some wise man, however, seeking life eternal, w'ith his eyesturned inward, saw the self."

-47-

TN T} YEDISM WITH THOSE TN T}IE SO'7-'AESANISM

by keeping the mind frorn external distraction'328)

The purpose of cultivating the spirit in short nurtures our

autonomous(self-reliant) power by removing desire that spreads its tendrils

widely and attains sound spirit.szgl In fact, mankind trying to satisfy one's

greed by means of power, one ends up running ones family and disgraces

oneself. Suffering from agony and delusion or from vexation and arxiety, one

ends up feeling sick of life even falling into despair, having a nervous

breakdown, becoming mentally derange4 and commit suicide in extreme case

s.330) Elimination of ttrese desires by practice of the Threefold Study is the

purport of rnental cultivation.

In the Bulbdp-yongooltoe compct, Sot'aewt declares that the prospects

for the establishment of the Sot'aewism. He clarified the purpose of the

establishment of. Bulbop-yongoottoe as follow.

He said

"Through the study of cultivation of spirit, one should know the basic

principles of the cause of pleasure and pa.in, no change of arising and

ceasing or going and coming and the happiness and suffering, and one

must apply the basic knowledge of the principles whenever one

thoughts and deeds for the sake of training mindfut choice in action.

"331)

The words I have quoted from the discourse of Sot'aesqt includes the Threefold

study and eventually, spirit cultivation require more practice where there isdevelopment of scientific civilization and changfurg into a manifold system ofsociety. Here, The most important matter is the training minfiul clnice inaction Therefore, it is said that "Even if one has attained the Power ofCultivation as the result of. clnngsin suwtg (Mental Cultivation) and the Power

of Inquiry as the result of san yon'gtt (Inqurry into Facts and Principles), the

cultivation and inquiry will be in vain with no practical effect if these are notput into practice when one deals with actuarl matters of daily life. This will be

like the case of a fruit tree which has a good stem, flowers and leaves butbears no fruit."

There are two kinds of spirit cultivation according to the Sot'aesqisrn-First, study of the practice meditation etc. in time of quietude. It is the method

328. The Principal Book of Won-Buddhism, 2.4.1.1.329. rbid,2.4.1..2.330. rbid.2.4.r.2.331. Han Jong-man, Ibid, p. ffi.

-36-

COMPAITISON OF THE SPIRITUALTSM AND TTM MATERIALTSM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SO?'A.ESAN/SM

of training mind that, remove distracted thoughts and nurture the mind when

one has no engage with any work. Secondly, the pnrctice in time of activity is

that, remove the wrong and nurture the right whenever one does some work.3p)

The two kinds of shrdies are able to lead the way to a proper daily routine as

well as gain self-power for individuals.

Sot'aew{s representation of the most effective ways to attaching the

power of cultivating spiribral stability throWh motion and quiehress in the

Human affair is as follow.1) not doing anything that wilt dishrb or carry away your mind and inkeeping away from such matbersi 2) respondine to all rnafters withoutattachment of love or greed and in cultivating tranquil state of mind inall mental spheresi 3) concentrating your mind on what you do withoutbeing carried away to any other mafierl and 4) practicing Intoning thename of a Buddtu or Sitting in Meditation whenever you find leisure.3s)

Among them reciting and sitting in meditation €re for the training in quietude,

and rest of them are the studies when <lne is engaged in daily activities.

Sitting in meditation is a prrctice whose purpose is to calm delusive

thoughts and allow the true nature of ones mind to manifest. It is also apractice to make the fiery energy descend and the watery energy ascend in

ones body.3sa) When delusive thoughts calm dowr\ the watery energy willascend in the body and the watery energy will ascend when delusive thoWhts

calm down. Consequently, ones mental and physical functioning will be

consistent and one will feel both the spirit and the vital force refreshed.33s)

If however, delusive thoughts persisl; in ones mind the fiery energy wiU

constantly ascen4 burning up the watery energy in the body and covering up

the light of the spirit. The human body functions like a steam enginei not even

a finger can be moved without the dual force of fire and water. A human

being's six sense organs are all controlled by the brains so that the fiery

energy of ttre body is concentrated dried and burned in brain when the six

sense organs are employed for seeing, hearing, or thinking. The main idea lies

in calming delusions and in fostering the frue naturre of mind.

The main idea of sitting in meditation in Sot'aesanism is the

concenfration at elixir field(K- Tut-jifi-re) The method of concentrating at elixir

332. Ibi4 p. 127.

333. The Discourse of the Great Master, On moral practice 2.

334. The Principal Book of Won-Buddhism, 3.4.1 Sitting meditation(in the lotus position)and the purport.

335. The Discourse of the Great Master, On moral practice 12.

336. Method of Meditation of Sot'aesanism. The mind should keep the below navel, which

-63-

COMPARISON OF TTIE SPIRITUALTSM AND'I'HE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN TTre SOT'AESANISM

field has gist of ten. The important idea of the rnethod of concentrating at elixirfield is the seated posture. The meditation meant by the Sot'aesqfism is the

practice in time of quietude as well as the practice in time of activity. It is

called 'The way of Timeless Meditation'-

Timeless meditation is based on the action which is followed by

carefulness and deportment These are the parts of the haining subjects for the

devotees of the Sot'aewfism- Therefore, it is potential for the practice of'Timeless Meditation' which helps the followers of order who try to rchieve thepractical effect of the training. It needs constantly checking ones conduct and

also keep oneself in pure mind. It is said that 'If one wishes to train the mindone should first of all eliminate unrighteous wishes and cease from unrighteous

"on6n6;'337)The reason of the getting the great power of mind is the use of power

in proper time and Dlace.338) And the purpose of practicing meditation is tosubjugate the chaotic mind. And the facts and principles are inseparable for ourlife.339) It is useless effort if someone attained the great Enlightenment but thatperson would rather avoid the mundane world3a0)Thus to analyse, the facts andprinciples of human affairs are closely connected with lile after the attained

Enlightenmenlsl) Therefore the purpose of the practice of meditation is to

attain the Enlightenment and to get the gleat self power for the sake of savingthe mundane world3a2) i.e. to subjugate the chaotic mind which is constantlyoccurring in our -in6 rca1m.343)

center of the body. Mental should keep rxlm and clean. Sot'aesan select theTin-jdn-joo-bb after his twenty years practicr: of meditation. Generally it is said thatthere are tlrrer- Tm-j&'t in human ffiy. Tut-jdr in high spot is the in between twoeyebrows T&rjdn in middle spot is the heart and Tan-j&t in lower spot is the belownavel. But generally below navel spot calld Torjdn in Korea. It is harmonious ofKan-fum and Mod<-io Meditation which traditionally introduced through Buddhism.Tan-jdn method is nearer to Mo*-jo method. But the mind should concentrate toTm-jdt and make voidness. At the end of the rneditation, concentrate on Hua-doo for amornent.

337. Ibid, On moral practice 18.

338. Ibid, On moral practice 52.339. Ibid, On moral practtc-e B.3lr0. Ibid, On moral practice 51.

341. Sufras clearly tell about both facls and principles. It e>qplains facts by means ofanalysing right from wrong, and advantage from disadvantages. lt explains principles bynre:ms of enhibiting the absolute unity and its components and being and non-beingleading people on to a righteous pa.th as human beings.

U2. Ibid, On moral practice 58.

343 cf. The Functioning and the description of the mind appears through out the MaitriUp. in various way.

-70-

COMPARISON OF T}IE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YE:D/SM WITH THOSE IN TT{E SOT'A.oSAN/SM

Recitation nreans to recite repeatedly the single incantatory phrase inorder to concentrate spirits34a) Nunrrut Amitafu is name of the one of Buddtnwhich is use for the recitation,34s)and it means to take refuge in the limitlesslife Enlightenment that we have to discover the Amitafu of ones own mind thusto return to the ultimate bliss of the self nature. (The word Nanurut Amitabtuderived from the sanskrit and. Sot'aesqt adopted the word from the Buddhism.)

Thus, practitioner of recitation, should first understand the prirrciples ofreciting, arxC must let the spirit which is scattered into tens of thousands ofbranches, rest in one thought of Amita- And let the mind which is disturbed infavourable and adverse conditions retum to the realm of eternal peace, by takingas the foundation, one's own mind free from arisrrg ard ceasing and bywatching the one thoWht free from going and coming.3a6) Reitation is themethod of cultivation of spirit that when one's defilement of craving, anger, anddelusions are excessive, then the practitioner must first replace them with therecitation.3aT) The cultivation of character, and the cultivation of Mind-nature arecalled two ways to gain the power of cultivation.3as) Unless a practitioner istrained the cultivation of character and cultivation of Mind-nature, can nor getthe perfect power of cultivation.

In order to get the perfect and complete power of cultivation it isnecessary to practice the two ways of cultivation

3.3.3.2. Inquiry into Fact and Principles (SaRi ydn-eoo)Sot'aewt defines Sa(facts) as 'rightness wrongness gain and loss in

human affairs' and R(principles) is ,the absolute and the phenomenal and beingand non-being of all things in the universe'.

By the absolute is meant the noumenon (negativs=phenomenon) of allbeings in the universe and by the phenomenal is meant the phenomenal worlddiversely differentiated in the universe.

By being and non-being are meant the cycle of four seasons of heaven

344' The Principat Book of Won-Buddhism, 3.3.1. The essential purport of reciting theBttddlu's narrp.

U5. lbid,3.2.1. The Dlarnn of Fixed-Term Trainins.36 cf.' Katha. Up.1.3.8. "He, however, who has understarding who has conhol over hismind and(is) ever pure, reaches that goal fr<rm which he is not born again.,,

Differences between the two preaching are [n the Vedism, one w.ho attains ultimategoal never born again. However, Sot'aesanism preaches that oneself who attains theultimate goal able to going and coming freely.

u7. lbid,3.3.1. The essential puport of reciting the Buddtu's name.348. The Dscourse of the Great Master, on morar pnactice 16.

-71 -

COMPARISON OF THE SPIzuTUALISM AND THE MATERTALISM AS REFLECTED

IN THE YE'ISM WITH THOSE IN T}IE SAI"AESANISM

and earth namely, spring, slilnrner, autumn arxt winter the atmospLreric

phenomena of winds clouds rain, dew frost and snow, the birth, aging, illness

and death of all things and the ransformation of rising and falling and ofprosperity and decline. By Yon-goo(inquiry) is meant study and investigations

of facts and principles.

The fact is the right and wrong, benefit ard harm among human affairs.

It is a value of the human affairs which excludes the nature affairs. Even

though it means the Truth in general, it swgest the actualization of value

connected with actual presentation of human affairs. Besides, the territory ofhuman affairs and princrples of the human affairs there is the territory ofnafure. The nature does not mean to exclude the principles of human existence

but it is not the value of the human affairs. The concept of principle of theuniverse is distinguished from the facts.34e)

The train of aim on the facts and prirrciples are distineuishing thefactual and true from the false and spuriousi understand the principle of thebirths, aging, illness, and death and the retribution and response of cause and

effects. It brines the self-power regarding knowledge of the ultimate reality and

clear analysis and quick adjudication in the real life.350)

Definition of facts and principles by the Sot'aesni,sm is the empiricalrealization throwh philosophical and intuitive sight which is deeply connectedwith meditation and actual life. It is clearly different from the scholarly workthat visible evidence and logical theory are indispensable for the scholarly work.The intuitive sight and the scholarly work can be compa.re with 'a millionairerecognizing his own wealth as his own' as we shall see the words of theSot'aesut.

Seeing into one's original nab.rre can be compared to a millionairerecognizing his own wealth as his own for the first time while he waslivine Y/ith no knowledge of his wealthi and following one's originalnature can be compared to tlre millionaire recovering from others hisnght to the property which he was deprived of while he was livingwith no knowledge of it.35l)

By .Ri(=principles) is meant the absolute and the phenomenal, and being andnon-being, the components of the universe i.e. manifestation of the ultimaGreality. In order to have right combination, the principles of the universe are

349. Kim Nak-phil Philosophy of Won-Buddhism 6, p. 60-&t.350. Introduction to Won-Bttddrisrr4 p. 188.351. The Dscourse of the Great Master, The principle of the original nature 8.

-7?-

-AESANISM

divided into three catqgories namely 1) the substance and reality of the entity,2) Ptrenomenon and 3) Transformation. The combination of entire universe is theabsolute reality and its component is beins and non-being. And the pnesentationof Right or wrong, advantage or disadvantage of human affairs are on the basisof the Truth, i.e. ultimate reality. In this regar4 the composition of the universeis absolute and the phenomenal, and also being and non-being. AnC the worldexists on the basic principles of the absolute and the phenomenal i.e. being andnon-being. The fundamental laws which govem human affairs are rightness andwrongness, and gain and loss, are the human affairs itself. Human beings existon the fundamental principle5.3s2)

Sot'aesan clarify thatThis world is constnrcted through the prirrciples of great and small,being and non being, and is driven by the affairs of right and wrong,benefit and harm. As the world is vast, its principles are innumerable.as there are number of people and the variety of human affairs islimitless- However, joys and sorrows which falt upon oneself accidentallyor as the fruit of ones own deed is the effect of what one causes bythe operation of ones six sense organs. If one acts as one pleaseswithout knowledge of rightness or wrongness, and gain or loss inhuman affairs, whatever one does every moment by the operation ofones six sense organs will lead to an offense and suffering, creating theimmense sea of misery...... one will not know the cause of theunexpeted joys and sorrows falling on oneself; ....... Thus, the purposeof inquiring into and investigating in advance, the unfathomableprinciples of the universe and of complicated human affairs lies inattaining the ability to clearly analyzn and pass a prompt judgment onpractical daily affairs.rss)

Sot'aewt says the study of Scripture, I-ecturing, Conversation.Wi-doo(questioning), the Principle of Nahrre, and. Keeping a fixed-term diarv3rt)are important in this regard.

352. Hoon-ry&t-boo, Ibid, p. IB.353' The Principal Book of Won-Buddhism, 2.4.2,2. The objective of irqunry into human

affair and universal principtes.354' In order to have practitioners receive training in the dharma for fixed terms, the

following subjects of fixed-term trainine are established: Recitinc the Buddtu,s name,Seated Mditation, Scripturg Lecturing, conversatioq cases for questioning, theNature and Principlg Diary for a Regular-terrn, Keeping a Fixed-term Dary, Keepinga Daily Diary, Hedfulness, and deportment, and so forth. Reciting t]re- Buddlu,snarne, Seated Meditation are the faininc subjects for Mental Cultivationi Scripture,Lechrrine, conversation, cases for questioning, tlre Nature and principle, p4ary for aRegular-term, Keeplng a Fixed-term Diary are the training subjcts for Inquiry intoFacts and Principlesi Keeping a Daily Diary, HeedfuIness, and deporhnent are thefaining subjects for Mindful Choice in Action.

-79-

COMPARISON OF THE SPIRITUALISM AND TT{E MATERIALISM AS REFLECTEDIN TTM YEDISM WITH THOSE IN T}IE SOT'A,ES/ff/SM

'Scriphrre' refer to our designat€d texts and other scriphrres used forrefererrce, so that gactitioners may lrnow the road that goes in the rightdirction of practice. 'Lecturing' refos to settting on a certain issueregarding human affairs or universal ginciples and explaining itssignificance, so that practitioners may hone(make sound i.e. speech) theirwisdom while exchanging opinions in front of the congregation with dueformality. 'C,onversation' means, to allow practitioners to talk freelyabout the imgessions they have each received from among the variousthlngs tlrey have seen and heard, so that tlrey may hone their wisdomwhile exchangirtg opinions vigorously and without restriction.'Questioning' means to inquire into, and be evaluated orl a case thatcreates doubt rqardin8 the universal ginciples of great and small, beingand non-being, and the human a{fairs of right and wrong, benefit andharm, as wdl as rwarding the critical phrases(/urn-doo) enunciated bypast Bttddlns and enlightened masters. This is interrded for practitionerswho are engaged in a pofound stage of inquirry to aftain a crearanalysis of human affairs or universal prirrciples. ,The principle ofnatute' rne:ms to enable us to resolve and understand the onginalprinciple of all things in the universe and the fundamental principle ofour self-nahrre. 'Keeping a fixed-term diary' means having practitionersrecord for that day their hours of work, income and expenditures, thespecific handling of the functioning of their bodies and.minds, and theirawakenings and impressions.a5S)

Most of the subjects are for the sake of discipline of the mind when disciplestried to training oneself by the Threefold Studies. These subjects are mainlyconcerned with how to express ones own ideas with logical. The subject matteris the human affairs and the prirrciples of the Universe and the salvation ofnature of mind The basic method of study of principles of the universe andhuan affair is the realization of principles of the universe throwh the Wi-dooYon-na ae. training of the prirrciples of the nahrre and the human affair, and toclearly analyse the unfathomable principles of the universe.3s6)

The realization of the principle of universe means, as the principles ofnature of human-being and the principles of the universe are sanne, one shouldbe aware of the two principles throwh contemplation. To clearly analyse theunfathomable principles of the universe means, in the various human affair, oneshould strive to become acquainted with everything.The main subject matter of the study tn song-h. is the study of principles ofthe Human nature and the ongin of the universe. And wt-doo is the study ofthe actual practice and human affair on the basis of Song-li. For instance, theSong-li is like a tree, which starts from the roots and extends up to the leaves

355' The Principal Book of wm-Buddhism, 3.2.1. Thre Dtnrma of Fixed-Term Training.356. Philosophy of Won-Buddhisrn 20, p. 134-135.

-74-

@MPARISON OF THE SPTRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SO?'AESANISM

and branches. The Wi-dm is the like a leaves and branches in the heq whichfinally reaches down to the p66.357)

The reason of tlrc haining song-li and wi-d@ in tlre subject forirrquiry into facts and- principles take pnecdence over on accurate direction ofthe study tlnough the canon and The Discourse of the Great Master Sot'aewr.

The study of Scripture indispensible to Eainees who Erre curios ofTruth Inaon. It suggest accurate direction of life, and confirmation of iL3Es)

Smg-li and Wi-dn suggest the kue nature of Truth and lead to attainEnlightenment, through immanence(innate) abitity that of Buddtn and sages inones own mind.359)

As mentioned above one will develop the power of wisdom ta analyzefor a long time, and judge without obstruction on myriads of facts andPrinciples,360) Thus, one will eventually attain the power of inquiry and be savedfrom the happiness and suffering which naturally happens or is created by ourown selves. i.e- by the clear analysis of the facts and principles, functions,functions of six sense organs become happiness. And through the realization ofthe principles of the absolute and the phenomenon, and being and non-being ofall thing in the universe, one will get the power of six sense organs dealingwith happiness or suffering. When the power of the six sense organs functionsproperly, the actual human affairs could overcorrre suffering and will attainextreme happiness.36l)

3.3.3.3. Mindful Choice in Action lClng:-opChti-sa)Another aspects of practice by ^Irwonsang is the crug-opcrusi-w. The

important fact is that 'The powers of Spiritual cultivation and trnquiry into Factsand Principles will be complete only if one attains the power of Right Conductor the ability to create right deeds. otherwise one's moral cultivation will be likea fruit hee with good roots, branches, leaves, and flowers without any fmil,362)Therefore, even though, one practises cttong-shin suyotg and is trained inSari-YonGu orominently, the value of the practice will be minimize according toone's deeds of Mindful choice in Action i.e. crug-opclnni-sa.

357. The Discourse of the Great Master, On doctrine 23.358. Introduction to Wor?-Buddhisrn, p. 1gg.359. Ibtd, p. 190.360' The Principal Book of Waz-Buddhism, 2.4.2.3. The consequences of inquiry inurhuman affair and universal principles.361' Han Jong-man' The practice of rhreefold Shrdy and instuction on suffering andhaminess in waz-Buddhisrrl philosophy of won-Buddhisrn rz-1g, p. 3gg.362 Bongkil Chune, An Infroduction to Won-Buddhism, p. 29,Won-Gwang press, In, Korea 19g4.

-75-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SO?'A^OS/IV/SM

Sot'aesqt satd

By Ctag-opcvgtrsr) is meant tlre operztion of the six senseorgans, €y€s, ears, nose, tongue, body and volition ByClatsi-sGchoice) is meant choosing what is just and forsakingwhat is unjust. The mindful choice in action is, when function ofsix sense organ, choosing what is just and forsaking what is justthe result of the Threefold.363)

As nepresented by Sot'aesut, the construction of paradise on earth which overcomes unhappiness and suffering is also up to ones own mindfirl choice inaction.3&t) The mindful choice in action could be experienced by one's ownhandling of daily affairs, being heedful to choose the right and forsake thewrong upon a sound thinking.

Justice neds faimess when men's sense organs function. It is necessaryto eliminate the destructive thought and apply the natural spirit. Eliminatinginjustice and cultivating justice is the standard of mindful choice of action.366)

The purport of mindful choice of action ties in creating a paradise andavoiding the detestable sea of misery" Sot'aesqt preaches that 'one should exertoneself to do the right even at the risk of ones life and one should exert oneselfto refrain from doing the wrong even at the risk of ones own life'. It is inaccordance with the difference felt through knowing and experiencing pain andpleasure.

Scripfure expressed

We should live as ever eternally with desenving pleasure andpains by a thorough knowledge of tlre difference between theseand undeserving or resting.366)

In this regard, we understand that in order to bring the vast and limitlessparadise and eliminate the bitter seas of misery by mindful choice in action withthe help of 'Threefold power of training' which comes after training oneself by'Threefold Study'. Apearance of the vast and limitless paradise on earth ispossible thrcugh the elimination of injustice and cultivation of justice.

There are three subjects in order to trained oneself for mindful choicein Action by Sot'aewt viz. 1) Daily diary, 2) Carefulness and 3) Deportment.

363. The Principal Book of Won-Buddhism,2.4.2.1. The essential purport of inquiry intohuman affair and universal principles, p. T5-76.

W. Ibid, 2.4.2.2. The objective of inquiry into hurnan affair and universal principles, p.77.

365. Introduction to Won-Buddhism. p. 19.366. The Principal Book of Won-Buddhrsm, 3.14. 'Itrc dturrna instruction on suffering

and happiness, p. 169.

-76-

IN TTM YE'ISM WITH THOSE IN THE SO"'/.ESI.A//SM

These subjects are enumerat€d in the discourse of regular term training anddaily training.

Daily diary is to record the number of mindful ard mindless actions, thephases of learning, and the violation of any of the preepts.

Carefulness is to have the method capacity to do without forgetting,what one has resolved to do and not to do, in rccordance with the situationswhen one acts with the help of the function of six sense organ.

Deporhnent is to live a life worthy of humankind. The zurpose of rightconduct lies in helping the trainee achieve the practical effect of the training byconstantly checking ones conduct and putting into practice what one haslearned.36'z)Deportment is indispensable when trainee tries to eliminate injusticeand cultivate justice. It is the same as the performance of cultivating justice andthe method of deporbnent is carefulness. One has to resolve to do and not to doin accordance with the situations when one acts. Diary is the acceleration of it,i.e. to record the number of mhdfirl and mindless action, the phases of learning,and the violation of any of the precepts concluding remarks is that the result ofthe Threefold Study. But we have to consider l{ow to apply the ThreefoldStudy to actual human affair and society. It is the result of the ThreefoldStudy.

Till now, the way of the cultivating the spirit in the traditional waywas attained through Enlightenment by pr:acticing meditation and recitation.However, a 'cultivated spirit' in the sot'aewism ,?reans, to attainederilightenment throwh recitation and meditation as well as by appling thatmental power to actual activities. i.e. n'ainee must work with concentrationthought and a disciplined mind.

The inquiry into facts and principles in traditional way v/as awalenessof facts and principles only. However, The inquiry into facts and principles inthe Sot'aewism, are awareness of facts and principles as well as clearlyanalysis the right, wrong, advantage and disadvantage in human affairs. Andpass a prompt jufurnent on practical daily affairs and when the six senseorgans are at work, one should eliminate injustice and cultivate justice viz. Themindful choice in action.

In the conclusion" the power of spiritual cultivation can be measured bychecking of one's own deeds very carefully. As the result of spirit cultivationone eventually attains the freedom to birth and death, perfect bliss, and success

367. The Principal Book of Won-Buddtrism, 3.2.1. The Dlurma of Fixed-Term Training,p. 93.

-Tt-

in everything one does. As the result of inquirry into Facts and principles onewill attain a mastery of facts and principles, deliver sentient beings, andsucceeds in whatever one does. As the result of choice in Karmic Action onewill attain perfection in whatever one does, perfect blessings, and success inwhatever one does.

-78-

COMPARISON OF THE SPIRITUALISM AND THII MATERIALTSM AS REFLECTED

IN THE YEDISM WITH THOSE IN.THE SOT'AESANISM

CHAPTER FOUR

Comparison of Dlumta in the Vedi.sm and Bob(Do,Trc) in theSot'aesoni"sm

According to the later Smrfi's , Veda is the supreme source of Dlurma.

The behavior of saintly persons and the self satisfaction of the cultured minds

also from the concept of Dlurnu. cp. Mqusmrti

Vedo'lchilo Dlanru mulnn" '; smrti le u taduidami

Amrasch aiue sdutsn afrrwus tttstiretsa u

The word Dlurnu is derived from the root dlv 'to bind together (dlarmat

Dlurnu itya-lurh)'Veda which is the source of Dharma categoizd. iota Karnu Kstda and

Jnana Kanda Karma means action. 'Ihe Punsa K@lda of Veda deals withKarma the sacrifice which is termed as Dharma by the Minwrrsal<as , that iswhy Jaimrni composed his first sutra as 'Atluto Dlnrnu jijnam' and further

explained the sacrifice in the following twelve adlryayas. The uttara l<andn

comprised of UWtislnds. On the other hand treat the etemal truth underlying

the universe and saving it from the chaos, as the Dharma

Sacrifice is treated as Srestla tantn Karru i.e. the best among the best

works. Srtc}:' Karnu lifted up to the divine level naturally binds the society

together. As referred to above, Aam of saintly persons also forms the source

of. Dturnu. Thus Dlurma involves the best deeds performed by individuals and

the society also. [.et me focus more light on these presumption.

Vaisesilca Sutra defines Dharma as yatobhyadqta nissrqasasiddhih sdlwrmalL i.e. Dlurma achieves for the individual and society, such material

prosperity which leads to the emancipation of the individual. Furttrer individual

dlannas like strr Dlurma, Putra Dlurnta have also been refined to in the

Puranic literatune. Raja dlunrn of smrtis amount to peuat codes for the

protection of the society.

On the other hand, the words like Bob or Do, Ghin-l1trJ) in the

Sot'aesutism have equivalent with the word Dtnrma n Vedism. Professor

Chung explained the Bob as follow. "By the term law are meant (1) religious

and moral teaching which sages show for us to follow (2) the laws with whichpeople of all occupations direct and encourage us to preserve our lives and

368) Won Buddhism, The periodicai lW,-1992. p. 35, Won-Kwang University, 1993.

-79-

COMPARISON OF THE SPIRTTUALISM AND TTIE MATERIALTSM AS REFIDCTED

IN THE YEDISM WITH THOSE IN THE SO?'A.ES4Jv/Slrr'

advarrce our knowledge, and (3) judical institutions which help zunish iniustice

and preserve justice and help discriminate right from wrong and eood from bad.

Thus, the term law covers religious and moral principles, social institutions and

legislation, and civil and penal law. The connotation of the term law is. the

princrple of the fairness for human justice."3@) Therefor, it can be applied both

ways like philosophical field and the daily life which is involved by towards the

social attitudes.

When the word B& indicates the religious order in the context, itmeans the ultimate truth or religious duty or universal law, and when itindicates the panel law, it is connected with the house hol4 society or nation.

Sot'aesut expressed the Do as two ways that(Discourse 4.1.)"The Way ofHumanity, which is one of so many details, there are still two branches,

physical and spiritual." The meaning of these words are expansive and profound.

Therefore, Sot'aewt answered to the disciple regarding Do-duk [the Way and

its virtuel that"It is admirable of you to be interestecl in learning the Do (Way) and

Dtlchts virtue), however, it cannot be explained in a short time since itsmeaning is quite profound and extensive. 'fhus, you will be able tounderstand it only after you receive a considerable Eaining in thisBob(Dlurrw)..... Do in general terms m(ans a way. Hence, what Heaven

follows is called the Way of Heaveni what the earth follows is called

the Way of the Earth; and what humankind follows is called the way ofhumanity. The way of humanity consists of the way of body and ttratof mind. Though the fundamental principle of these ways is unitary,their details are innumerable.

Sot'aesan also said Do is quite profound and extensive and be able tounderstand it only af0er receive a considerable training in this B6(Dlarmd.Therefore, the concept of Bobs are innurnerable and the considerable faining.isinevitable.

4.1. Dlurna and. Bdb(Do, Tao) as the fruth

IslzUp. 1.l.said

Know (that) all this, whatever moves in this moving world, is enveloped

by God. Therefore, find your enjoyment in renunciation i do not covet

what belongs to others.

According to Islzoptislud, 'isln' 'the fun<lamental truttl, the cosmic being

369) Bongkil Chung, An Infoduction to won Buddhism, p. ?3, lW4. Korea.

-80-

COMPAITISON OF TI{E SPIRITUALISM AI{D THE MATERIALISM AS REFLECTED

IN TTM YEDISM WITH THOSE IN THE SO?'A.ESI4N/SM

pervades the entire creation and is the foundation of that creation.' The ancient

Esis, who realized that etemal truth, are referred to by yeska, as

saksat-l<rta-dlwrtzsuh The term dharma in this expression clearly denotes that

Truth, the Atnwt or Bruhnwt: which the r?sis realized.

Sot'aewt said Dscourse (2.4.).

He asked again, "What is the way of religious faith in the truth of

Iruson-wtg?" The Master answered, "To have faith in the truth ofInaon-wtg. one should take it as the object of religious faith and

believe in its truth, pursuing blessings and happiness tlrereby. [t stands,

as a symbol, for the origin of the Fourfold Beneficerrce, which, in turn,

is a fourfold catqoizatton of all thines in the universe. Heaven and

Earth, all things, the Hogong- BobGye(Dlanru-realm of empty space)

all these are none other than the Buddha. Therefore, we should always

treat all things everywhere with such a pure heart and pious attitude as

we have when we respect the Buddha. We should also treat all things

as a way of Buddhist offering and thereby create blessdness and

happiness realistically.

Sot'aesan expressed the Heaven and liarth, all things, the Ho-gong- Bob-Gye(Dlurtrn-realm of empty space) all these are none other than the Buddha. Here

the meaning of the Buddha is all the beings which the ultimate truth innate and

all these are the manifestation of the ultimate tmth. Therefore. the ultimate

truth pervades through the universe.

4-2. Dtunna and, Bob(Do, Tao) as the individual soulKath Up. Q.2.13.)expressed

Hearing this and comprehending (it), a mortal extracting tlre esserrce and

reaching the subtle, rejoice, havine attained the source of joy. I know

that such an abode is wide open unto Naciketas.

KattnWislud advi*s to extract ttle dtnrmya -i.e. the subtle essence from the

gross of the bodies. dlurmya therefore means - the essence of the individualsoul. Also l{atlu Up.

Katla up. (2.3.L7.)

The person of the size of a thumb, the inner selt abides always in the

hearts of men. Him one should draw out with frrmness, from the body,

as (one may do) the wind from the reed. Him one should know as the

pure , the immortal, yea, Him should know as the pure, the immortal.

angastlwrntrah purusluh tatn s.nt sarirat prasrllet.-...etc.

-81 -

COMPARISON OF TTM SPIRTTUALISM AND T}IE MATERIALISM AS REFLECTED

IN TTIE YEDISM WITH THOSE TN T}M SO"'/ESANISM

It is well known fact that the fruth, the everlasting existence is the nature ofAtrrwl -universal or individual. Thus the term Dturrru in the compound may

mean -'the inherent nature of tlre element' here related tn Atnwr.The size of inner self does not appear in Sot'aewism However,

according tn Dtusn Jongsa, all the human*being have Dqdon which cannot be

seen by eyes. And, always, some power whether it is good or dd, innate in it.when one practice meditation, in the beginning, the good power of tlre size of

mung beans arise. but if one do not practice meditation it also will be disappear.

I would like to discuss regarding Dar1ion on the topic of Dwelline in the

firmament in next chapter.

Similar idea of Katlnwtislud I.2.I3.) appears in Sot'aessismSot'aesan said that (Discourse 9.16.)

AlthoWh the soul remains the same whether one is alive or dead, the

world where one is alive is called 'this world' and the world where one

goes after death is called 'the other world'. Though there is birth and

death to the body which is made from earth, water, fre and air and,

hence, there is the difference between this world and the other world,

there is no birth or death to the soul, since it is imrnortal. Therefore, to

the enlightened, the birth, old age, illness, and death of human being islike the change of spring, surrrner, autumn and winter, and the

difference between the other world and this world is like that betweenIast year and this year."

The body which is made from earth, water, fire ard air have birth and the

death. But the soul i.e. immortal does not have birth and death- Therefore thenature of the soul is everlasting.

In the verse of Ishaptislud (16)

Puwt the sole seer, O controller, O sun, offspning of Pmja-pt| spread

forth your rays and gather up your radiant light that I may behold you

of loveliest form. Whos@ver is that person (yonder) that also am I.'....yat te ruryn lcayotatatrtom tat te pslntni yo wu axnt

purusah so'lum asmi'

The individual soul is identified with the Universal Attrwt which dwelling in theorb of the Sun.

Clungsan Jongsa said (Discourse 5.15.)

A disciple asked, You said that vital firrce and numinous awareness zrre

not two but one. why can't we see numinous awareness of plants?

-82-

MMPARISON OF THE SPIRITUALISM AND TTIE MATERTALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN TFIE SO?'AESANISM

The Master rcptie{ There are differences in the transformations ofthings. If numinous awareness leads a thins and contains vital force

secondarily, it beornes an animali if vital force leads a thing and

contains numinous awareness secondarily, it beomes a planL Animals

have individual spirits, but plants share one universal spirit. The

disciple asked again, What is the relationship between individual spiritsand the one universal spirit? The Master answered, In the state oftranquiliW lwtudhil the mind unites itsef with the one universal spiriuits motion makes individual spirit . mind in its tranquility unites itsefwith the great virtue I when it functions, it creates its karma. Mandoes not join the universal spirit only at deathi birth and death are

one

Here, the universal spirit and individual spirit appears. And In the state oftranquility tsmadhil the mind unites itself with the one universal spirit. Thus,

the individual spirit connectd with the universal spirit.

4.3- Dlumra arfi, Bob(Do, Tao) as the sustainer

In the Sukta of Htranyagarbln, tlne terrn futyadlurnun(Rg. 10. 121. 9.)

refers to laMay he do us no harm who is the parent of the earth, or who theunerring support (of the world) begat the heaven, and who generated thevast and delightful waters-let us offer worship with an oblation to thedivine ka.

Here I would like to discuss regarding vtyadlunrn- lThile commenting on thisverse sawrrtenya points out that the term sUaAfurnw refers to the unfailingnature of 'l<a' viz. the sustenance of the {Jniverse. Therefore, the termsatyadlurnu means the sustenance of the Universe.

Sot'aewt said (canon 2.2.1-l.Tte Principle of Indebtedness to Heaven and Earth)The automatic movement of the universal bodies is in accordance withthe Do(way) of Heaven and Earth; what results from following theDo(way) is the virflre of Heaven and Earth. The way of Heaven andEarth is exceedingly brisht" exceedingly sirrcere, exceedingly fair,reasonable and natural, vast and limitless, eternal and immor[al, with nogood or evil fortune, and harboring no idea upon bestowing favors. Allbeings maintain their lives and preservr: their bodies owing to the greatvirtues which result from Heaven and Earth following their ways.

Because of the Do(way) of Heaven and Earth, all the beings in the universe

-83-

COMPARISON OF THE SPTRITUALISM AND THE MATERIALISM AS REFLECTEDIN TT{E YEDISM WITH THOSE IN TT{E SO?'AESIA//SM

can able to sustain their lives.In the Rg.veda sulda, tca is also referred to as anufu and fuIada, i.e.

giving the life force and vital energy to the entire creation.(To him) who is the giver of soul, tt€ giver of sfenetl\ whosecommands all (beings), even the gds obey, whose shadow isimmortality, whose (shadow) is death-let us offer worship with zrn

oblation to the divine ka.

The .Rsi of this srlcta states that the rule of l<a cawnt be violated even by theCrods. He is the only sovereign of all the creation, of all that breath and winkand Taittiriya Aruanl<a (10.63.) prqiapti says that 'following the ordinances ofthe Truth, the wind blows, the sun shines in the Heaven. Entire Universe isfounded on Truth, therefore is the supreme.,Sot'aesan said (canon 2.1.2. The Details of Indebtedness to Heaven and Earth)

1. It is owing to air in the sky that one can breathe.2. It is owing to the ground of the earth that one can support one,s

body to live.3. tt is owing to the brightness of the sun and the

moon that one can discern and know. the things in nature.4. It is owing to the favor of winds, clouds, rain, and dew that myriads

of things can grow and one can live off their uoducts.5. It is owing to the principle of no birth and no death of Heaven and

Earth that one can attain eternal life following the way of no birthand no death.

The Do(waY) of Heaven and Earttr all the berrgs get the life force and vitalenergy- And it is said that(Sot'ae.sarr Discourse 8.13) "Though infinite principlesand powers are immanent in Heaven and Earth, Heaven and Earth will be anempty shell if those principles are not recognized and applied by humankind-Humankind is called the owner of Heaven and Earth and the lord of all sentientbeings because it is humankind that is enlightened to them and makes use ofthem as if they were tools. Humankind cannot do what Heaven and Earth do,nor can Heaven and Earth do what humankind does. However, He said tr thefuture, human authority will be respected more than that of Heaven, and thegreat authority of Buddlus and Bdhisaffuos will be venerated by all people.,,Kath Up. (2.3.3.)

Through the fear of him, fire burnsi through fear of him the sun heatIt is due to that Truth. the creation has established itself as cosmos and saved

-84-

@MPARISON OF T}IE SPIRITUALISM AND TFIE MATERIALTSM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SO?'AESANISM

itself from beine a chms. thus when Agni bums or Vayu blows,Kath Up. e.L14.

As water rained upon a height flow down in various ways among thehillsi so he who views thrrgs as varid runs after them(distractedly).

ythdakun durge urstqn pnsatesu ui&tnti

When the shower of rains flow from the top of the hills towards s1ops.(b/rzyad

asyagnis taryti ....etc. They only perform there duties assigned to them by thesupreme Truth, which activates, conhols and regulates from wittlin. they abide

themselves by the cosmic law of the divine supreme Truth.Sot'aesn said (canon 2.1.1.)

All beings maintain their lives and pnxerve their bodies owing to thegreat virtues(Duk) which result from Ileaven and Earth foltowing theirways(Do).

It is said in the Um bhu gyotntg (c. Yin-fu ching), 'Birth is the sourceof deathi death is the source of birth.' Birth and death are like the cycteof the four seasons or the repetition of day and night. This is theprinciple whereby all things in the universe are being operated and theFuth whereby Heaven and Earth circulate.

According to regulation of the Do(way) of Heaven and Earth Duk(virtue)appears and all beings maintain their lives Accordingly. Also the L-aw of therevolve on all the beings and nonbeings are operated.

4.4. Rtu and, Uju-BdbchickIn the Vedism, divine cosmic law are refferred to as ntu and. Vruta In

the pair of 'Rtatn u ktyam u' .Efa represents the cosmic laws and Safya thecosmic being the eternal truth. Thus ritual details depend upon sorne cosrnicfactors 370)which is deeply related with the rriod.Varwta is prominently responsible for protecting the divine cosmic laws i.e. thentu and Vrata-

Rg.1.25.10. expressed

He, van-tru, the accepter of holy doer of good deeds, has sat downamongst the (divine) progeny, to exercise supreme &minion.

Varurn is reffered to as dhrtaurata viz. exercise supreme dominion i.e. the

370) M.R. Deshpande, The concept of time in Vedic ritual, p.234, New Bharatiya BookCorToration. DeHi. m01.

-85-

COMPARISON OF TTIE SPIRITUALISMIN TFIE YEDISM WITH THOSE IN THE SO?'A.ES/]V/SM

upholder of the divine laws. Agmi uistsedernh and ufsnu are also associated with

the concept of protecting the cosmic laws. Thus Vantna Miha, Agni Vistndewh

and Visnu are referred to as sAadlurnwwh (Rg.5.12.7) or Rta-dhitayah or

dttftnu ratalz- (Rg.5.51.2. )

Re. 5.51.2.

(Gods who are) devoutly praised and worshipped in truth corne to the

sacrifice , and drink the libation with the tongue of Agni.

rta-dhitayah m gata sbnamrrrww odhnrun|

agrch piboa jitanJyw.

In the verse

trini wda uimkrwne tredlwtifudlw wfun ato dlnrrrwti dlarutan ::

The term dlwntwti clearly means ' the divine ordinances. Thus Dlarnu also

denotes the divine law of cosmic, the rras er uratas -which are inevitable and

cannot be violated and which sustain and regulate the activities of creation and

save it from being a chaos.

Sot'aesan preaches that (Discourse 2.9.)

Inan-wng is the symbol of the pure and clear Bobshin-Bul(Dlunrwl<oW Buddld. Heaven and Earth, Parents, Brethren are thetransformed bodies of B&shin-Bul (Dlwrrulcaw Buddld. Law is also

what Bobshin-Bul @tarnwknya Buddld gives us.

It is said that the Bob (Law) also is given by the Bobshin-Bul @tarmal<awBuddlu)Sot'aesut said that (Discourse 4.1.)

Do rn general terms means a way. Hence, what Heaven follows is called

the Way of Heavenl what the earth follows is called the Way of theEarth;....

Discourse 4.2.

The Master continued, "D.* (virtue) means, in plain language,

beneficence being broWht about in anything and anywhere. WhenHeaven follows the way of Heaven, the virhre of heaven is broughtabouti when the earth follows its way, the virhre of the earth is broughtabouti when humankind follows the way of humankind, the virhre ofhumankind is brought about. Thus, myriads of virtues are brought aboutwhen myriads of ways are followed. If you choose to exprain humanvir[ues out of so murny virtues, you witl see that it has countless

-86-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDTN THE YEDISM WITH THOSE IN T}IE SO?2.8S,4-^//SM

ramifications (consequerrce).

The word Do(g nreans the way what something follow and ttrc word Duk(K)rneans the virtue which appears according to operation of Do. Therefore,wherever there is a Do, always, Duk appears. Therefore, it can be comparewith the 'in -the pair of 'Rtant a futyatn a' Rfa represents the cosmic lawsand Sat>n the cosmic beins the etemal truth.'in the Vedism

4.5. The ultimate Truth

Br. Up. (5.15.1.) said that

'The face of truth is covered with a golden disc. Unveil it, O Pusan. sothat I who love the tmth mav see it.

This describes the figure of the ultimate Truth is covered with a golden disc.Rg. 10.65.1. said

Agni, Indra , Vanm, Mitra, Aryortut, Vayu, pux,r, Sarasuati, theAdityas, visnu, the Maruts, the mighty heaven sorna. Rudra. AditiBrahrunaspti with one consent

It is said that all gods are one and have the sarne consent. And Rg. L. L&.. 46.said

They have styled (hirn, the sun), Indra, Mitra, Varrtta,,4gmj, and he isthe celestial, well-wingd Carutnut, for learned priests call one by manynames as they speak of Agni, yarrw, Matarsmt

According to sayuuanln, 'him' interpreted as the sun, and Aeni by yasl<a bfithey are the same and are the same as well as the other forms. AitareyaBrahmma 2.3. the sun is the one gr€t spirit and Agni is all the divinities.

Sot'aesan said that

'The statue of the Buddtu is the symbol of the Buddha,s bodilvappearance, whereas Inuon-vng is the symbol of the essence of theBuddlu's mind. The bodily appearance is merely a doll, whereas theessence of mind, being vast, great and infinite, includes both being andnonbeing and peneb:ates the three periods of past, present and future. Itis the fundamental source of a[ things; in the universe and also of therealm of the fururne (sanwdhil which cannot be expressed in words.

-87-

COMPARISON OF THE SPIRITUALISM AND TIIE MATERIALISM AS REFLECTED

IN TT{E YEDISM WITH THOSE IN THE SOt'A,BSAN/SM

It(ultimate truth) is called Tai-clti [the erut ultimate] or Wu-dti ttheunlimitablel in Confucianisrq Nature or Tfu [the Way] rn Taoisn, artdpure BobshinBul @tnrnulcaw Buddld in Bu&hismi however, one and

the same ultimate reality is called by these different ruunes. No mafterwhich of tlrese directions one takes, one will eventually reurn to the

truth of lruon Any refuion that is not based on this tmth is tlre wrongway.'

Sofawt lus declared that unitary circle i.e. Inaotwtg is the face of theultimate Truth. And all these concepts v'v. rai-ati [the great ultimate] or wu-chi

[the unlimitable] in Confucianism, Nature or Tao [the Way] In Tboism, and pure

BobshinBul @tarnukayu Buddld in Buddhism are one and same.

Clwng-san Jong-Sa sard

'Great Master Sot'aewt has shown the picture of the Truth itself byInaonxng, making it much easier for us to figure out the realm ofTruth. Inautwtg, Irwonsorg is the pichrre of the totality of Truthihence , anyone who takes this picture as the object of sincere inqurrywill attain to the realm of Truth easilv'.

Clnng-san Jongsa Bob-A (V.6.) mentioned the Innon-scarg is the picture of theTruth. It is important that Only sages who saw The Ultimate Truth are ableto rcalizn. it and only they can say what Ultimate Truth is.

ClnL up Q.Lg.l) said that

'Verily, when one understands, then he speaks the futh. One who doesnot understand does not speak the futlr- Only he who understandsspeaks the truth. But one must desire to understand understanding.Venerable Sir, I desire to understand understanding'.

Slwtlrnramryu distinguishes between the empirical truthhuptruw) andmetaphysical truth(rup-traya-uyatirekerw Wrwurtlatah) between factual truthand ultimate significance. Therefore, only the one who saw the ultimatetruth can speak the ultimate truth.

Sot'aesut wid ( Dscourse 7.18.)

'T}:re zen master, having approached her, said in a loud voice, "Show methe Way without moving your feet!" Ck'ong-p'ung held up the pestle,standing solemnly. The zen master silently went into the house,Ch'ong-p'urtg following hirn The zen master said, "Can you make theBodhidlanru walk out of the scroll hanging on the wall?', Ch,ng-p,ung

-88-

COMPARISON OF THE SPIRITUALISM AND TT{E MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SO?'EESIIV/SM

said, "Yes, I can." Tlte zen mast€r said, "Then, make him walk."Ch'ong-p1ttg stood up ard walked a few steps. Tlte zen mast€r,

slapping his lap with admiration, apgoved her enlightenment, exclaiming,'Enlightenment at the age of thirteen!" Ttre Master observed this scene

and said, smiling, "Though seeing into the original nature consistsneither in words nor in. silence, tlre approval of seeing into the originalnature should not be done in the way you did from now ort."

Eg (10. 82. 3.) It is said

'He who is our preserver, our parent the creator (of all), who knows ourabodes (and knows)a[ beines , who is the name-giver of the gods-he isonei other berngs come to him to inquire'.

The Ultimate buth is the abode of all beings in the universe.Sot'aesut said (Discourse 8.20.)

'The Master then drew a circle on the ground, saying, "This is thesymbol of the grand homestead of the universe, which is complete withinfinitety wondrous principles, infinite treasures, and infinitely creativetransformation." Um- Guang asked, "FIow can one enter the homesteadto be its owner?" The Master said, "You can only enter the grandhomestead if you obtain a key, which is made of the Threefotd GreatPower, and you cannot make the key without the prerequisites for them,namely, farth, znal, doubt(inquiry), and sincerity.,'

The lrusonsang (unitarv circle) is the symbol of the grand homestead in whichone can entered with the key made by farth, znal, doubt(inquiry), and sincerity.

To sum up

The concept of ultimate truth as the abode of all sentient andnon-sentient beings appears in the Vedism and the Sot'aesnism both. And thefigure, face, or picture of the ultimate truth is the golden disc in Vedism arfi.Iruson-sarng or unitary circle in the Sot'eawtism are the same concept.

4-6- The figure of ultimate truth as Mind seal(Srnz- Idof Sages andBuddlus, patriarchs

The word Mind seal(Sim-.In) is the technical term in Sot'aesutism.Meaning of the 'sl'rn' is 'Mind' and 'In' is the 'seal'. The seal producesalways the same design. Sot'asan said the minds of Sages ard Buddlus whosaw the ultimate truth are as sarne as the design of the seal, Because the

-89-

COMPARISON OF THE SPIRITUALISM AND TI{E MATERIALTSM AS REFLECTED

TN THE YEDISll,r' WITH THOSE IN THE SOT'A^ESAN/SM

ultimate futh is only one conc@L Therefore the significance of the Mind

seal(Srm-In) is very important in my thesis especially in the comparison part. Itameals in the Rg.Ve&. ard Uwtisluds.

Rg.Veda 0.76.4.)de*tibes that ancient sages discovered the hidden lightand generated the dawn

'Those arrcient sages, our ancestors, observan@ of truth , rejoicing

together with the gods, discovered the hidden light , and , reciters ofsincere prayers, they generated the dawn'.

This means that all the seekers of truth have similar minds tn rcahze the truth.

Sue.Up.(5.6.) said that, All these are the sources of the Vedas.

That which is hidden in tbe Uwnisds which are hidden in the Vefus,Bralww knows that as the source of the Ve&s. The gods and seers ofold who knew that , they came to be of its nature and have, verily,become immortal.

The Gods and seers knew what is hidden in the Vedas and have similar naturalof mind.

B.G. 4.3. expressed that

The same ancient yoga has been today told you by rrre, for you are Mydevotee and friend; and this secret is supreme indeed.

Previous stanza(B.G. 4-D it is said that "Transmitted in regular succession theroyal sages knew it- This yoga, by long afflux of time decayed in this world."It displays that the continuation of the order from the ancient friod by theroyal sages.

The canon of Sot'aesqismQ-1.1.) clearly mentioned the truth ofinoon-sotg as having three divisions.

'inwon is the original source of all beings in the universe, themind-seal of all Buddlns ar:d sages, and the original nafirre of atlsentient beings'.

Here the mind-seal of alt Buddtus and sages is described even in theChong-JonQ.Z.)

'Therefore, we have enshrined Dlumnl<ol,a Buddha, lnnon-Sutg, which

-90-

COMPAITISON OF THE SPIRITUALISM A}ID TI{E MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE TN T}IE SOT'A.DSA-IV/SM

is the noumenal essence of all things in the univense and the mind-seal

of all Bttddlns and sages, as ttre object of religious faith and the .

standard of Practice.'

Clnng t Jongw Bob-A(4.S.) mentions

'The mined seal is rightly transmitted bV fufc>wnrmf Buddha and great

Master Sot'aewt'-

Futhermore Clwng-sut Jongsa said (6.39.)

"fu1<y@ru.trti Buddta preserved some 0enets of Bralurunisnr and Jesus

Christ used the Old Testament as the origin of his teachingi however

neither Buddhism nor Christianity is regarded as a sect of the older

religions. The attendant asked again, What is the relationship between

the old doctrine and our doctrine? The Master said, " Great Master

Sot'aesn has mainly created the doctrine, sometimes renovated the old

doctrine and sometimes adopted certain points there from.

To sum up.

It is clearly shown that the concept of mind seal appears in the Vedism.

And the race of Buddhism and Sot'aesuism have deeply connectd with

Brahntsism i.e. Vedism, through the concept of Mind seal.

A-T.Characteristics of the ultimate truth in the Vedism

4.7.1. Characteristics of the ultimate truth viz. the origin of all beings.

The ,Rg.(1.I49.2.)Lt is said

'he , who is as it were, the generator of men as well as of heaven and

earth , of whom creation has imbibed life, abides with his gloriesi he itis who, entering in to the womb (of being),procreates (all living

creatures)'.

The generator of men, and heaven and Earttr are mentioned in the verse. Here

man indicates the sentient beings and heaven and Earth indicate the non

sentient beings. Thus He (The God. the ultimate truth) is the the origin of all

beings

4.7.2- Characteristics of the ultimate truth viz- there is no birth and

death.

-91 -

COMPARISON OF TTIE SPIRITUALISM AND THE MATERIALTSM AS REFLrcTEDIN THE YEDISM WITH THOSE IN T}M SO?'A.E'S/N/SM

B.G (2.22)said that,'As a man castirg off worn-out garrnent puts on new ones, so tlreembodie4 casting off worn out bodies enters into others that are new'.

It preaches that there is no birth and death as such. What we call birth and

death is just like a man casting off wom-out garment pmts on nerr ones.

4.7.3. Characteristics of the ultimate futh viz- the wonds aqd formswith names are absolutely non exist for the ultimate Trrth.

MwtUp (3.2.$ states'Just as the flowing rivers disappear in the ocean casting off name and

shape, even so the knower, frd from name and shape, attains to thedivine person, hrgtrcr than the high'.

That person who has freed from name and shape, attains to the divine person.

Here the word 'free' means nothingness. because before manifested objects,there were no narnes and shapes.

4.7.4- characteristics of the ultimate truth viz. beyond the good andbad.

T\e R e. 00.63.8. )expressed'May the wise and omniscient deities, who rule over the whole wortdboth stationary and rnoveable, deliver us to-day from committed anduncommitred sin, for our well-being'.

4.V.4.?3.I.(774) saidI contemplate on the Ancient, wise God, the friend of man, created outof five elements, whom the sages enkindle in divense ways. we prayunto Him, Who pervades all subjects, kr deliver us from sin.

Vedic people used to invoke the gods to 'deliver tlrem from committed anduncommitted sin'.Here question arises as 'to where should deliver?'.In myopinion, as A,v states 'contemplate on the Ancient, wise God, the friend ofman" created out of five elements', they wanted to deliver them where there isno sin. i.e. ultimate huth. More over if there is no rulme and shape, there is nogood and bad also.

4.7 -5. characteristics of the ultimate fruth as the hidden and manifestfreed from all fetters.

-92-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLBCTED

IN THE YEDISM WITH THOSE IN TI{E SO?'AESENISM

The Ber. (3.55.15.)describes similar concepl'Like two (distinguishing) impressions, they (day and night) are placed

visible in the midst (befween heaven ard earth), one hidden, one

manifesti *t" p.ttt (of both) is common, and that is universal (for good

and evil) great and unequalled is the might of the gods'.

The Sue. Up.(1.8.)mentions exactly the same idea

'The Lorrd supports all this which is a combination of the mutable andthe immutable, the manifest and the unmanifesl And the soul , notbeing the l.ord , is bound because of his being an enjoyer. By knowingGod (the sou[) is freed from all fetters'.

The mutable, manifest, moveable are sarne concepts. on the other hand,immutable, unmanifest stationary belong b ttrc another group. But the way ofthe manifest and the unrnanifest is controlled by ultimate truth with same rulei.e. Rta-

ln Sot'aesqtlsm, the concept of hidden and manifest appears. The wordum and yurg mqlrts Darkness and Brigghtness. [r other words it is calledun-lryttrt. The meaning of the word un-hyun is hidden and manifest. The Earth,night, female, waters moon etc. are the Characteristics of the un i.e.negative(female)energy and heaven, dal', male, fire sun etc. are theCharacteristics of wtg i.e. positive(male)energy, um is un-manifested one andyutg is manifested one. Sot'aewt explainecl the theory of Karmic retribution inconnection with the balance of the positive and negative energie5.371) pus tomufual harmonious of um and yang energies, infinite capacity of mystic Beingin the absolute Void appears and disappears freely through all beings in theUniverse.

4.7.6. Characteristics of the ultimate tmth as the Absolute unity andits manifestations.

The Absolute unity is theuniverse and the components areUltimate truth is the stationary ardchangable and decaying.

The Sue.rp (3.20.)

ultimate RealiW of all the things in thethe manifestation of ultimate truth. Theunda:aying ard fabricated objects are the

'Subtler than the subtle , greater than the

371) Kwangsoo Park, ibid, p. 199.

-93-

great is the Self that is set

COMPARISON OF THE SPIRITUALISM AND THE MATERJALTSM AS REFLECTEDIN THE YEDISM WITH THOSE IN TFM SO?"AESANISM

in the cave of the (treart) of the creature. One beholds lfim as beingactionless and becomes freed from sorrow, when throush the grace ofthe Creator he sees the Lord ard His majesty'.

It is stated that self is the subtler than the subtle, greater than the greaL Itmeans that it cannot be discriminate between the Subtler and the greater i.e.subtler and the greater are ttre one and same in the ultimate truttl.

Dlusm Jongs satd

The mind is very subtle however, all the universe exist in that mind and theeternal life is connected with that mind.3z)

Dlustt Jong sa also expressed same way that thowh the mind is very subtlebut the universe and the eternity are connected with that mind. Therefore ifoneself wish to attain ultimate truth, one must detach oneself from the ego andeven self. e.g. This is mine, myself, etc which is consider to be small thingsand cause to hinderance to get the ultimate goal.

4.7.7. Characteristics of the ultimate tmth as the stationary ormoveableThe stationary and moveable is one of the most important

Characteristics of the ultimate tmth. It is even the model of the practice ofmeditation. Thus Sot'easan said that

'The true son (meditotioil can only be practiced if one takes TrueEmptiness as the substance and Marvelous Existence as the function.When one confronts myriads of external mental spheres, one must keepthe mind as immovable as a great nrountain and as clear and pure asan empty space. (7: How to ltactice Timeless Son),

Here I would like to compare the concept of movable and unmoveable throughpractice of meditatiorl'True Emptiness as the substance' indicates 'stationary,or 'Marvelous Existence as the function' indicates the 'moveable'

Re,(7.ffi.2.)expressed

'This sur1,u, the beholder of man, rises, rnJf,ra artd vansw. upon both(heaven and earth) , moving (in the sky): 6s who is the preserver ofall that is stationary or moveable, witnessing the upright acts or thesins of mortals'.

372) Dhasan Jong sa ibid, vol.1, p.212.

-94-

COMPARISON OF THE SPIRITUALISM AND THE MATERTALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SO?'AESJNISM

Sutya as the preserver of all that is stationary or moveable'.But my intentionis not the compare of meditation here. According to prof. Zl\/. Dlunrudhil<ari,vedism dose not accept the emptiness and stationary never moves.

Sue. Up.(6.5.)

'He is the beginning, the source of the causes which unite (the soulwith the body). He is to be seen as beyond the three kinds of time(past, present and future), and as without parts after having worship@first that adorable God who has many forms, the origin of all being ,

who abides in ones own thoughts,.

B.G. 4.5. describes two things. One is the origin of all being and another isit's manifestation in many forms. The first one is the stationary and later oneis the moveable. Moveable, always, comes out of the stationary.

4-7-8- Characteristics of the ultimate truth as the beginning-less andendless-

Rs. (10.1D.1.) instructs that 'The non-exisrent was not, and theexistent was not' Asaf is state of preexistence

'The non-existent was not, the existent was noti then the world wasnot the firmarnent nor that which is above fttre firmament). How couldthere be any investing envelope, and where? Of what (could there be )felicity? How (could there be) the deep unfathomable water?,

ANd .8.G. KSHETRA KHSETRAJNA VIBHAGA YOGA 13. l9.)dirCCtIY MCNtiONCd AbOUt'without beginning'

'Know that prakri.ti and purusla are both without beginning; and knowalso that all modifications and Gutas are born of prukiti,.

Therefore, the modification and grus are bom. They have beginni'g andUltimate truth has no beginning.

4-7-9- characteristics of the ultimate truth viz- beyond theattributes.

Br.up- (3-8.8.) contains truth of Emptiness in wonderful way.

'He said :That , O Crargi, the knowers of Bralvrwn, call it theImperishable. It is neither gross nor fine, neither short nor long, neitherglowing red (like fire) nor adhesive (tike water), (It is ) neither

-95-

IN THE yEDlSll/ WITH THOSE IN TIIE SO?,/4-ESAN/SM

shadow nor darkness, neitlter air nor sprce, un-attached, without taste,without srrrell, without radiarrcg without breath, witlrout a mouth,without measure, havrng no within and no without. It eats nothing andno one eats it'.

It expressed 'neither air nor space etc' but we must understand the backgroundof it viz. there is a somettring to becomine.

4.7.IO. oneness

Re.10.6.5.1. said

Agni' Infuu , varLna, Mitra, Arywtwt, vayu, pttst sarcsr.uri, theAdityas, visnu, the Manfis, tlre mighty lreaven suru, Rdra, AditiBrafurwuspn with one consenl

It is said that All the deities are one consent and the suktas 1.164 whichcomposed by Dirgptarna& expressed clearlv.

In the Rg. 1.164.46. also, it is said that

They have styled(him, the sun) Indra, Mitra, vantu,, gzri and he isthe celestial. we[-wingd Cranttnut, for learned priests call one by manynarnes as they speak of Agni, y@ra, Matarist:ut

There is no confusion of 'one consent, which is expressed by the Rshi'vasulcarna' through the Rg. stanza 1.164.46. ,,for learned priests call one bymany names as they speak of Agni, yerrn, Mdarssqt', yajnatnll<ya also saidsame way' The conversation between Vidstdtu fut<alya and yqiwnl<'n (Br,Up.3.9.1.) Vidgdln SlcalW asked Yajnowlt<ya ,TIow nrany gods are there? andYqinawll<ya friendly replied one."

'Then vidgdru furaryv asked him :How numy gods are there,Yqimnlt<>u ? He answered, in accorrd urith the fonowing niuid(invocation of the gods). As many as are mentioned in tr* nivid of thehymn of praise to the Visue-detsas, narndy, tlrree hundned and three,and three thousand and thee. yes, he said, but how many gods arethere, Yqirwnilcya? Thirry three. yes . he said. but how many gods arethere , Yqirwnil<va ? six. yes, said he, but how many gods are there,Yajnanallcyu? Thre. yes, said he, but how many Eods are there,Yajrwnr<yu? Two- yes, said he, but how many gods are there,Yajrwnll<>u? one and a harf . yes, said he, but how many gods arethere, Yajrw:ailcya? one yes, said he, but which are those threehundred and there and three thousand and thre?

-96-

COMPARISON OF TI{E SPIRITUALISM AND THE MATERIALTSM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SOT'A.ESAJV/SM

The deities refelred to above, governing the cosmic laws and regulating themovements in the Universei are but different forms of one omnipresent andomniscient, the Braltttwt, the fundamental etemal timeless Truth. It mightindicates that the ultimate truth is one but out of it thousands of manifestationsexist. The realization of Fundamental Truth is only seen by the mind afterattaining the enlightenment. Therefore Br.Upe.4.l9)said ,Only by the mind canbe perceived . In it there is no diversity. He goes from death to death , whosees in it, as it were, diversity'.

4.8. Characteristics of the ultimate truth in the sorafisANrslur

4.8.1. The Truth frwon in Three divisions-sot'aesut discriminates The Truth Innon rn Three divisions.

l. Iruson is the original source of all beings in the universe.

The original source of all beings are the Great Emptiness. and The Greatemptiness is not merely empty. Though, it is empty it is not empty since itis filled with the Truth.3z3)

2. Irwon rs the Mind-seal of aI Buddtns and sages

The meaning of the mind-seal is that, 'the mind of Enlightened shouldbe reflected in the mind of Buddtas and in the mind of Sages as wellas in the mind of all the beings equally.374)

The confirmation of the mind-seal may be able to get from the Ho_gongBob-gye (Dlurnu world)

3- Inaon ,s the original nature of all sentient beings. (canon ofWonbuddhism.2.l.l.)

The original nature is the ultimate hometown of allDifference between 'the Mind-seal of all Buddlus and sages,nature of all sentient beings' are 'tlre Buddtus andEnlightenment', but 'the sentient beings :*e not attain

sentient beings.and 'the originalsages attainedEnlightenment'.

37s Dha San JongSa The fundamentar principles of nature, vor. 2 p. zBDo-Sae Publication, ?N2. Seoul. Korea-374) Dha San JongSa. ibid. p. 25.

-97-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTBDIN THE YEDISM WITH THOSE IN TI{E SO?'A.ESAir/SM

Therefore, there is a discrimination between the two. Therefore, The meaning of'the original source of all beings' and 'the original nature of all sentient beings'are nothing but the same. When we apply original nature of beings and sentientbeing to it, expression is different respectively. Because sentient beings have theindividual soul and non sentient beings do not have individual souls but theyhave only universal soul. Therefore, we can discriminate between being andsentient being accordingly. However. there are no differences between three inthe ultimate truth.

4-8-2- The characteristics of the truth of IrwonThe characteristics of the truth of Innon is as follow.

1. Inaon is the realm where there is no difference between theabsolute and the phenomenal or being and non-being,

'The absolute and the phenomenal or being and non-being' are the sort ofcirculation, harmony, and changeable. And 'no difference' means absolute is thephenomenal or being is non-being in the ultimate tmth. Therefore it is one.

2. Iruson is the realm where there is no change of arising and ceasing orgoing and coming.

'There is no change of arising and ceasing or golng and coming' means,arising is causing to ceasing and ceasing is causing to arising and in the caseof going and coming also. It is one of the circulation and circulation is thenothtng but merely changing. And all the beings and non-beings change inevery moment. However, there is no change of arising and ceasing or going andcoming' in the ultimate truttr

3. Iruson is the realm where tlrre Kannfc retribution of good and evil hasceased,

It is the plme where there is no Karmic retribution of good and evil. It iscalled Ji-son i.e. extnemely goodness. Characteristics of exftemely goodness hasnither goodness nor badness. In other word, the place of Ji-son ls recognised asultimate truth.

4. Iru;on is the realm where the verbal, auditory, and visualcharacteristics are suddenlv void.

the verbeil, auditory,ln the ultimate truth,

-98-

and visual

-SuTAEWNISM

characteristics arre Void. Therefore, there is nothing in the ultimate tmth. Thouthere is nothing in the ultimate truth if we say 'nothing', it is wrong. Because,there are incalculable things in the hue emptiness. Thus it is call Trueemptiness.

4.8.3- Retribution of ultimate truth.Due to calm and hght of the emptiness, numinous awareness is

possible. The Retribution of ultimate truth is as follow.

4.8.3.1. h accordance with the light of the empty and calm, numinousawareness. The difference between the absolute and the phenomenaland being and nonbeing appears;

a. wherewith the difference of. Karmic retribution of gmd andevil comes into being;

b. The verbal, auditory, and visual characteristics become clearand distinct

c- The ten quarters and the triple world appear as clearly as ajewel placed on one's own palm,

4.8.3.2- The creative hansformation of tme emptiness and marvelousexistence freely conceals and reveals itself through all beings in theUniverse throughout incalculable eons (etemity) without beginning.

'Reveals itself throwh all berngs in the Universe' means the space and 'Thethroughout incalculable eons' indicate the time. The marvelous existence freelyconceals and reveals means that it is always moving. The reveals innate theconceals and the conceals innate the reveal. And the creative ffansformation oftrue emptiness and marvelous existence freety conceals and reveals itselfthrowh the time and slxlce, thrqreh the sentient and non sentient beings,through the work and deeds of tn" human beings.3zs) Therefore it is possiblebecoming free.

4.8.4- Oneness

The word lrutm is the compound word (ll+wod as I mentioned above.The meaning of the word // is the 'one'. And 'one, indicates the ultimatetruth. Clnngfut-Jonesa explained it as Dongwon_Dofui which means all thefundamental principles of Religious orders are one and the sarne.

375) Dhasan-Jongsa ibid. p. 43

-99-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN T}IE SOT'4.ESAn//Sll,f

'All the refuionists mus[ harmonize witl one anotlrer with theknowledge that the cisin of all refuions and rdigious sects isunitary. In the world, there are so-called three major religions, namely,Bttddhism, Christianity, and Islon, and ottrer well-established religionssuch as C-orfrrcimi"sm ard Taoism. Moreover, in modern age , nunrcrousrefuions have arisen in this country and in various districts of thewodd . all tlrese refuions with differrent doctrines and different skillfutmeans. Although tlreir doctrines are express€d in diffrent narnes andforms, a compnehensive inquirry into their fundanrental source willshow that all the fundamental tenets will not be contrary to thetruth of Innon.(Bob-,4.13.35.),

Thus tlrere is no diversiff between preaching of Yqinawllcya and Clwts fu1-Jongsa Sot'aewfism emptrasized to be Enlightened for the sake of seeing theultimate Truth and for the continuity of the Dharma for the future.

Sot'aewt said (Discourse 2.3.)

Pak Kuutg-jon asked, "How is lrwon-wtg fthe unitary circularsymbou related to humankind?" The Master answered, "...It is thefundamental source of all things in the universe and the realm ofSqrnwe(wrudhil which cannot be expressed in words. It is calledTai-dti [the great ultimate] or Wu-chi [ttre ittimitaUle] in Confucianism,Nature or Tao [the way] in Taoism, and pr::e DlanruJroya BrJddta nBuddhismi however, one and the same reality is called by these differentnalnes. No matrer which of these directions one takes, one willevenhrally refirrn to the truth of lrwon. Any religion that is not basedon this huth is the wrong way.

All the different name of the ultimate goal is nothing but one and the samereality which will eventually refum to the tuth of lruson. Sot'aewt furttrersays Any religion that is not based on this truth is the wrong way. It means,any religion must established based on the ultimate truth.Sot'aesan said that (Discourse Z. l.\

The Master said, "In tlre past, the founders of various religions came inaccordance with the call of the times and taught what humankind owhtto do. However, the doctrines with which they taught people varieddepending on the times and districts. This is analogous to there beingdifferent areas of specialty in medical science..... In the past the threereligions, namely, hr{uciotism, Buddhism, and raoism, taught their

-100-

COMPARISON OF THE SPIRITUALISM AND-THE-MATERIALISM AS REFLECTEDIN TT{E YEDISM WITH THOSE IN THE SOT'E^ESA/V/SM

specialties exclusivelyi however, in the future the wuld camot bedelivered by any one of ttrern, trence we intend to unify the theedoctrines so ttlat all courses of practice shall be dsrgrred on thefollowing prirrciples: (a) The Threefold Training, namely, tlre Cultivation[of Spirit], Inquirry linto Facts and Principles], and Mindful Ctroice

Sot'aewism teaches that the fundamental principle of the universe is one butdue to different time and the district, the teaching of the Sages and Buddhashas been verified However, it cannot be detivered people with the rnethod of thepast period like the order of Corfr.rcilorztism, Buddhism, and Taoisn And, Sot,aewtsuggest 'The Threfold Training',viz , the Cultivation [of Spirit], Inquiry [intoFacts and Principlesl, and Mindful Choice are the principles to delivered beingsto the emancipation for the future.

To sum up

There is no difference of Characteristics of the tlltimate Truth andRetribution of the Ultimate Truth, between The Vedism and Ttrc Sot,aesanisrrrBut due to differences of understanding of ernptiness, the procedure ofRetribution of the Ultimate Truth appears different. And according to theSot'aewism, due to different time and the district, the teaching of the Sagesand Buddlus has been verified But there is no difference in the concept of theretribution of the Ultimate Truth' between tIrc Vedism and, Sot,aesqisrrt

4-9- Active and Passive force or positive and negative.(K- um and. yutg.C- yin and, yury )

In the Pnevious pages I have discussed theory of urn ard yotg which isone of the important theories in the Eastern thowht I would like to discussregarding this topic further because it was not much considered by wellknownscholars in the vedic field till now, and the concept of. urn and. yutg appears inthe Vedism also- In other word, it is called Active and passive force. Achrallyit came ftom tooism in china. But I do not know exactly where is the origin ofthis theory. Because, though, there is a theory as such in the vedism, butlanguage and narnes are different from that of Taoism just like the wordDlunrw n Vedism and the word Tao in 'raoism. And another reason for notdeveloping the theory is that It might not have been considered as the sarne asthe theory of un artd yqtg. Therefore It may have been neglected by thescholars- The similar idea appears in the Br,up. 2.8.r-2.8.6.

-101-

COMPARISON OF TTIE SPTRITUALISM AND THE MATERTALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SO?'AES,4N/SM

Br, up 2.3.1. It is said that'Verily there are two forms of Brahmarq the forrned and the formless,the rnortal and the immortal, the unmoving and the moving, the

actual(existent) ard the true(being)'

It seems expressed dualiW. Radhakrishnan said 'While there is a realmwhich consist with dualiff of subject arxl object, which is perceivd by theintelligence to be coextensive and reciprocally necessar5r, there is anabsolute unity from which all dualities proceed, which is itself aboveduality.'ez0)Bat Mmdulcw Up. 12. expressed Nonduality clearly.It is said that

The fourth is that which has no elements, which cannot be spoken of,into which the world is resolved, begin, non-dual. Thus the syllable aum

is the very self. He who knows it thus enters the self with his self.

According to Radhakrishnan "Nanayaru is beyond the unmanifestation principleand from this unmanifested arises the mundane egg or Hirutya-garblu" ...Laot7n, looks upon the Tao as ultimate reahW which can be defined only innegative terms as colourless, soundless, nonmaterial. His conception of creationwas that out of Tao, the eternal ultimate principle c€une the one, the greatmonad or the material cause of the universe. The one produced the two primaryessences, the yang and the yin, positive and negative, male and female, lightand shade, which gave birth to the three powers of nature, heaven , earth andman , which in their combination produced all creature5."377) It might be Heconsidered that the 'Hirutya-garbla' artd. the 'One thing' which pn:duced twoprimary essences i.e. The yoq()wrg) and the yin(uril as one and same.

According to prof. CXung Bong-kiFt$ 'In ttrc Taoist tradition one learnsthat the phenomenal world of diversity is the manifestation of the Tao, eachindividual entity containing 7qa'.s79D He quoted passage from the chodejing.3ffi)'Dao(Tao) produced the one .The one produced the two. The two producedthree And the three produced the ten thousand thinss. The ten thousand thinescarry the yin and embrace the yang, and through the blending of the materialforce they achieve harmony. According to scholars , 'one' here is understood asthe original material force or the Great ultimate (taijil, the ,'two', is as',yin andyang". the three as their blending with the original force. and the ,,the Ten

376) Radhalaishnan, ibid, p. 1{M.

?!17) 377) Radhakrishnan, principal Upanisads, p. 7Ol-7O2.378) 378) Professor of Florida lnternational University, Miami. FL. u.s.a379) Chung BongKil, paper Ultimate Reality and Meaning in Sot'aesan's lrwonism p.37.380) The main Scripture of Taoism.

-102-

IN THE YEDIS/}4 WITH THOSE IN THE SAIAESANISM

thousand things' as carrying yin and ernbracing yang'.38r)Sot'aewt considered wn artd yqrg as one of the important matter in

the rule of the Universe. This theory is prevalent throwh out 'The discourse ofsot'aewt' and 'Ttre discourse of his successor clnng-wt-Jongs,. I havecollected some Suktas from the Rg. and. other Vedic Literature. In the Vedismthis theory appears to proofer that this theory appears mainly in the concept offire with water, Heaven with Earth, pight with day etc.

4.9-1. Active and Passive force in the VEDISMThe frg.(1.96.s.) state 'The night and the day, mutually effacing each

others complexion, give nourishment, combined together,'The night and the day, mutually effacing each others complexion, givenourishmenr combined together, to one infant, w'ho , radiant shinesbetween ea.rth and heaven the gods retain Agni as the giver of(sacrificial)wealth,.

Here the nourishment is possible because of night and the day combinedtogether' it is impossible to generate the objects either without nieht or withoutday.

The Rs. I.1ffi.4.

Those provident and intelligent sisters, (the rays of tight), conceived ofthe same womb, (ever) unitrd (.with each other), and dweiling in thesarne abode, metre our (a[ things); knowing (their functions), andbright-shining , they spread in ever new (directions) throughout theradiant firmamenl

Rg.L.l64.5l. said'The uniform water passes upwards and downwards in the course ofdaysi crouds give joy to the earth; fires rejoice the heaven,.

Here water and fire, Heaven and Earth come together. water and fire arenecessary for producing and non sentient beings and Heaven and Earth arethe prcrequisites for the generation.Thus Rg.3.22.2. expressed that

Adorabre Agni, yot;l- radiance that is in the heaven, on the earth, in theplants, in the waters and where with you over spread the firmament ,that is shining and resplendent, overlooking man (vast as) the ocean.

Aeni and Apas(water) dwel in the heaven, on the earth, even in the plants.

381) Chung bongkil, ibid. p. 5.

-103-

COMPARISON OF THB SPIRITUALISM AND TT{E MATERIALISM AS REFLECTEDTN THE YEDISM WITH THOSE IN THE SO?'A.ES/Jv/SJtr'

Because of the harmony of. Agni and a4s manifestation is possible. Thefollowing starzas (Re..5.47.5;10.60.9.;10.91.5.;6;8.43.9) exactly have the sarneconcept.

Pte. 5.47.5.

'(Behold), tnen , this indescribable form from which the rivers (spring),

and where the waters dwell; which (form , the firmarnent), the two ,

(day and night), assciated and equally allied, as well as othen (seasons),

born (of it as of a pa.ren! here and tlrere sustain)'

In the Re. 6.47.5.),day and nieht are associated together and are equally alliedconsidered as a parrents of the seasons

8g.10.60.9.

'As this spacious earth supports the;e trees so has (Agni) placed yourspirit (in the body ) for life, not for deatt\ but for security'.

Agni is regarded as spirit.Rg.10.91.6. (The same stanza also occurs in the S.V IBZ4\.

'The plants bear him as the embryo (conceived) in due seasonl thematernal waters bring forfh Agnti yea , the trees and the pregnantcreepers bring him forth daily like(equal) to themselves,.

The fig. (10.91.6.) Waters are considered as a material which brines forth Agni-And the trees and the creepers can be pregnant due to fiery energy whichcontains it. The important ttling is that without watery and fiery energy, no onecan rnove even a step forward.Re.8.43.9.

'Your station, Agni, is in the waters: you cling to the plants, andbecoming their embryo, are born again,.

Rg. 8.4i.9. says ASni is connected with waters and plants.R9.8.44.L6.

'Agni, fhe head (of the gods) , the summit of heaven the lord of theearth gladdens the seed of the waters,.

Thus tJne Agni is the seed of the waters.'Kath Up.Q.2.2.)

He is the swan (sun) in the sky, the pervader in the space (beuween

earth and heaven), the priest at the altar, the guest in the sacrificial jar(house). He dwells in men, in gods, in the right and in the sky. He is(all that is) born of water , sprung bom the earth, born of right, form

-104-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDTN THE YEDISM WITH THOSE IN TTIE SOT'A.ES/N/SM

of mountain. He is the Eue and tlrc great'.

Kath Up. described the sun- he stays in in the nrerq in gods, in the right andin the sky etc. Here the meaninc of the sun might be fiery energy. av3.5.2L.2(5L2)said All Fires that are in water and clou4 all those that man andstones contain in them, that which hath entered in herbs and bees and bushes,all these Fires be put to proper use. Even in AV 3.5.2I.2. it is said that Firesare in water and cloud, and man and stones contain in them.

They have generated (Aenil when soundly sleeping on his upturned(couch) : that Aeni wlo is an embryo in nrany (vegetable) forms, andwho , (rerdered manifest) by the oblation, abides conscious in the night,unenveloped by darkness.

l?g.2.10.3said that, Asni who is an embryo in many (vegetable) forms. Hereotl]y Aenf alone has appeared. But it is no doubt that all the floral containwater in itself.

4.9.2- Active and Passive force in the Sot,aesutism

The theory of um and yutg appears in the sot'aesqtism. Theory of wnand yang ls applied to both viz. the human affair and natural phenomenat. 7-tEdrton of Won-Buddhism(2.15) describe tlnt tfu musl lan 6 Karmic reward isanalogous to the mutual overcoming of urn (yid and yutg9ury). Here we canfind out that the wn (yin) and yme(ysrd theory go with that of law ofKarmic reward and Karmic theory also is applied to the human affair andnatural phenomenal.

'If one is enlightened to the futh of this Wm_fuig (sign of circle) onewill know that the ten quarters and the tripte world an€ one's ownpropertyl that all thinss in lhe universe are unitary in their nournenalnature despite their phenomenal diffrrencesi that Irwon is the originatnature of all Buddlas, patriarchs, ordinary human beings, and sentientbeings; that the principle of birth, aging, illness, and death is analogousto the rotation of spring, summer, autumn, and winter; that the causallaw of Karmic reward is analogous b the mutual overcoming of yin ardWg; or that it is perfect and complete,

Basically, Sot'aewism thought all the floral and fauna could survive with fiery$wry) energy and wateryQtn) energy in the body. Even trees cannot bloomflowers without fiery energy. If person wants to keep health well, he shouldcontrol the fiery energy and watery energy in a proper way. Therefore,instruction of sot'aesn in the chapter of the canon ,The purport ofMeditation' represented as follow. (canon 3.4.1.)

-105-

COMPARISON OF T}IE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN TTIE SCI"AESANISM

'Sitting in Meditation is a practice whose Frrpose is to calm down

delusive thowhts and allow the tme nahrre of one's mind to manifesl [tis also a practice to make the fiery energy descend and the wateryenergy ascend in one's body. When delusive tlroWhts calm down, thewat€ry energy will ascend in the body and the watery energy willascend when delusive thoughts calm down Consequently, one's mental

and physical functioning will be consistent and one will feel both the

spirit and the vital force refreshed'.

Following stanza from the Rg. is very interesting. The Rs.t.lil.Sl. said that'The uniform water passes upwards and downwards in the course of days. Andthis is only one what I have found in the Bg. The charrcteristics of water isthat it always passes downwards as we know. But this stanza said 'upwardsand downwards' it may be considered as watery vapour. But in my opinion, itcan be the result of the meditation.

'The uniform water passes upwards and downwards in the course ofdaysi clouds give joy to the earthi fires rejoice the heaven'.

Here, the upwards and downwards of water mentions but it is not clearwhether it is connected with the water due to the meditation or not. However,it can be compared with the discours of meditation from the Sot'aewtism

'It is also a practice to make the fiery energy descend and thewatery energy ascend in one's bocly'.

Here we can find the words 'to make the fiery energy descend,. But descendwhere? The practitioner of the meditation shouH allowed to descend the fieryenergy to the below of the navel of the body which is called DurJon i.e. ElixirField. Therefore Two stanzas from the Rg. might be connected with mditationThe control of the fiery energy and watery energy is the harmony of urn and.yang.

The canon also said that (S. 'lhe L)iscourse on Repentance) inaccordance with the principle of yin-yutg's mutual advancement, Karmicretribution appears.

'Though it is necessarily Fue that, in accordance with the principle ofyin-yutg's muhral advancement, one who does good wi[ be repaid byReciprocal Production and the evil-doer will be requited by ReciprocalDestruction, one who is always repentant and reforms oneself can freeoneself from the retributive force of the Reciprocal Production andDestruction, conEolling sins and blessings for oneself,.

-106-

COMPARISON OF T}IE SPTRITUALISM AND THE MATERIALISM AS REFLECTED

TN THE YEDISIV/ wlTH THOSE IN THE SOT'A.ESAN/SM

In The Dscourse of Sot'aewt (5-2), the causal law of larmic retribution can

exist by the principle of reciprocal overcoming of yin and yutg.,The Master said, "In accordarrce with the ginciple of the cycle of the

four seasons in Heaven and Earth, there is the change of the birth, old

age, illness ard death of all things. In accordance with the principle of

reciprocal(muh.ral) overcoming of yin 'N,|l yatW lnqattve and positive

forcesl in the universe, there exists the causal law of Karmic retribution

for the good and evil deeds of human beings'.

Thus, the causal law of Karmic retribution is closely connectd with the theory

of. urn and yqtg. If it is so, then, the theory of l<arrtu prevalent in the Hindu

thought But why not the theory of un and yutell It is the one rnore doubt of

mine. The theory of. urn arfr, ywts might was not exist in-dependantly at the

time of Vedic perid. And recognize as the Karmic theory.

The theory un appears in another way in the Discourse of the Sot'aesn(S.

15.).

"'When a human being tries to lead a life in this world, one does receive

some unknown help or unknown harm. The detuded belief that it is God,

the Buddha, an ancestor, or a spirit that administers such unknown help

or harm, while the enlightened regard them as the effect of what one

has thought and done. One receives lhe effect in the present of what

one causd in the pasti and one is to receive the effect in the future

what one causes in the present. The enlightened one thus knows that

one rceives nothing that one does not cause. The deluded ones seek

wealth, honors and prosperity unreasonably and struggle to avoid

poverty and hardships, while the wise accept blessedness and suffering

peacefirlly as things they have aheady caused, and exert themselves to

prepare for the future blessedness and happiness. When tlrey do thin8s

which result in blessedness, they accumulate rnerits by virurous deeds

for the rnrblic well-being'

The words of 'some unknown help or unknown harm' is also another kind of

urn. 'some unknown' indicates Ho-gong Bab-eye i.e. Dlurru world. Even Era

can be divided in utn and lwtg and it comes with l{arma theory. Sot'uwtreplied question from the disciple. (Discourse. 6.12.)

'Cho Ch'on-guuon asked, "l saw somebody suffer punishment upon

cutting down and misbeating an old tree in my village. Was it beause

he was involved in the causal law r:f l<nrrnic retribution with such a

senseless thing?" The Master answered, "It was not because he was

involved with the tree by the causal law of lcarrnic reffibution. [n the

-107-

COMPARISON OF THE SPIRITUALISM ANDN THE YEDISM WITH THOSE IN THE SO?'E.ESIi//SM

past dark gaktd ttrere were countless spirits of the rivers and the hillswhich failed to receive bodies, which dwdt at such tre6, in the shrinesfor a tutelary deity, or in sprerdid mountains and rivers, enjoying theofferings of foolish Deopts. when they were bothered by human beingswhose spiritual power was weaker than tlreirs, they occasionally gavediseases to thern" or punished them. However, in this era which ischangrrg into the era of briehtness 6wts), such spirits will not harmhuman beings.,,

sot'aesut said rhis era is the era of brightness emd and past era wasda*(urd eta Clwtg-fut Jong Sa also considered era of past is the un (dark)era and future is the y@rg (bright) era (Bob- A L|.Z.)etn.w)

'The fundamental truth which has been since the opening of Heaven andEarth by T'ai-chi descends upon the mind of one who connects the yin(dark) era which is gone and the ),ang (bright) era which isapproaching......The river ten thousand_nia? bng is filled with themeaning of the world, Mountains and rivers, yin and yang areharmonized with their oriSin -ar

the Tao.,

To sum up

In the vedism, the concept of urn and. yotg appears in the form ofwater and fire, day and mght (dark and bright) and can be safely put even inthe result of meditation - vedas shows that the vedic people invoked the Heavenand Earttl very frequently that they believed the blessings carne from theheaven which sot'aewtism consider a*s umbu i.e. Ho-gong- Bob-gye(Dlurnu world). And In the sot'aewtism, the concept of urn arrd yorg appearsin the form of water and fire, day (bright) ard mght (dark) and watery energyand fiery energy in the result of meditation. Thus differences between thevedism and the sot'aessism is the concept of utn and yutg in the era i.e.Dark Era and Bright Era

4.10. Mysticism

4.10.1. Mysticism in the VedismThe mysticism was prevalent in the vedic literature. Especially, it isconnected wittl rifual in the Bratwwu texts and also is connected with cosmic

382) Bob-A, b.36; 5.40; 8.11 etc.383) This is the typical kind of measurement in Korea r0 n equar to 4km.

-108-

-AESANISM

order' Unless one who knows cosmic order i.e. one has attained enlightenment.It is difficult to understand- Therefore, the scholars hke Gonfu accept the reasonof difficulties due to lack of comprehension and so-called ambiguous orenigmatic expressions-31)However, on the other han4 he said that ,But althoughimages are' generally speaking, an important feature in so-called mysticalpassage and in communications about higher knowldge revealed to a poet. wecannot discount the possibility that the difficulty found in understanding textsuch as Rg.4.5- is not only due to a failing congeniality on our side,.38s)

The next two Q.rL7-22 i3.54.5.)stanzas are connectd with rituals. thisstanzA 0.II7.2D invoked Ashiuiruu

Re. 1.LL7.22.

You replaced, Asuirs, with the head of a horse, (the head of )Dodl4nntc,, the son of Attartn4 md , true to his promise, he reveared toyou the mystic knowledge which he had learned from fuasfc, and whichwas as a ligature(tie) of the waist to 1,ou.

This stanza (3. M.5), the r?shr prqiarnti addressed to the vishiuedeuas.

who knows what is the tmth, or who may here declare it? what is theproper path that reads to the gods? Their inferior abiding places arebeheld' as are those which (are situatecl) in superior mysterious rites.

Though it is mysticism but the way to reach of the ultimate truth is differentfrom that shown by other stanzas Gs. 4.5.). And through this stanza, we findthe inferior mysterious rites and superior mysterious rites were existing. Itmeans there were some divisions of mysterious powers.

Re. tO. 114.5.

The wise seers through their praise make into many forms the birdwhich is (only) one i and holding the (seven) mebes at the sacrifices,they measure twelve bowls of Soma.

It is very complicate to understand the meaning of the stanzas described by theancient sages.

4.LO.2- Mysticism in the Sot'aesanism

384)J. Gonda, VEDIC LITERATURE. Vol.t. p. ZLZ,OT-JO I{ARRASS OVWTZWIESBADEN. 1Y/5.385) J.Gonda ibid. p. A:9.

-l(x)-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTED

TN THE YEDISM WITH THOSE IN TVB, SOT'AESANISM

After attaining Enlightenment, Sot'aewt composed numerous stanzas

and poems in Chinese. He collected stanzas in a booklet and called Pb- itae-jon [A Complete Work of the lnterpretation of the Doctrine]. The purport

was too profound and mysterious for an ordinary intelligence to comprehend.

The gist of the work was that

(a) The vein of Fue Bob (Dtamd which disappeared for a while was

appearing again,

(b) The general trend of the world is such that whenunreasonable times are gone, reasonable times are sure tofollowl and

(c) How he would establish a new religious order.

Afterwards, he burnt the book himself to keep it from being handed down toposterity.386) It means that mysticism is nither superstition nor magic. It isconnected with the Cosmic [,aw, which only can be realizrd, by the one whohave supematural power. However, it does not helpful much for the future as

the intellect of the human beings will be developed in future. The followers ofSot'aeswisrn believed that people in the future will realize mysticism easilyand mysticism will be meanineless accordingly. Therefore he bumt the book and

it did not come down to us now except few verses.

Sot'aesqt said(Discourse 13.4O.) 387)

"When you preach or write on behalf of sentient beings, do not say orwrite, aiming at winning their favours, an empty theory which cannot bepractised in daily life or diffrcult words of exaggeration, sophisticationand mystery or words which will cause them to do partial practice.

Such words can neither be useful to ttrc world nor be effective inhelping to prodrrce enlightened beings of tlre Way."

However, I would like to introduce the mystic verses composed by Sot'aesutwithout explaining them. Sot'aewt composed stanzas after he attained the greatenlightenment on April 2{3, 1916. f'he first, phrase of the introduction and thefollowing eleven stanzas have been come down in recitation as follow.

The fundamental truth which has been since the opening of Heaven and

Earth by T'ai-chi descends upon the mind of one who connects the yin

386) Discourse of Sot'aean L4. 2.

387) Discourse 3.42 also.

-110-

COMPARISON OF THE SPIRITUALISM AND TT{E MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN T}IE SOT'A.ESAN/SM

(dark) era which is gone and the yang (bright) era which isapproaching. (From the Introduction)

Having Uodden ten thousand valleys and a tlrousand mountain peaks,

I have met a host devoid of any Face of worldliness.

As wild grass grows on the beneficence of rain and dew,

One awaits the rehrrning forhrne of Heaven and Earth with one's mind

rectified.

When an arrow pierces the bright sun in the Heaven,

Five colored clouds burst from the hole, wraming one's body around.

For a hermit riding on clouds who was looking for an enchanted land,

The world of universal harmony and serenity was the best.

The river ten thousand-rieil long is filled with the meaning of theworld,

Mountains and rivers, yrn and yang are harmonized with their origin inthe Tao.

What kind of a place is the district of Horwn?w)It is the best of the beautiful lands under Heaven.

Measuring the angles of Heaven and Earth with a ruler,Suits are tailored for each name and lefl for posteriff.

All things in the universe are made in one womb,The sun and the mmn divide day and nieht by one point.

Heaven and Earttr tremble as a wind is blown into the sky,All counfies become brightened as the moon hangs in the East.

When rain and wind, snow and frost have passed,

Flowers blmm at a time and spring stays for ever.

By training in the way, the mind is as graceful as the moon above athousand peaks,

388)10 n is equal to 4Km.389) South-west province of South Korea, where the Headquarters of the Won

Buddhism located.

- 111 -

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDTN TTM YEDISM WITH THOSE IN TT{E SO?'AESANISII,/

By cultivating virure the body is as rich as a ship loaded with renthousand bags.

Sot'aewt waming the monks and nuns in the temple do not teach thefollowers, mystery or words which will cause them to do partial practice.Because all the mystic power will conre after attaining Enlightenrnentautomatically. But if practitioner practice mysterious thines before attainingEnlightenment, he never will be attain enlightenment as mystery in partialpractice. However, Sot'aewism practiced some mysterious stanzas, especiallywhen they pray to the ultimate b:uth- While performing tlre prayer, all themonks and nuns and followers of Sot'aewusm recited the particular incantationnamely, Yotg-Ju twenty-one time and we do not know why one must recitesthe incantation twenty-one time. It is sort of prohibition to inquire into thismatter' And the numeral 21 also is heatecl as important in the Rg, 4.1.16. vjz.Thrice seven and according to scholars, it indicates the twenty-one meffes ofttrc Vedas. In other aspect, mysticism in the Sothesuism is connected withritual also' As I have mentioned in the chapter 2, After completion the seashoreembankment, Sot'aewt and his nine truthful disciples started prayer in order toget the proof of establishment the new Religion from the Ho-gong Bob_gye(Dharma world). The result of the prayer was described in the discourse of theSot'aesan (1.14.) and History of Won-Buddhism etr.

L4. on August zr, rgrg, the nine discipres, utmost sincerity anddevotion, which hanscended the rimits of life and death, pnoduced amiraculous event: 'The seal of Blood on white paper,. Seeing this, theMaster said, "The divine spirits of Heaven and Earth have already beenmoved by your sincerity and devotion and a planning in the Dharmarealm has been completedr hence the success of our plan has beenassured by this. Now that you have consecrated yourserves to thegood cause of tlre world, do not rose this mind whenever you con_frontdifficulties and hardships wh'e working for the public well-being.

At the time of prayer The nine disciples decided to give up their own lives inorder to establish the new religion. The expressions of print ,the Seal of Bloodon white Paper' was a miraculous event which cannot be understood by normalpeople'390) The followers of the sot'aesuism trust that it is the authenticationfrom the Heaven and Earth to establish new religion.

390) At the tirne of prayer the place of the nine disciple were different, Thereare nine peaks of the mountain and each peak of the mountain were the placeof the prayer. Because of that the disciples had to carryr the watch for thetime, fire for fuhtening and stanzas of the prayer etc.

-112-

IN TFTE YEDISM IVITH THOSE IN TrD so",AEsl.,v/&r4

To sum up

Mysticism is find in the vedism and sot,aesqtism both. And theconcept of mysticism is identical with one another and same. But differencesbetween two refuions is that, the vedic people perform rnystic ritualsfrequently ard did not prohibit to perform it. However, the yoga systemprohibits the mystic performance. Mysticism appears in ttre Sot,aewtism but itdid not perform frequently. on the other hand it is prohibited to perform mysticritual not because of considering it as macric or superstition but considering itas the partial practice which is hinderance to attain Enlightenment

4.11.The Principle of the original nature and the AbstruseQuestions (Song-Li and WiDu)

The Principle of orieinal Nature is the origin of all laws and the bprinciples- Therefore, One should know what is the principle of original Nature.must teach the Principle of original Nature. sot'aewt emphasized that

A Religion which dose not teach about the nature is not a perfectreligion because the nature is the ongin of all laws and the basis of allprinciples. (Discourse. 2.9.)

Sot'aesan defines The perfect Religion is that 'The perfect Religion is, whichteaches followers about the original nature of beine and non being.. Theoriginal source of non beinss and original nature of beings came from theultimate truth . Thus 'teaching of the nature means' the teaching of origin ofoneself' Unless one knows the origin of oneself, it is difficult to attain ultimatetruth' Sot'qsuism teaches what is the original Nahrre and How to hain oneselfto approach the original nafure. The Trarning in Abstruse Questions is theprerequisite for the realization of the original Nature. In ancient era Sages andBuddlas expressed Gong-An.3gr)

sot'aewt select the n stanzas which are very important from theGong- An' He selected the stanzas because the each and every starzas ofGong- An are not suitable in modern society sirrce the life style has beenchanged Mor,e over, though there are thousand of Gong-Ar?, the conclusion ofthe practise of each Gong-An are sarne due to the fundamental princrples of theGong-An are the one and same i.e. atl of these questions are based on theultimate truth' Therefore, the practitioners of Gug-An realized the original

391) AbsFuse Questions which come down to the lluddhist tradition. It is said thatthere are 1701 Gone An are available.

-113-

COMPARISON OF THE SPIRTTUALISM AND TTIE MATERIALISM AS REFLECTEDIN THE YEDIS/I.4 WITH THOSE IN THE SAr'A.ES/{I//SM

nature of beings through one particular stanza of the Gong-An, and then themeanirrg of the other Gong-An also will be realized accordingly. Thus Sot'aewtselected the sorne stanzas and captioned them under the name of AbstruseQuestions. i.e. wi-dtt (Head of Doubt).Canon 3.2.1.6. described

One is to investigate the doubtfi.rl issue or topic which one may facewhile one practises Inquiry into Facts and hinciples. or one mayinvestigate one of the test cases of wi-du which ancient Buddtas andpatriarchs composed. One may then submit one's comlrrehension of themeaning of the topic to an expert opinion. The purpose of wi-dupractice is to help the practitioner attain the ability tn ar 1lyzn clearlyproblems in facts and principles (sn).

The canon (3.2.1.) described the reason for studying the Principle of originalNature. By studying the Principle of original Nature' one is able to solve andunderstand the original principles of all beinss in the universe, and the principleof our own nature. For that Sot'aewtism have it's own chapter (Z) in Thediscourse of sot'aewt and even in the discourse of crwrysm Jongfu(chapter5). It means Sot'aesuism considered it as one of the most important matter inthe Refuion.

The Principle of original Nature and the Abstruse euestions appears inthe Rg. and other scriptures viz Uwtistads very frequently. But most ofscholar's treat them either 'obscure' or 'the riddle'. Of course it is verydifficult to understand what kind of meaning is conceal behind it. Unless thepractitioner of the Abstmse Questions re:llrzed it throwh intuition, it isimpossible to understand the rneaning of it.

Therefore, when the teacher asked discides regarding the one stanzas ofthe Abstruse Questions, the reply of the realizations of each disciples aredifferent according to ones capabilities. llherefore, even-though, the disciple whohas no intuition replied the sarne answer with that of reply who has intuition,but the teacher would not accept that, one who has no infuition as corr@t€aswer because the teacher knows that he has no intuition- Thus ttre teachershall 'keep silent' or 'say no,.Thus The Master said to an assembly at a -!'on(meditation) Monastnry (7.24.)

"It is said that the principle of the original nature cannot be completelyexplained in words. However, one should be able to explain it ctearly inwords, too. If any of you think that you are enlightened to iL answermy question. Since it is said, 'The nryr-iads of dtarnas return to the

-114-

COMPARISON OF THB SPIRITUALISM AND T}IE MATERIALISM AS REFLECTED

one', explain how they return to the one; and since it is said, .wheredoes the one return?', tell rne where the one rehrrns., one afteranother of the assemHy answered the qtrestioni however none of themreeived his approval of enlightenment. Then one of the disciples rosefrom his seat, bowed and said, "Mastetr, ask me the question again.,, TheMaster asked the question acairl ard the discipre said, "Since alrdtunrns are clearly as they really are and have not returned toanywhere, what is the need for returning the one?" The Master onlvsmiled in silence.

Honestly, the experts, who have intuition, eqioy the given question and replythemselves about the Abstruse Questions. And what we call mysticism is alsothe sort of original principles of the nature. Therefore, though it is very obscureto understand by normal people, the mysticism is easily realized by the GreatSages and the Buddtas.The Re. (4.18.6.) said,

'These (rivers) flew murmuring as il being filred with water, they wereuttering sounds (of joy): ask them what is this they sayi what is theencompassing cloud that the waters break through?,

This stanza described about murmuring of rivers. Here, the sage who composedstanza said' 'ask them what is this' and reply was ,what is the encompassingcloud that the waters break through?' Here, wilson remarks, ,Ask them what isthis they say--That is, they are proclaiming the greatrrcss of Indra, by which,and not by their own efforts, they have been extricated ftrcm the cloud,.ega) Inmy opinion, this starva contains two points. l) The murmuring of waters and2) another one is the 'euestion and reply, of composer and replier. In myopinion, It is the original principles of nafure. Actually, how can rivermurmur? and How they can speak? and what kind of reply is that?For the first point, The Similar expression appears in the so(aesuism

The Master wrote a verse for his disciples atpong-nae Cloister (Dscourse 2.11.)

Alongside the winding path in Mt pysaaRocks stand hearing the sound of running water;It is neither existent, nor non-existent,nor both, nor neitlrer,It neither is, nor is-not, nor both, nor neither.

392) Re.V. Samhita. Translated by Wilson. Vol.2. p. 2gZ.

-115-

IN TTfi YEDISM WITH THOSE IN THE SOT'AESANISM

The stanza expressed 'Rocks stand trearing tlre sound of running water. But,How can rock hear the sound of running water? According tt Dtu fui JongSa, it is the metaptrorical exfession. The mountain is the world and the soundof water is the all the matters of the world- And Rocks which hear the soundof water are the sages arld Buddtus who attained enlightenment. And they Justlisten whatever people say. He is the one who has a complete mastery of theprinciples of the absolute and the phenomenal, and being and nonbeing.

And for the second point, also same expression appears in theSot'aesuism-

The Rg- stanza the question was

'ask them what is this they sa1,;,

And reply was not a reply but again he asked that

'what is the encompassing cloud that the waters breakthrough?,

It means, there is no differences befween 'they were uttering sounds (of joy),and 'the encompassing cloud that the waters break through, in the ultimatetruth' Another point of stanzas frcm the Sot'aesqism can be compared withIsa- Up. 5.

It moves and it moves not: it is far and it is neari it is within all thisand It is also outside all this.

Radhat<rishnan explain that "the supreme is beyond the categories of thought.Thought is symbolic and so cannot conceive of the absolute except throughnegationsi yet the absolute is not a void- It is all that is in time and yet isbeyond time."393)

Sot'aesqt satd

"It is neither existent, nor non-existent nor both, nor neither It neitheris, nor is-not, nor both, nor neither.,,

According to Prof' Park, "The mystical experience of the ineffable reality isexpressed with the four fold negations: neither being, nor non_being. nor both ,tt.a ,r"i4rs1.'3{X)

393) Radhakrishnan, ibid, p. 571.394) Kwangsoo park, ibid, p. 106.

-116-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDTN TT{E YEDISM WITH THOSE IN TT{E SOT'd.ES/i/ISM

The Sot'aesousm. (Discourse Z. 14.)

The Masten asked Mw clng-gyu at pong-rue cloister, 'can you makethe image of Bdhidlurrru walk out of the scroll hanging on tlre wall?"Ctng-gw said, "Yes, I can.,, The Master said, ,,Then, make him walk.,,ctng-gyu rose from his seat and walked himself. Seeing tlds, theMaster said, "It is cxng-gyu that walked. How can you say you madethe image of Bdhidlantu walk?" ctrng-gyu said, "A wild goose flyrnefrom the eastern sky has changed its dirction, flving towards thesouthern sky.

Both of starzas which are from the Rg. and ftrcm the Sot'aewu'srn expressedoneness i.e. ultimate truth. because Bodhidlurnu arfl Chng-gyu are one andsame in the ultimate truthNext stanza(Rg. 1.50.1.) said

'You traverse the vast ethereal space, measuring days and nights, andcontemplating all that have birth,.

This stanza is connected with the Suryo. 'the sage Kutrla described the sunmeasuring days and nights, and contemplating all that have birth'.And sameexpression occurs many places in the Rg. Here also we have to face difficultiesthat 'How to measure days and nights? an<l is it possible to contemplatine allthat have birth?'

And exactly same expression occurs in the Discourse of Sot'aewt(7. I2.) He asked disciple.

Upon returnlng to Pong-rue Cloister lrom Yongsanffi), the Master saidto one of his disciples, "when I was r:oming here by a steamship fromYongwt, the sea was deep and vasL I measured the water and countedall the fish. Can you perchance know the amount of water and thenumber of fish?" The disciple could not guess the meaning of his words.

Sot'aesqt measurd the water and counted all the fish. But the question is that,Is it possible to measure the water and count all the fish? Here we have toconsider the oriein source of nonbeings and origin nahrre of beings. In theultimate Euth, they are one and the same. days and nights, waters, fish, all arethe one and same in the ultimate truth. Morenver, in the ultimate truttl, there isno name and shape etc. as I mentioned above. f'herefore Two starzas indicatesthat these are the expressions regarding the ultimate truth.Rg. (t. 46 .9.) describe the same way. Rshi said

395) The birth place of Sot'aesan and The most sacred place of the Sot,aesanism.It is situated in the ChalaNamDo(State), South Korea.

-117-

Kanuos, (ask this of the Asuins): ffihere, How) do the ray (of the sun

proceed) from the sky ? ( How) does the dawn (rise) in the region of

the waters? wtrere do you desire to manifest your own persons?

According to Wilson,The whole of this st'rrt?a is very eltiptical and obscure , and largely

Indebted to the scholiast: |iterally, it would run, Rays from the sky,

I{uutas, cause of dwelling in the place of the rivers: where do you wish

toplaceownform?fuyuufillsthisupbysuposingthatthel<gwasare dir:ected to inquire of the Asuins the particulars specified in the

translation. Without some such addition, howeven coqiechrral it may be,

it wene impossible to extract any meaning out of such a Fassage'$6)

Wilson said stanza is very elliptical and obscure and it were impossible to

extract any meaning out of such a passage- But it is not that of much elliptical

and obscure and even it is not impossible to extract any meaning. it is the

ability of attained Enlightenrnent. We have to see two points through this

stanza FirstFrom ]nerc f{anL:as, (ask this of the Asuins/:

1. ( Where. How) Do the ray (of the sun proceed) from the sky ?

(How) does the dawn (rise) in the regi<n of the waters?

2. The Second point is that 'where do you desire to manifest your own

persons?'

In my opinion, the first point expressed Ultimate truth and second point is the

place where it manifested i.e. in this world. There the Sage Kqttsa expressed

not only the ultimate truth but also expressed in ttris world i-e. manifestation'

Exactly, Szune situation occurs in experience of the young Sot'aesan.

when sot'oewt was Tyears old, he climbed the Mt olcnyv-buts behind

his house in order to get the raising 'clouds. lookine at them from the

yard of his house. Sot'aest thought he could touch them at the tCIp of

the mountain. When he reached mountain top, however, the clouds were

floating much higher and the sky tmked much higher than he had

thoughl'how high and wide is the sky? why is it so clear and serene?

how and why do black clouds and storms came out of such a sky? In

addition to this initial wonders, he began to lose himself in

contemplation concerning such natural phenomena as rotations of four

seasons, change of night and day, flowers blooming and birds singing'

Around age of nine, he began to be deeply concerned with myriads of

396) Wilson. ibid. P.118.

-118-

TFIE MATERIALISM AS REFLECTED

complicate and the delicate human atrairs like relationship and parentsand children, the mafter of the birth, aging, illness, and death, happinessand misery, and good and evil.,3gz)

Through the two quotations, we find the procedure of seeking of ultimate truthbetween Kunsa and young sot'aewt are the same. Before attainingenlightenment, the abstmse question arise to the person one who trid tounderstand what ultimate truth is. After attainine enlightenment all the abstrusequestions were completely solved without doubt accordingly.

I would like to intnoduce a stanza from the Sot'aewism. (Discourse ofSot'aesut 7.I.)

The Master, upon attaining suprerne enlightenmenlexpressed his frame of mind in a verse:'When the moon rises through a clar brer-zr-..All things manifest themselves clearlv,.

Sot'aesanism consider the stanza which I quoted above as theof the Derfect enlightenment.

1. Through the stanza 'when the moon rises through a clearbteezf,,Sot,aewr expressed Ultimate tmth.

2, Throwh the stanza 'All things manifest themselves clearly,,expressed the place where to manifest.

Actually, Both stanzas from the Rg. (f.46.g.) and from the Sot,aewism (7.1.)are very important instruction of the Buddtas and Sages, hause through thisstanza they tried to show the Two worlds viz. unrnanifested world (ultimatetruth) and manifested world (this world).Following Four stanzas arso are to be understood in a same way. I would hketo introduce starzas only.Rs. 10.82.5.

'what was that embryo which was beyond the Asruras, which the warcrsfirst retained, in which a' the gods contemprated each otlrcr?,

Dscourse of the yen- Sot,aewz (T-ZO.)

Kim Ku;uw-son asked, "Erefore a1 things in the universe were cr@ted,what was the reality of the universe?" The Master said, "Reflect on thestate of your mind which you had before you asked this question.,,Kwang-sut asked again, "what is the use of seeing into one,s onginal

397) won-buddhisrrl Sot'aesan Taejongsa p. 16, wo'kwang pubrishing, co. ki. 19g4.

expressron

-119-

COMPARISON OF TTIE SPTRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SOT'AESANISM

nature for rnoral cultivation?" The Master answered, "[t is like masteringthe alphabet of a larguage."

To sum up

There are similarities between Vedism and Sot'aewtism regardingabshuse questions that what rnodern scholar called riddles or enigma mysteries€ne, in my opinion, exactly sarne with latn&J or widtt which occurs inSot'aesuism

4.12. Some more abstruse questions.

Eg. (5.6f.1;2) represents wonderful Old stories as &youmrya calls it.Those who have gone throwh the have related a wonderful oldoccurTence.

'who are you , most excellent teaders (of rites), who came one by onefrom a region exceedingly remote?'(5.61.1.)

'where are your horses? where your reins? what is your capability?where are you going ? The saddle is on the back (of the steeds). thebridle in their noshils.'(5.61.2..)

These stanzas are related to the Marut guta and. it can be considered as merelynatural phenomenal. If we apply these stanzas to the matter of human beings,the meaning of the stanzas will be changed completely. The stanza 5.61.1 willbe concerned with the oricin of the beings and non beings and the horsewhich stanza 5.6L.2 mentioned can rnetaphorically indicate the human beings. Itcan be compared with stanzas from the Sot,awismSot'aesur asked disciple ( Dscourse 4. 8.)

Seeing a horse pu[lnS a cart, the Master asked one of his disciples,'lMhat is it that is going, the horse or the cart'?,, The disciple answer€d,"[t is the horse that is pulling the cart." The Master asked again, ,,If itis not going, which should be whippe4 the horse or the cart?,, Thedisciple answered, "It is the horse that should be whimed." The Mastersaid, "You are righl To whip the horse is to take care of the essential.ln order to succed in whatever one does, one must find out theessential and take care of iL,,

Following passage is selected from the Br.tlp (S.9.ZT.)

Then he vajnnnllqd said venerabre Bmlwwus whosoever among youwishes to do so. may question me or you may all question me or I willquestion him of you who wishes (to le questioned) or I will question all

-120-

COMPAITISON OF THE SPIRITUALISM A}ID THE MATERIALISM AS REFLECTED

IN THE YEDISltr' WITH THOSE IN T}IE SOT'A.ESAN/SM

of you. Those Brulvrwus ,however, did not dare (to say anything). He

questioned them with the following verses:

These passages are the part of teaching of the self in Br.Up. Through this

passages, we find that there were exchanging opinions regarding the absb:use

question between the teacher and disciples. It rrlay be the origin of the

tradition of exchanging of the abstruse question between the teacher and

disciples in Buddlsm and. Sot'aesnrsm also.

These are the stanzas from the Br.Up (3.9.28.) wherein 'Man is compared to aTree'.

1. As is a mighty tnee so, indeed, is a man ; his hain are leaves and

his skin is its outer bark.

2. From his skin blood flows forth eurd sap from the skin (of the

fee). Therefore when a man is wounded, blood flows as sap from

a tee that is struck.

3. His flesh is its inner bark, his nerves are tough like inner fibers.

His bones are the wood within and the marrow is made

resembling the pith.

Here, are expressed hairs, skin, blo(d, and fibers. These elements are the

components of the body. And when person changes his body, these will be

converted with Earth water fire. Though, here wind is not mentioned in the

Indian philosophy it is accepted in Potmnulubuta;Sot'aesan said

Though there is birth and death to the body which is made from earth,

water, fire and ai(wind) and, hencg there is the difference between thisworld and the other world, there is no birth or death to the soul, since

it is immortal.(Discourse 9.16.)

Followers of the Sot'aesnism believed that the body is made from earth, water,

fire and air (wind) and soul belongs to the firrnamenL However, it is not clearthat whether Sot'aesqtism considered ether as the one of the autom or notNext stanzas indicates the Karma tlreory Br.Up (3.9.28.)

Yajnouallcya asked in the same stanza that

4. A tree when it is felled(cut) springs up from its root in a newerformi from what root does man spring forth when he is cut offby &ath?

-121-

COMPARISON OF THE SPTRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN TTIE SO?'A.ESAIV/SM

5. Do not say from ttre sernen for that is prodrrced fnom what isalive (rren). A tree springs also from the seed. After it is dead itcertainly springs again.

6. If a tree is pulled up with ttrc root, it wiil not spring again. Fromwhat root does a rnortal springs forth when he is cut off bydeath?

7. When born, he is not born (again) for who should create him again? Brahman who is knowledge, bliss is the frnal goal of him whooffers gifts as well as of him who stands firm and knows(Brahman).

Hete Yqinanllqa teaches disciples about the oriein of nature of beings and theorigin of source of non-beings. And through the comparison of original naturebetween the'sentient beings and non sentient beings, the origin of two i.e. thesentient beings and non sentient beurgs appeared the one and same origin.Sot'aesut asked that

9. what sort of a body is it that you had before you received yourbody fiom your parents?

1l.All things zre nothing but the mind's creation. What is themeaning of this proposition?

3. why are all sentient beings dragged into the cycle of rebirththrough the six realms of existence while all Buddtas are releasedfrom this cycle?

16. Do all things in the universe have arising and ceasing or do theyhave neither arisrng nor ceasing?

18. Heaven and Earth do not seem to know anything but they knoweverything. What is tlre meaning of this goposition?

Carron of the Sot'aesuism, n stanzas of abstruse questions introduced. out ofthem I selected some stanzas for the sake of the comparison with Vedism HereSot'aewt teaches the oneness and Karrnic theory throwh the stanzas.

To sum up

The purpose of the study or training of the abstruse question is theway of attaining enlightenment and there are hundreds of the abshuse questionbut the answer, always, indicates the same thing. The method of teachingbetween the two religions find no differences.

-122-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REF'LECTEDIN TTIE YEDISM WITH THOSE TN TI]-J8_, SOT'AESANISM

4-13. The theory of compatriotThe concept of compatriot appears in the Vedism and the Sot'aewtisrn

The concept of compatiot in the both religions are based on the Ultimat€ truth.All the manifestation in the universe has come from the ultimate truth. Due tothis reason, Sot'aewr considered the beings and non beings are cornpafriot. Thefamous stanzas in the Rg. Punsln Sukta also mentions about the concept ofcompatriot,Rg. 10. 90.4.

Three-fourths of Punts ascendedi the otlrer fourth that remained in thisworld proceeds repeatedly, and diversified in various forms. went to allanimate and inanimate creation.

According to this Mantra one fourth remained in this world and went tothe animate and inanimate creation. It means the animate and inanimatehave the same origin. The concept of compatriot is expressed according tothe cosmic law.The A.V.3.12.1. (55) said

The Primordial, RefulgenL Drsniw-bestowing c.od , happiness like , a cloud,creates the world from the womb of Mother, and reigns supreme, f1ilt ofsfength, showering joy on humanity. he, free from crmkedness, averting sins,affords ease to our body, the sote Lord, exists in Past, Present and Future.

Here he Primordial, Refulgent Dignity-bestowing Crod creates the world fromthe womb of Mother. i.e. the world carne from the womb of mother.Mwt Up. 2.1.7. expressed

From him also the gods are born in manifold ways, the celestials , men,cattle , birds, the in-breath and the out-breath, rice and barley,austerity, faith, truth, chastity and the law.

The .Rg. 1.164.33. state thatThe heaven is my parent progenitor; the navel (of the earth) is mykinsmani the spacious earth is my m'ther . The womb (of all beings)lies between the two uplifted laclles, and in it the parent has depositedthe germ (of the fruitfulness) of the daughter.

The Earth is considered to be the womb of :rll beings.Sot'aesqt said (Discourse 6.23.)

one of the disciptes asked, "Is it because of the degrees of importancearnong the Fourfold n (beneficence) that we pray by saying .watch overme' to Heaven and Earrh, and parents while we say .respond to me. toBrethren and r'aw?" The Master a.swered, "There is no need f,o

-123-

COMPARISON OF Tt{E SPIRITUALISM AND 'T}IE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN TTIE SOT'AESANISM

distinguish the degree of importancel however, to speak of the degree ofkin relationship, Heaven and Earth, and Parents belons to the paternal

generation and Brethren and I-aw b the generation of brotlrers and

sisters. That's why I have distinguished them by 'watch over me' and

'respond to me'."

Here, Heaven and Earth, are considered as Parents and Brethren and Law tothe generation of brothers and sisters. The consideration of Heaven and Earthas the Parents are derived from the Korean and Tao traditions which influencedto the Sot'aewisntC:lwtgSm- JongSa said (Discourse 13.36.)

He continued saying, The second principle of the Ethics of TripleI&ntity is the bond of ldentical Vital Force. This principte implies thatall races and all sentient beinss should be united in grand harmony byawakening to the truth that they are all breathren bonded together bythe identical vital force.......If we inquire into the oricin of all people, thefundamental life source is related by the unitary vital force, To the onewho takes heaven and earth as ones parents and the universe as onesown household, all people are ones own brothers and brethren. evenbirds, beasts, and insects are related by one great vital force. Thus,when all people in the world are awakened to this relationship andharmonize together,

This words conveys Heaven and eafth as ones parents and the universeas ones own household and

ClwWSarJonSSa further saidall races and all nations will unite as one family and cultivate universalfriendship and harmony, influencing all sentient beines by virbuousexamples. Therefore, by realizing the principle that all human races andall lives are related by a unitary vital force, we, first of alf mustfirmly establish in our mind the grand spirit to view all races andlives as one. Furthermore , with this spirit, we should take the initiativeto unite all races on the prirrciple of equality.

He created the new ethics for the future tlrrough the theory of compatriot viz.DongGi yut-Crye i.e 'The bond of Identical Vital F-orce'.Sot'aewt said (Discourse 2.4-\

Kuug-jut asked again, "what is the way of retigious faith in the truthof Inan-sang?' Ttre Master answered, "To have faith in the truth ofInan-wng, one should take it as the object of religious faith and betievein its futh, pursuing blessings and happiness thereby. It stands, as asymbol, for the origin of the Fourfold Renefi.cence, which, in turn, is a

-124-

COMPARISON OF THE SPIRTTUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISII4 WITH THOSE IN THE SOT'AESANISM

fourfold categorization of all things in the universe. Heaven and Earth,all things, the dharma-realm of tnre empty space - - all these are noneother than the universal Buddha.

The way of religious faith in the truth of lrwn-sang is the fu-tln faith (Fourgrace raith). And Sot'aesqt categorized the manifestation of the world into four.viz. the Heaven and Earth, The parents, The Brethren and rhe I-aw.Clwngfut Jongfu said (Discourse 3. 33.)

Tbesk fthina. t'ai-chi) is the principte of the universe and the parents ofall things of the universe.

To sum up,

The Heaven and Earth are considered as a parents in Both Religionsand all the manifestation of the universe originated either from The Heaven andEarth or cosmic Law. But in this case is the Heaven and Earth are to beconsidered as The ultimate truth. Thus the theory of compa.triot appears in theVedism artd Sot'aesanisnt

4-14. Dlw'ma world or Ho-gong Bob-KyeDharma world or Ho-gong Bob- Kye is the important concept in

Vedism and Sot'aesqtism. The characteristics of the Dlarma world orHo-gong Bd-Kye is formless but the faith of both religions considered that itcontains mynad things because it is formless. Because of formlessness, thewinds arise as an energy moves and clouds arise accordingly, causing darknessunder the Heaven and earth, manifest their virtues through emptiness. The sunand the moon shine bright through the Ho-gong (formless, emptiness): the lawof cause and effect is ubiquitous through the truth of emptiness. Because it isexhemely bright, it becomes ubiquitous numinous. It is because of theprovidence of a shapeless and un graspa.ble energy that hrees are bare of leavesin the fall and they become thick with leaves aelain in the spring. It is alsobecause of a forrnless energy that we cannot escape from birth, old age, illness,and death' it is also because of a formless energy that the universe goesthrowh the cycle of formation, abiding, maintaining, desbuction, and annihilationin vedism However, Sot'aesuism also says that the cycle of formation,abiding, destruction, and annihilation is due to the functioning of the ultimatetruth.

It is the formless energy that govems what has formed. Even the bodywith a form is ruled by the formless mind. Material things have theirlocalization and limitations and hence they are either deficient or excessive:

-125-

COMPARISON OF THE SPIRITUALISM AND Tt{E MATERIALISM AS REFLECTED

TN THE YEDISM WITH THOSE IN TTrc SuL'AESANTSM

however the realm of emptiness is complete and hence it is the origin ofeverything. The most important thought is that the formless energy that it isgovems what has form.Rshi Prqiawti said (Rg. 3.55.21.)

the nourisher of all, abides in the firmament.Our king, the nourisher of all, abides (in the firmament) nearest to thisFrrth Like a benevolent friend; the valiant (Mtrutd precede him (when

abroad) and dwells in his mansioni great and uneuqalled is the mieht

of the gods.

According to this stanza, all the matters in the universe came from the

firmament.

Clungfut Jong-k Said -beings with forms and shapes come fromwhat has no form or shapes (Dscourse 5. 28.)

If we ponder on the principles of the Heaven and the earth, we can see

that beings with forms and shapes come from what has no form orshapes and what exists return to what dose not exists. People workhard for what has forms and shapes and don't know how to work foru.hat has no form. It is vain to do so. If people work for what has no

forms and shapes with half of the effilrt for what has forms and shapes,

they will attain to a magnificent moral perfection and what has formsand shapes will accompany it.

No form or shapes indicates the firmament. All the things which have form orshapes came from the firmament and all those what have forms will return tothe firmament.

E€r.1.35.6. .Rshr expressed the three spheres.'Thrce are the spheresi two are in the proximity of fu:ita, one leadsmen to the dwelling of Yqrw. The immortal (luminaries) depend uponSauito as a car upon the pin of tlre axlei let him who knows (thegreatness of fu:itd declare it'.

In this stanaa, three spares are referred to and two of them counted as Heavenand Earth.ESr. 8.6.15. said

'Neither the heavens, nor the realms of the frrmament, nor the regionsof the earth , equal the thunderer Indra in str.rength,.

8g.8.6.15. the division of the lokas appears; clearly. Wilson explained r?g.1.3b.6'The spheres or lol<as which lie in the immediate path of the sun are said to be

-126-

COMPARISON OF T}IE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SO"'AESANI9}r'

haven ard earth; the intermediate lolca, Antariksa, or firmamenf, is described asthe road to the realm of Yotu, the ruler of the dead, by which t)te pretahGeparted soul), or ghosts, travel. Why this should not be considered equally thecourse of the sun, is not very obvious,

In Sot'aesuism, there are three names of worlds viz. Hml (Heaven),Ho-gong B&-eye (firmament), and Gi-Gu (Earth) appeard- And belief of thesot'aewism also suwose ghosts staying in the firmament.Another notion of the heaven is thirty-three. (Discourse 6.11.)

one of his disciples asked the Master, "Acconding to the words of theBuddha, there are thirty-thre heavens. Are they arranged layer uponlayer in the sky? The Master answered, "The world in heaven isnothing but a gradation of ascetic gactice for the attainment ofBudd,tafud. Heaven is where the ascetic with great spiritual powerresides either hieh up in the sky or on the earth.',

Different ideas of three /o/czs in Sot'aesutism are 1) the world of desire, 2) Theworld of form and 3) the world of formless.398)However Sot'aesst said that theHeaven and Earth are not different from each other but they are one.(Discourse 6. 1.)

'Therefore, the Earth has power to dominate all things, influencing thelife and death or prosperity and declined all things. this power dose notbelong only to the earth, but to heaven, as well. The earth and heavenare not two but one. The sun, rrloon, stars, winds, clouds, frosts, andsnows; all these are the works of one spirit and one reason,.

Due to it Heaven and Earth are both in motion from the viewpoint of motion,and they are motionless from the viewpoint of quiescence. (Discourse6.3)

'The Master said, "It's been a long time since these theories wereproffered (presentation) and arguments for each are various. To exlrressmy opinion briefly, Heaven and Earth :ue not different from each other[in their nounnnal nature], hence, Heaven and Earth are both in motionfrom the viewpoint of motiorl and tlrey are motionless from theviewpoint of quiescence (inactivity). This is analogous to the vital forceand the body of a human be'rg in ttrat the two are inseparabre fromeach other in rnotion and in quiescence" The creative uznsformation [inthe universel is due to the endless circulation of the combination of theHeavenly energy and the earth's ground. If the distinction is ma& ofthe principar and the subordinate, however, the Heavenry energy is theprincipal and the earth's ground the subordinate in such a way thatwhen the energy Inoves, the ground follows it. This is the immutable

398) Discourse of ChangSan JongSa 6.51.

-127-

COMPARJSON OF TT{E SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SO?"AESIN/SM

princide in eternity."

The Rg.1.16I.2. which is composed by Dhireptanu.fl addressed to the Heavenand Earth.

Wide-spreading, vast , unconnected, the father and mother (of allbeings) , they two preserve the worlds. Resolute as if (for the good )ofembodied (beinss)are Heaven and Earth, and the fathen has investedevery thing with (visible) forms.

Here it is expnessed that 'the father has invested every thing with (visible)forms'. Whenever the Heaven and Earth are expressed as parents, the Heavenis the father. Thus, in this starva, the corrcept of the Heaven is appearance tobe similar that the firmament. Traditionally, Korea has same concept thatHeaven is considered as father and Earth is consider as mother.Re.3.55.9. is addressed to the Yislwe deuas.

'In those (plants) the aged messenger (of the gods) constantly abides:mighty ,he passes with the radiant (sun) through the region of spaceiassuming various forms, he looks (complacently) upon 15 : great andunequalled is the might of the gods'.

The gods abide in the plants. Through the region of the space, they manifestvarious forms in this world. Thus the nature of gods is innate in the plants.Therefore, one should hreat non sentient beings as filled with the energy ofgods.

Sot'aesut said (Discourse 2.4.)

all these are none other than the universal Buddtn Therefore. weshould always treat atl things everywhere with such a pure heart andpious.attitude as we have when we respect ttrc Buddtu. We should alsotreat all things as a way of Buddhist offering and thereby createblessedness and happiness realistically. In this way we have reformedthe refuious faith from partiar faith to a complete one and fromsuperstitious faith to a realistic one.,,

The way of 'one should freat nonbeings as a God or ,should always treat allthings everywhere with such a pure heart and pious attitude as we have whenwe respect the Buddla' ls One ought not to destroy grass or trees. or take the

life of birds or beasts without justifiable reason. Therefrom, paradise on theEafth can be established with being and non beings together.Re.3.61.6. said that

The possessor of truth is recognizerl in the sky by her rays: the

-128-

TN THE YEDISM WITH THOSE TN TT{E SOT'A^ES/N/SM

possessor of wealth has taken a marvellous station in earth and heaven:-4gzr, solicitin8 alms of the radiant advancing {/sas, you obtain youdesired treasure (of obtations)_

The possessor of truth is recognized in the sky by her rays. Exactlyexpressions finds pliace in the Sot'aewtismCtwW fut Jongfu ( Dscourse S. 42; 47.)

'The Master sai4 " Truth is the most awesorrrer for the Eye of rruthaffixes a seal of mans good and evil in the empty slrace while it is notseen by mans eyes. The wrong-doing committed in the wortd canescape the net of penal lawsi the reffibution of rruth, however, is donenaturally with no thought on it, hence it cannot be cheated or escaped,.

'The Master said, " Man does things for blessings or transgression withhis body, mouth, and mind. sages who know the way put emphasis onthe formless mind, while ordinary people are afraid of nothing but whatis manifested. The perspicacious, e.mpty dharma rearm responds to whathappens in the formless mind. Hence, we should be careful about of anyevil karma committed by our mind, taking care of what is before itsmanifestation'.

Both, vedism artd Sot'aesanism stanzas passages are connected with l{armaictheory. Dlnkn Jong sa said, whatever are our thoughts and deeds, they arealways recorded in the Ho-gnog Bob-Gye i.e. Antariksta. And we will takebirth again accordingly. Thus, alt the sages and Brrddtas who attainedEnhghteneA waming to remind ones own behavior-

To sum up

1. Beings with forms and shapes come from what has no form or shapes2' The Heaven and Earth are not different from each other but they are one.3' The division of the l&as awears clearly viz. The heavens, The realms ofthe firmament and rhe negions of the earth. But Both Refuions have variousconcepts of Heaven4- The plants are innate nature of the gods. Ttrerefore, one musttreat nonbeings also as a god or Buddlus5' At the time of the vedic period there were no specific place for the prayerand it is not quite sure that whether they have enshrined the gods idol in theparticular place for the sake of ritual or not. And they might pray to thefirmament with the gods. The firmament is thr: ultimate truth.

sot'aesanism enshrined the iruson-swtg in the temple. But it is thesymbol of the ultimate hrrth and the picture of the ultimate truth. Therefore. the

-129-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISIl4 WITH THOSE IN T}IE SOA"AESAN/SM

object of the faith in both relieions are similar to each other. But prayers to the

gds in the Vedism are different from those in the Sd'amisrn that

Sot'ae.wisnr does not worship to the gds.

4.15- GraceThe duW of the human berrgs were very important in the Vedic friod

and is always involved with the three Rna which was the sort of beneficience

which was received from the god, tercher and forefathers. And as a Rna the

progeny must repay to the gd, teacher and forefathers accordingly. I was

wondering that whether the thought of beneficience occurs in the Vedism or

not. But I came to know the theory of beneficience scattered in the Vedism.

A.V-6-45.3- describes the grace of the teacher, the father, the king who makes

people to leave.

A.V.6.45.3. (1460) said

Pay lofty adoration to the teacher who makes us dwell in knowledge, to

the father who affords us shelter, to the king who grants us residence.

May we abide in the auspicious favour and gracious love of these who

claim our worship.

Surprisingly, here the god or ultimate truth has been absent. But in my opinion

this starza is very precious. This starza mentions the Beneficience clearly. Itmight be the knowledge, the shelter, and the residence were the most important

objects in this age. And it might be, there was a possibiliW of a consideration

of the king as a gd in the AV tradition. We can find the grace of the

ultimate huth and Earth, fire, self, space etc are from the Br.Up. e-9. Br.Up. (2.

5. l2.)said that.

This truth is (like) honey for all beings, and all berngs are (like) honey

for this truth. This shining, immortal person who is in this truth and

with reference to oneself, this shining, immortal person who exists as

truthfulness, he is just this Self, this is immortal, this is Brahman,

this is all.

The mutual beneficience expressed here is that truth is (like) honey for allbeings, and all beings are (like) honey for this truth. Though, there is a truthin the cosmic order, if human being does not apply the truth in the human

affair then edstence of the truth is meaningless. Therefore, exchange ofbeneficience between the truth and all beings appears as the mutual

beneficience. Radhakrishnan translated it as "lhis truth is (like) honev for all

-130-

COMPARISON OF TTD SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YE'ISM WITH THOSE IN TT{JF-, SOT'AESANISM

beings, and all beings are (like) honey for this tmth.' He explained that 'Theearth and all berngs are muhrally dependent even as bees and honey are. tlrebees make the honey and the honey supports ttrc bees'. Here the mutualrelationship between the tmth or Earth etc and aU beings appear very clearly.The rnutual dependent means there is a mutual benefit between two. Andhereafter I have quoted paragraph regardrng 'muhral dependence' frorn theBr.Up. that they ultimately reveal the mutual beneficience will be the sameopinion.Eg. (1.6.9.) said

Mortals, you owe your (daily)birth (to such an Indrd, who with the rayof the morning gives sense to the senseless, and to the formless form.

'Mortals, you owe your (dailv) birth' means 'Mortals' need somethingindispensible to take birttl. 'Owe ones own birth' connected with beneficiencewhich one has to repay and is the fundamental principle of the beneficience.Re.(10. 186. 2.) said

You, Vata, are both our father and our brother and our friend: cause usto live .

It is addressed to the Vqtu And Vata also is cause for the life of humanbeings. Through all these stanzas, we can see the concept of thebeneficience was firmly established in the Vedic period- I have writtenregarding this topic of sot'aesrtism in the chapter 2. Thus, I would like toabbreviate explanation of the grace in sot'aewism, and I would like tobe compare directly.

4.15.1. Grace of the Heaven and Earth.

First above all, I have to clarify the corrcept of the heaven and Earth.Firstly, I would like to consider heaven and Earth as a couple. e.g. Rdasi nRg. Even in Sot'aewtlsm (or Korean tradition), the special word for the heavenand the earth- viz. ctwn-Ji- The meaning of the word. clnn is the Heaven and/i is the Eafth- And we use it as one concept very frequently. Secondly, If weconsider the firmament or the heaven where there is an abode of the Crod orultimate truth as a heaven, then the concept of heaven wiU be limit€d.Therefore, I would like to introduce the words from Sot'aewism for the sakeof apprehension regarding Heaven and Earth.

Clungsan JongSa said (Discourse 6.6.)Kwon Tong-lwn asked, Do Heaven and Earth have wishes and are

-131-

COMPARISON OF TFIB SPIRITUALISM AND TT{E MATERIALISM AS REFLECTED

IN THE YEDISII1 WITH THOSE IN THE SO?'A.ESAN/SM

they pleased if their favor is returned? The Master answered, It isthe way of Heaven and Earth that they do not harbor any false idea

after bestowing favor to all things. However we can discern their

wish if we see what they do and we can guess what they may like ifwe reflect on what we like. All sentient and non sentient beings are

none other than Heaven and Earth.

Clwtesm Jonefu said that All sentient and non sentient beings are none

other than Heaven and Earth. Therefore air, win4 sun' moon etc are

considerd to be the part of the Heaven and non sentient beings on the

Earttl are considered to be the Earth. With these conceptions, comparison of

the grace of heaven and earth has to be discussed.

Br.Up 2. 5.4. said

This air is (tike) honey to all beines, and all beings are (like) honey for

this air. This shining, immortal person who is in this air and with

reference to oneself this shining, immortal person who is breath (in the

body), he is just this Self, this is immortal, this is Brahman, this is all.

Sot'aesan said (canon. 2.2.2.1.)

It is owing to air in the sky that one can breath.

In both religions, Air appears as a life itself and is beneficent to all. Thus

all beings are able to survive by air (i.e. heaven and Earth).

Rg.1.48.4. said

{.Isas, at your coming wise men turn their minds to benefactionsi of

these men , the most wise Kanuo proclaims the fame.

It might be at dawn Rshis did meditation or pftrctice Yoga. Through these

practices, they knew what is the characteristics of the cosmic order. Their mind

also resemble to the cosmic order like brightness of Ustns. And they contribute

their mind to the people which is as warm or bright as dawn.

The carron of Won-Budllhism said (2.1.4. 1.)

l.Modeling oneself after the exceeding brightness of the sun and the

moon, one ought to inquire into and attain thorough knowledge of facts

and principles.

The meaning of the modeling oneself means to practice threefold study oneself

till as bright as the sun and the moon. Without practicing Threefold study, it is

-132-

COMPARISON OF TITE SPTRTTUALISM-AI{D THE MATERIALTSM AS REFLECTED

IN TT{E YEDISM WITH THOSE IN THE SO?'A,ESAN/SM

impossible to accomplish brightness of the sun and the moon. In order toacquire ttre exceeding brightness of the sun and the moon the practice of

Threefold shrdy is prerequisite. The purpose of Modeling oneself after the

exceeding brightness of the sun and the moon is to be a compassionate and be

a wise one. And that mind which resemble to the Sun should be contribute to

the society.

Re. 1.113.3. said

The path of the sisters is unending: They travel it alternately , guided

by the radiant (sun); combined in purpose, though of different forms,

night and dawn, giving birth (to all things), obsFuct not each other,

neither do they stand still.

Because of night and dawn, all things are be: able to take birth. It is the grace

of the heaven and Earth which is connected with the cosmic order.

Sot'aeswt said (canon 2.1-2.3.)

It is owing to the brightness r:f the sun and the

moon that one can discern and know the things in nature.

To discern and know the things in nature due to the brightness of the sun and

the moon also is the grace of the l{eaven and Earttr and also connected with

cosmic order.

Rs.lO. 36.2. said that

May that word of truth every where pnotect me,' through which it is

that the heaven and earttr" and days and nights, extend: all the rest of

creation which trembles has rest (there); the waters daitv ( flow ) , the

sun rises every day.

This expression is about the sincerity of Heaven and Earth. Sincerity of the

cosmic order e.g. 'the waters daily ( flow ), the sun rises every day' protects

all the beings and non beings. Therefore, it also is a grace of the Heaven and

the Earth.

Sot'aesan said 2.1.1.2.

-133-

IN THE YEDISM WITH THOSE IN THE SO,7"A.ESAIV/SM

The way of Heaven ard Earth is exceedinglv bright, exceedinglysincere,

The exceeding sincerity of Heaven and earth is the beneficience. WithoutsinceriW of Heaven and earth, there will be the chaos of the universe,and therewill be no response of existence in the universe. The following of the threestanzas from the Rg ard AV. are exactly same with the starzas fromSot'aesqisnt

A.V 3. 20.6.

O Sun and Air, Ye both , in this world nicely bestow life on us.Here do we sing your attributes, that in assembly a[ the folkmay be benevolent to us , ard be inclined to give us gifts!

R.g 5.62.3.

Royal Mitra and vanna, you uphold, by yo,r energies, earth andheaven: prompt benefactors, cause the plants to grow, givenourishment to the cattle, send down the rain.

Sot'ae,sut said (cano n2.1.2.112l'3.)

t. It is owing to air in the sky that one can breathe.2. It is owins to the ground of the earth that one cansupport one's body to live.3' It is owing to the brightness of the sun and the rrloonthat one can discern and know the things in nature.

Air' Earth, and Sun and Moon are the causing the existence of the beings andnon beings in both religion. Therefore, The grace of the Heaven and the Earthis inevitable to all beinss.

Sot'aesot said (canon 2.L.2.4-)

It is owing to the favor of winds, clouds, rain, and dew that myriads ofthings can grow and one can rive on their products.Due to functioning of the winds, clouds, rain, and dew erc. everything in theuniverse is able to survive.r?g (1.159.2.) said

-134-

COMPARTSON OF THE SPTRITUALISM AND TT{E MATERIALTSM AS REF'LECTED

IN THE YEDISM WITH THOSE IN TFM SO?'AESIN/SM

Verily I gopitiate, by my invcations, the mird of the benevolent father,

and the great and spontaneous (affection )of the mother (of all beings);

The vast and manifold immortality of their progeny.

This hymn is addressed to the Heaven and Earttr. The heaven is the father, and

Earttr, Prthiui, is the mother. Dyaur vah pita, prthiui mata, Mda is explained

by Yasl<a to denote fire Anta*isr', the firmament.3$) And the progeny i.e. all

the beings depend upon them.

Sot'aesqt said (canon 2.1.1.)

The easiest way to understand how one is indebt€d to Heaven and

Earth is to think whether one can preserve one's existence and livewithout Heaven and Earth.

Here, Sot'aewt expressed that, without Heaven and Earth, one cannot survive.

Because of it, beings and non beings are indebted to the Heaven and the

Earth. Therefore, the concept of the grace is connected with the concept of the

debt which one ought to repay to him it came from. Sot'aewt emphasizes that

in order to pay gratitude to Heaven and Earth, first above should model

everybody himself on practicing the way of Heaven and Earth. On the other

hand he said that 'If one does not know indebtedness, gratitude, and ingratitudeto Heaven and Earth, or if one does not practice the Details of Gratitude even ifone knows them, then one is ungrateful to Heaven and Earth.'400) and following

that there will incur heavenly punishment consequently.

To sum up

1. The grace and indebtedness of heaven and the Earth have appeared inboth religions.

2. The concept of gratitude towards Heaven and the Earth (thro€h the practice

of the meditation and yoga)appears in Vedisrn And Sot'aesuism expressed

regarding gratitude of heaven and the Earth by following the way ofHeaven and the Earth appears clearly.

3. But the aspect of heavenly punishment dcrcs not appear in Vedisrn However

there is a strong possibiliW of belief in heavenly punishment in VedisrnBecause Vedic people used to invoke the heaven and Eafth in oder to haveprotection from the heaven and get the wealth, longevity happiness etc.

399) nirukta. 2.8.400) Canon, 2.I.7.

-135-

4-15.2- Grace of the Parents'

Eg.lothrTufula|stt stlctndescribedtheparentsGraceoftheparents

is found in this stttctns. It is easy to find the concept of the Grace of the

parents through the theory of the Heaven ard Earth' Always' vedic people

comparedthegraceofHeavenandEarthwithparentsandinvokedtheHeavenand Earth as the relationship between the parents and children It means that

thegraceofparentsisasgreatasthegraceoftheHeavenandtheEarth.R.g. 10.86.42. exPressed

Abideheretogetherimayyouneverbeseparatedilietogetherallyourlives.sportingwithsonsandgrarrdsons,happyinyourwonhome.

They, always, wished all the members of family live together' The Rg' precious

stanza (10.15.10.) expressed sanstftt clearly'

R.e. 10.15.10.

Come,Agni,withthousandsofPitrs'ofbothpastandfuhrre(time)'frequentersofsacrifices,eulogistsofthegodsithosewhoaretrue,whofeed on oblations, and drink oblations, possessing equality with Indra

and the gods'

Here it is mentioned 'Thousands of Pitrs of both past and future"a0l)

Sot'aesut said (Discourse 6' 25')

Thediscipleaskedagain,,'Onereadsalso,'oneoughttoprotectthehelplessparentsofotherstothebestofone'sabilityasiftheywereone,sownpa:ents.,Howcoultlthisbethewayofrecompensingone,sparents for their beneficience?,'The Master answered, ',If we infer from

whattheBuddhasaidaboutttreprincipleofrebirttr'therewillbecountless parents whom one had in one's rebirth for the past thousands

ofkalpasandwhomonewillhaveinone'srebirthinthefuture.HowcanweSaythatonehasrecompensedallthoseparentsfortheirbeneficierrcebytimitingtherecompenseonlytoone,sparentsinthepresentlife?Therefore,ifoneprotectsthehelplessparentsofotherswhile one,s parents are alive or after their passing away, this is the

wayofrecompensingalltheparentsolthethreeperiodsoftime'"

Hereparentsoffutureandpastappears.Anditisconnectedwiththetheory of Karma artd Satnsara

Tai. UP. 1.11-1.

401) Rg. 1.1.9; l.lil.g; 2.n.5;3.4g.3;.6.52.6;7.n.4;lo'22'3 etc'also are connected with the

Grace of Parenl

-136-

COMPARISON OF THE SPIRITUALISM AND TTIE MATERTALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN TFIE SO?'A.ESEN/SM

Having thaught the Vefu, The teacher instnrcts the pupil. Speak the

truth. Practice virbue. I-et there be no neglect of your (daily) reading.

Having broWht to the teacher the weatth that is pleasrng to hirr\ do not

cutoff the read of the upspning, trt there be no nqlect of truth. I€tthere be no neglect of virhle, Irt there be no neglect of welfare. Let

there be no neglect of prosperity. l€t there be no rreglect of study and

teaching. Irt there be no neglect of duties to the gods and tlre fathers.

Tai. Up. l.ll.2.Eb one to whom mother is a god. Be one to whom father is a god. Be

one to whom teacher is a god, Ele one to whom the guest is a god.

Both passages from the Tai. Up. preaches that one should considerd parents as

a gd. It means one should, always, shoe respect towards panents.

Sot'aesan said (canon 2.2.2.4.)

l.One ought to follow the essential ways of practicg namely, the

Threefold Practice and Eight Articles, and the essential ways ofhumanity, namely, the Fourfold Beneficence and the Four Essentials.

2.When one's parents become helpless, one owht to serve one'sparents faithfully to ensure their mental and physical comforL

3.While one's parents are alive or after they have passed away, one

oWht to protect even the helpless parents of others to the best ofone's ability as if they were one's own parents.

These are four gists of the recompence of parents. The way of the recompence

of parents are very vast as I have shown above. Thus there are some

differences of the way of ttle recompence between the two religions. Vedicperiod, in order to recompence to forefathers, one should have male progeny. Ifthey have male progeny, they thought the debt from the forefathers has been

paid. But in the Sot'aesuism considered, the following of the Threefold Practice

and the Fourfold Beneficence are the most important because theaccomplishment of the one's perfect personality is the basic principle forrealization of original beneficience of fourfold beneficience. Though it isimportant to have ones own child, it is not as important as that of Vedic friod.Instead of that Sot'aewt emphasized an importance of the Education of theChildren of Others.

Therefore Sot'aesan said'As we have entered an era when the defects of education are removed,

we ought to educate the children of others as if they were our ownchildren whether or not we have our ()wn children. For the realization

of this ideal, we must support educational institutions as far as we can

-137-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN T}M YEDISM WITH THOSE IN THE SO"'A.ES)4]V/SM

and we must educate as many children as we can as if they vrere ouro*tr

"h116t-sn."sz)

Even now, the population of Korea decreased seriously and government declared

that'the tax will be decreased for tlre house if a family has more children.Therefore, make the opportunity to educate the children of others alsoimportant matter.Re. 10.16.

You know, Jatasefus, those Pfrrs, how many they may be, who are notin this world, those who are not in this world, those whom we know,and those whom we do not fully know: eqioy this pious sacrifice offeredtogether with Sor.udlps.

The importance of the ancestor's ritual appears. All the ancestors whetherwhom we know or we do not fully know, should perform the pious ritual as adescendants of the Pitrs.Sot'aesqt said (canon2.2.2.4.)

After one's parents have passed away, one ought to enshrinetheir biographical chronicles zrnd their portraits to commemoratethem for a long time.

The similar idea expressed by the Sot'aewismThe r?.g. (1.161.3.) said that

The pure and the resolute son of (these) parents, the bearer (ofrewards), sanctifies the worlds by his intelfuencei as well as the milchcow (the earth), and the vigorous bull (the heaven), and daily milks thepellucid milk (of the sky).

It is addressed to the dyauapttrtui. The parents are the generator of theson.

Sot'aesqt satd Q.2.2.2-)1. It is owing to one's own parents that one receives one,s bodywhich is the fundamental source of myriads of facts andprinciples.

2.one's parents raise and protect one with compassion, withoutminding any kind of Eouble, until one can be independent.3.one's parents teach one the duties and obfuations of humanitvand then guide one into the human societv.

402) CANON OF TFIE WON-BUDDHIAM 2.3.3.1.

-138-

COMPARISON OF THE SPTRITUALTSM AND 'I'HE MATERIALISM AS REFLECTED

N THE YEDISM WITH THOSE IN T}TE SOT'AESANISM

These Details are the Indebtedness to Parents. And we find that there is no

differences of hrdebtedness to Parents between ancient and present, It means

that Even though time has been passed, the fundamental principles of the

beneficience never changed.

ClwL Up. Q. 15. D expressed

If one answers unworthily to a father or a mother , or a brother or asister, or a teacher or a Bmhnntw, people say to hirn, shame on you,

verily, you are a slayer of your fatheq verily, you are a slayer of ofyour mother, verily, you are a slayer of your brother, verily, you are a

slayer of your sister, verily, you :rre a slayer of your teacher, verily, you

are a slaver of a Brahman.

Even one answers unworthily to a father, he is considered as a slayer of ones

own parents. It is the lruratitude to Parents. And it is emphasized thatalways show respect to parents..

For that, Sot'aesan said (canon 2.2.2.1t.)

If one does not know Indebtedness, Gratitude, and Ingratitude to one'sown parents, or if one does not practice the Details of Gratitude even ifone knows them, then one is ungratel'ul to one's own parents.

It means one must practice of religious duty and complete ones own duty forthe sake of elevating one self and must know what is the way of recompenceof the parents.

and following it Sot'aesan said

If one is ungrateful to one's own parents, one will be hated and rejetedby the world even though one is ungrateful only to one's own parents.

One's own offspring will strely pattern themselves on what one does,

bringing calamities upon oneself. One will also be neglected by thepublic when one becorres helpless throughout numberless rebirth.

The person who is ungrateful to one's own pa.rents is unacceptable frornthe society. And it will be defect throughout numberless rebirth

To sum up,

l. The theories of the grace of Parents are not different between tworeligions.

2. The concept of parents as 'Thousands of Pffrs of both past and future'.appearc in both religion.

-139-

COMPARTSON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN TTIE YEDISM WITH THOSE IN Tt{E SOT'AESANISM

3. The theory of Kantu and kntsm throwh the theory of parents existin both religion

4. But practically, the recompence of the grace of Parents is different. Itmight be due to chronological remoteness between two religions. Because ofdifferent chronology, the formation of the society has changed completely.And the methode of the recompence would be unlike accordingly.

4.15.3. The grace of the fellow beings.

The apprehension of the grace is possible through the faith andunderstanding of benefit. Without understanding of benefit, it is difficult toknow what grace is. And the realization of benefit from the ultimate tmth orgod is possible only through the faith. Therefore the realization of benefit isdeeply connected with the faith. Prerequisite of the understanding grace of thefellow beings is mutual benefit. The relationship between the individual toindividual or individual to animal or individual to plants is mutually connectedwith benefits. whether one realizes it or not it is true. e.g. without cosmicelements nrz. air water or natural phenoumenal etc. one cannot survive, withoutthe ultimate tmth, cosmic elements will not exist. The relationship between thehuman being and nafural or cosmic elements is easy to understand through theknowledge. But understanding of the relationship between the natural or cosmicelements and ultimate truth is not possible without faith. Because unless oneknows what is the function of the ultimate huth, it is innicate to understandmutual benefit between the truth and natural or cosmic elements.

Br.Up.Z.8- said that

This truth is (like) honey for all beings, and all beinss are (like) honeyfor this truth. This shining, immortal person who is in this truth andwith reference to oneseH, this shining, immortal person who exists asfuthfulness, he is just this Self, this is immortal, this is Brahman.this is all.

Here we find the mutual relationship between the ultimate truth and the beings.Because of immortal person (enlightenment self), the truth is realized by him.On the other hand, because the existence of the truth, there is a source for thebeings who wants realizes it. Moreover, enlightened person can lives as the astruth as the ultimate truth.8r.Up.2.3.13. said

-140-

COMPARISON OF TTIE SPIRITUALISM AND THE MATERI,ALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SO?"AESANISM

This mankind is (like) honey for all beings ard atl beings are (like)

honey for this self. This shining , immortal person who is in this

mankind and with reference to oneself, this shining, irnmortal person

who exists as human being, he is just this self, this is immctal, this isBrahman, this is all.

Here also is described mutual benefit between the mankind and all beings.

Because of the mutual benefit, immortal person can exist as human being.

Sot'aesan said (canon I.2.2.3.L)

The easiest way to know how one is indebted to Brrethren is to consider

whether one could live where tlrere are no other human beings, birds,

beasts, grass, or trrees. Anyone would admit that one cannot livewithout them. What could be a greater Grace than Brethren if one

cannot live without depending on their help and on things which theyprovide?

Here, Sot'aewt remarked that one cannot live where there are no other humanbeings, birds, beasts, grass, or trees. and it is the great grzrce of the Brethren.Human being can derive necessities help from others viz. plants, Here mutualbenefit appears

To sum up

I have described rnutual benefit between the mankind and all beings.

4.16- Supplication and it's Respond.As far as religion is concem, the prayer is the one of the most

important to get other-power i.e. supretrx: power. Because, the way of theexpression of belief is the Supplication. 1'hrough the supplication there is apossibly of the communication between the supplicator and object of the faith.And the followers of the reli€ion trust that the Ultimate tmth or God whoresides in the firmament must respond whatever they invoke wittl faith.Therefore the theory viz. ill the wealth came from the firmament has fabricated-The four futnlttas are the collection of the prayers for daily life and rituals. Itindicates that The other-power was very important in the Vedic period.R.s Q.61.2.) said that

The sage, the solemnizer of sacrifice, the ancient hearer (of holyprayer), earnestly repeats, Mitra arrcl l/antrw, your praises: he whoseprayers, O doers of good deeds, you favour, whose acts (of worship)

-141-

COMPARISON OF TT{E SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SAI'AESANISM

you recompense not for years.

Wilson remarked that 'The recompense not for Holy Prayer The text has

dirglusruti, which is explained only by cirol<nlant srota, a hearer for a long

time, an epithet of Vasistln, but in what sense is somewhat uncertain'403)In myopinion, it might be the perid of the prayer which mat be different according toone's own will and ulrpose.Sot'aeswt said (canon 3.10.)

'The period of Offering to Buddha should not be indefinite as in thepast. Success in certain things requires one to make Offering toBuddha for myriads of reincarnationsl in certain other things, several

hundreds or scores of reincarnations. Certain tlings may require scores

of years, several months, several days, or only a moment, hence Offeringto Buddha will be a realistic and sur:cessful one only if it is given for

the right period of time depending on the nahrre of things for which itis given'.

Sot'aesqt expressed rriod of 'How to Make an Offerine tD Buddla'.Here theconcept of the Buddha can be applied to ones own self. And if oneselfpractices meditation in order to attain enlightenment, it will take thousands ofKalws. Even Slulcyatnuni Buddlu took five hundreds of the lives in order toattain Enlightenment.Rg. (4.55.2.) expressed

The (deities) who bestow ancient places (of enjoyment on theirworshippers), and (with minds) unperplexed are the separators of light(from darkness); they, the eternal distributors (of rewards), grant (whatis desired), and shine of pleasing aspect, the fue (recompensers) ofpious acts.

Here the eternal distributers of rewards means Ultimate truth or Brahman.Therefore whatever the prayer of recompensers, there will be rewardaccordingly. And if the recompensers deeds pious acts, then the pleasant effectsfrom the ultimate truth will be derived.Clwtgfur Jone fu said (Dscourse 2. ll.)

If the performer of the rite carries it out with Iruwtxrzg in mind, thenall beings with form and no form are none other than the truth ofrrusutsang and the ten directions become the whole body of theBobshin-Bul (Dlurnnl<ayd Buddlu. Therefore, there will be responseaccording to the mincl"

403)Wilson, RGVEDA SAMHITA Vol.3. p. 273.

-112-

TN THE YEDISM WITH THOSE TN TT{E SO?'A.ESAN/S&1

Clungful Jorw & also has expessed the pious rite from the mind And becauseof pure mind, there will be response from the ten directions.,oa)Having a puremind is also a sort of self-power that one will get the strong rcspond from thesupreme porfirer If one has shong self-power.

To sum upThe period of prayer in Vedism or offering to the Buddlus in the

Sot'aewdsm are not fixed and according to the purpose it is to be decided theperiod whether it can be one day or one year or thousand days in bothrefuions. And the response from the god or ultimate truth is according to onesown sincerity and pious rites.

4.17. The grand homestead of the universe

The Vedism refers to the abode in the Heaven. One who attained thisabode is not expected come back to this world. However, the Sot'aesqismpreaches that even enlightened is free to go to heaven and to come backwhenever the world needs to reformation of the order or beings needs savior.B.G. 8. 2. said that

This Unmanifested is called the Imperishablei It is said to be theultimate C'oal . Those who attain to It rebrrn not . That is My SupremeAbode.

Here, it is expressed that one who attains the ultimate goal, there will not beretum in this world. It is also expressed that ultimate truth is the abode of allthings.

Ch Up.5.10.2. said

From these months to the year, from the year to the sun, from the sunto the moon, from the rnoon to the fuhtning. There, there is a personwho is non-human. He leads them on to Bralvrw. This is the pathleading to the gods.

Description of the path leading to the gods by the non- human bingappears.

404) The name of the ten directions are gctr, gan, gcm, iin, son yi, gory tee, Heaven,and Earth.

-143-

COMPARISON OF TTM SPIRITUALISM AND TFIE MATERIALISM AS REFLEC'IED

IN TT{E YEDISM WITH THOSE IN THE SOT'A.ES/NISM

Sot'aesqt expressed (Dscourse 8.20.) that

The Master then drew a cirtle on the ground, saying, "This is the

symbot of the grand homestead of the univetse, which is complete withinfinitely wondrous principles, infinite treasures, and infinitely creative

transformation" (Jrn- Gtwtg asked, "How can one enter the homestead

to be its owner?" The Master said, "You can only enter the grand

horrestead if you obtain a key, which is made of the Threefold Great

Power, and you cannot make the key without the prerequisites for therru

namely, falf.h, zeal, doubt(inquiry), and sirrcerity."

T11e lruson sang is the symbol of the grand homestead of the universe which

can |rg entered with key made by faith, zeal, doubt (inquiry) , and sincerity.

To sum up

1. Both religions have the concept of the universe homestead- The face of

the ultimate goal is covered with golden disk UsaUp. 15.).

2. The path leading to the gds appears in the Vedism. Here, non human

Ieads self to the gods.

3. The Universe abode in Sot'aesanism is the lwron-sang the symbol and

picture of the truth. It is the face of the ultimate truth and recognised

as grand homestead The key of the this house should made by faith,

zeal, doubt (inquiry), and sincerity in the Sot'aesuisnt

4.18. Human authoriff and Heaven authority

The authorities of ttre Powerful divinities were the most acceptable in

the past. we can see it through the invocation of the gods. People used topraise gods with desire of wealth, sons, cattles, gold and powerfirl mind etc..Butit was not all what Vedic people used to seek. Even we can see the power of

the spirit which governs the will of the gods. Therefore, sometimes, even the

gods used to follow the will of the powerful spirit sages. It means that the

fulfillment of the desires in the ancient time had two ways. Firstly, fulfillmentof desire according to the gods i.e. fc,llowing of the destiny. Secondly,

fulfillment of desire according to ones own will and it ,might be, was the case

-144-

COMPARISON OF THE SPIRTTUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SAI'AESANISM

of one who has stnong spiritual power.

BnUp. 3.8.9. sard

Verily, at the command of that lmperishable, O furgi. the sun and themoon stand in their respective positions, At the command of thatImperishable , O Carg:i, heaven and earth stand in their respectivepositions. At the comrnand of that Imperishable, O Crargi, what arecalled moments, hours, days and nights, half-months , months, seasons ,

years stand in their respective positions. At the command of thatImperishable, O C'argi , some rivers flow to the east from the white(snowy) mountains, others to the west in whatever direction eachflows. By the comnumd of that Imperishable, O Gargi, men praise thosewho give, the gods (are desirous of) the sacrificer and the fathers aredesirous of the darui offering.

The position of the sun , moon, earth, heaven, seasons, tear, month etc are theauthority of the Imperishable. i.e authority of Rtas. in accordance with order. allare moving. And this authority is unchangeable.

Discourse of the Sot'aesan expressed ( 8. 13.)

Humankind carmot do what l{eaven and F-arth do, nor can Heaven andEarth do what humankind doesi however, it is the way of Heaven andEarth that is being applied by humankind for Principles [noumenon andphenomenon, the existence and non-existerrce of all things in theuniverse] and Facts [rightness and wrongness, benefit and harm inhuman affairsl. Therefore, Buddlos and Bdhisthns exercise the greatauthority of the triple world as thel' are perfectly entiehtened to thePrinciples of rK)urnenon and phenomenon and existence andnon-existence and make use of the Way of Heaven and Earttr as theyplease. In the future, therefore, human authority will be respected morethan that of Heaven, and the great authority of Buddtns andBodhifrtuas will be venerated by all people."

Here, we found the clarification of authority belongrrg to the ultimate truth andthe authority belongs to the human being. Sot'aesqt clearly expressed that'Humankind cannot do what Heaven and Earth do, nor can Heaven and Earthdo what humankind d@s'. Therefore, in the future human kind will not dependupon the power of the Heaven and Earth krtalll'. The most important fact fromthis passage is that the 'In the future, therefore, human authoriw will be

-145-

COMPAIIISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLF]CTED

IN THE YEDISM WITH THOSE IN THE SuTAESANISM

respected more than that of Heaven, and the gleat authority of Bttddlns arrd

Bdhisattws will be venerated by all people'. Moreover, anybody who has

strong will to attain the enlightenment can be Buddlus and Bodhisthns that

the features of the future world will be change completely.

To sum upIn ancient time, people used depend upon the authority of the Heaven.

i.e. Universal tmth. Therefore, they used to invoke Gods for the sake ofobtaining wealth happiness progeny etc. Even Sot'aewfism accepts the authority

of both. But Sot'aesut emphasized that 'human authority will be respected

more than that of Heaven in the future.

4.19. Warp and Woof of the IJniverse,

The warp and woof is mentioned mainly in R.g, Atlarua Vefu and

Br.Up (3.8). When we weave the cloth the warp and the woof are

indispensible. Likewise at the time of manifestation two thrngs are indispensible

similar to that of warp and woof. And in the Vedic rriod it has been

compared with the mystic ritual. fuyannmrya said that 'The threads of the

warp (tuttd are the metres of the Vedas, those of woof (otd, the hh:r:gicprayers and ceremonial. The combination of these two is the cloth or sacrifice'

and, Vedatins, understand it, as atludine to the mysteries of creation, the threads

of the warp being the subtle elements, those of the woof the gross, and theircombination the .rttirrgasg. 405)

,+V. 10.8.97. the word ofuh appears.yo uidiyd sutrwn uitatorn yasmirnotah praja inuhsutrqn xrtrasya yo uidyd s uidyod bralvrwann malut

The man who knows the vast matter. on which all these creatures are

sfung,the man who knows the cause of Matter, knows the mighty God.

According ta Devi Clund, the meaning of 'the cause of Mattey' is the mostefficient cause406). In my opinion, ofa refers to the time and tqttu is the space.

Similar idea of warp and woof appears in Sot'aesqdsm First I would like tointroduce two stanzas from the l?g.

Re. 6.9.2. composed by Blaraduaja and addressed to Visln:oura Agrzi- It is said

4O5) Wilson, Rg. Samhita. Vol. 3. p. 17.

406)Atharva Veda, translated by Devi Chand, p. 470, Munshiram Manoharlal, 1990,Delhi.

-1{6-

COMPAITTSON OF TT{E SPIRITUALTSM A}ID THE MATERIALISM AS REFLECTED

TN THE YEDISM WITH THOSE TN TTN-SSTjAESANISM

thatI understand not the threads (of the warp), nor the threads of the woof,

nor that(cloth)which tlrose who are assiduous in united exertion weave:

of what num m:ry the son dalare the words that are to be spoken in

the next world,(instructed) by a father abiding below.

The .Esfu Bturaduaja said that he does not understand the threads of the

warp and woof, cloth, weave etc. If it means the fabrication of the

universe, Bturaduqia declared that it is very difficult to understand.

According tn Sayou, who commented on this verse it is the fabrication of

the surface is metaphorically referred to as weaving; which is very difficult

to know in details.

Rg. 6.9.3. saidHe verily knows the threads of the warp and or the woof, he speaks in

due season what is to be said, wtrcr comprehends all this (universe);

who is the protector of anrbrosial water, sojourning both above and

below, and contemplating (the world) under a different (manifestation).

Wilson explained 'Contemplating the worlds under a different manifestation' as

the sun, whilst upon earth Agni or Valsvqtara is manifest as fire. Though this

stanza is addressed to ASni here ambrosial water appears. As I have mentioned

above, the two things which are called the um and yutg is indispensible for the

manifestation. Fire is considered to be yang and the water is consider to be

um. Therefore, with the function of um ard, yutg, all the beings and non beingsphenomenon etc are manifested. The concept of the warp and woof appears in

the Br.Up.3.8.l-L2. conversation between Yajrwnllqu and Gargi-

Sot'aesut composed stanzas (Dscourse l. 12.)viz.

When the first temple of the Order was under

constnrction at the foot of lhe Ongw Peak in Kilyong:ni,the Master wrote on the ridge-beam

'With Inaon as the loom,

the sun and the moon as the weaving shuttle,

The great doctrirrc of spring and aufumn

shall be woYen'.

To this he added:

'The pine is standing,

having gathered the remaining spring

from all other Lreesi

The brook is murmuring,

-147-

COMPARISON OF THE SPTRITUALTSM AND TIIE MATERIALISM AS REF'LECTED

IN THE YEDISM WITH THOSE IN TTrc, SOT'AESANISM

having gattrered the drizzles

from a thousard mountain peaks'.

Sotbesur said that 'with um and yang the truth of" Inoon will wove the

seasons'. here the loom is the law of Inuon, the sun Umd and the moon (um)

as the warp and woof. The season is the cloth. Therefore ttre expression of the

Blutadmia and Sot'aesst are exactly sarn€.

Dlnfut jone Sa said that The Truth is the horizontal and The

Principle is the vertical.a0T)In other wotd, truth is the warp and tlre principle isthe woof. Dlufu1 jong fu explained further that, Truth is the true emptiness

and is the ineffable realm of smadhi. The principle is the absolute and thephenomenal, and being and nonbeing of all things in the universe i.e.

manifestation. But before manifestation it is the horizontal, and the ineffable

realm of sanudhi. e.g calm and serene of the water under the sea is compare

with the truth and the wave of the surface on the sea is compared with theprinciples. But in fact the calmness of the water under the sea and the wave ofthe surface on the sea is one and sarne. 'I'herefore, there is no discriminationbetween the truth and the principles.

To sum up

The concepts of the warp and woof of the universe between the tworeligions are the same. But it is uncertain whether according to l/edic seers

the warp was the ultimate tmth and the woof as the principles.

4.2O. Realization of the universe.

The word omniscience and omnipresence etc. indicate the supremepower. Especially it is connected with the universe. It also involved the theoryof the Kantu. Because of the ultimate tmth, as a supr€rne power, knowseverytlring and it recorded them in the firmament ( according to Sot'aesnism),one will take birth according to one's karma- This concept appears in botttreligions.frg. (1.39.6.) said

You have harnessed the spottd der to your chariot I the red deryoked between them, (aids to) drag the car6 the firmament listens foryour coming , and men are alarmed.

407) DhaSan JongSa, ibid, Vol. 1. p. 36.

-148-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN TT{F SOT'AESANISM

Here the listening of the firmament is mentioned Firmament is a omniscientand omnipresent because he listens all.Sot'aewt said that (canon 3. 5 18.)

Heaven and Earth do not seem to know anythine but they knoweverything. What is tlre meaning of this proposition?

This stanza is selected from the abstmse question. Here also Sot'aesnexpressed the Heaven and Earth know everything.

To sum up

The concept of the consciousness of Heaven and Earth occurs in theboth refuion. But the difference is the Universal sacrifice is involves in theVedism and it does not occurs in the Sot'aesutism.

4-21. Offering (Worship)

Oxford concise notes two kinds of offerings in general. Firstly,collecting offerings from the members. i.e. contribution, subscription, donation,charity, gift etc. And Secondly, offering to the C,ods or Buddlus i.e. sacrifice,oblation and immolation.a0s)So far as it is concemed with religion, the meaningof the second group is absolutely suitable. In the Vedism, the offerings zrre

deeply connected wittr the ancestors ritual. Thus the Rs/us of the Vedic periodused invoked the god Asni with the thousands of the Pitrs, of both past andfuture time.'m)Also they used invoked the Pifrs of the lower, the upper, and ttreinte.rmediate with Soma libation.

The aspect of offerings in the Sot'aewtism has two kinds. One is tooffer worship to the Four fold Grace directly which we call actual worship. Theother is Truth worship, which means to offer worship tn Dturttul<oya Buddhathrough the formless Ho-gong Bob-Gye.

Sot'qewt expressed "There are two ways of makirrg an offering to theBuddha: One is the offering to the agents of the Fourfold Beneficence and theother is the offering to Dharmakaya Buddha through the formless DharmaRealm of empty spzre. You make either of the two offerings depending on thetime, location, and state of affairs. If you continue exerting sincere effort untilyou succeed in it, all those things you wish, as long as they are reasonable,

408) The Concise Oxford, p. 545, Oxford University Press, ninth impression. 2001.NewDelhi.

409) Re. 10.16.10; This Su/cfa connected with the prrrs.

-149-

COMPARISON OF THE SPIRITUALISM AND TFIE MATERIALTSM AS REFLECTEDTN TFIE YEDISM WITH THOSE IN THE SOT'AESANISM

will be achieved, though certain things take a longer rriod of time thanothers." 410) Among thern, the actual worship is the reformation of the worshipof the past method. Sot'aewt thought that the way of worship of tlre pastshould be chaneed for the future.4rl)

Sot'aesqt said that. (canon 1.3.10.)

In the Buddhist radition, it has been only the Buddha statue to whichpeople give offenings to the Buddha in supplication for pardon of sins orbestowal of blessings, which are in reality the concerns of Heaven andEarth, Parents, Brethren, or I-aws. This practice should be changed.All thinss in the universe are the manifestations ofDlurrrnl<nya-Buddlu, hence one meets Buddha everywhere and,

therefore, ought to do everything as an offering to Buddha. In order togive a realistic and strccessful offering to Buddha, one ought to offer itto Heaven and Earth if sins or blessings ane related to them, and toParents, Brethren, and Laws if sins or blessings are related to them.respectively.

This is the way of actual worship. The achral worship is based on the thoughtof 'All beings are nwnifestation of lluddtu (Truth). Do euery act an gering toBuddla'. The concept of Buddha in the Sot'aesanism is different from that ofBuddhism. Sot'aewt considered that all the manifestations of the truth are theBttddlus. Because, all beings originate from the ultimate truth , the truth innatein all the beings and since the truth is innate in all the beings it should beconsidered as the truth itself. But there is a discrimination among Buddlus whoare attained enlightenment and other beines who are not enlightened. Thereforethe worship or the offering also should be discriminated accordingly. Butoffering with the sincere to every beine should not be chalged. As CtwtgfulJongfu said 'To practice a limitless worship that, since the Buddta ismanifested everywhere, everything should be done as making an offering tothe Buddla. Since this is the way of worshipping the Truth actually'al2)

The actual worship can be applied to ones own self to cultivate thepersonal habit.Clwwkn Jonsfu said (Discourse Z. 13.)

You must discover Buddha in your serf and make sincere offering to it.

410) Discourse of Sot'aesan II On Doctrine 16.411) The aftinrde to worship the Buddha-statue has been reformed in Sot,aesanism to

worship all things in the universe. Chune Bong-kil, What is WonBuddhism?, p. 23,Korea Journal, May. 1984.

412) Discourse of ChangSan JongSa. 5. 13 and 6. 36

-150-

COMPARISON OF THE SPIRITUALTSM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN T}M SOz:'AESANISM

Makins an offering can be done to oneself. or to an object, both ofthese two must be complete. To talk of the order of pimary and

secondary, however, making offering to oneself is fundamental. To do

one's own mind practice frrst is to learn for offering to Buddha.

Here, Gwtgkn Jongfu said 'making offering to oneself'. The way of the

'making offering to oneself is the Threefold Practice. i.e. 1) Mental cultivation.(practice meditation and rccitation), 2) Inquiry into Facts and Principles, and 3)

Mindful choice in Action. I have discussed it in chapter 3 (p. 68-78).

If we do practice to make sincere offerine for personal self-cultivation,even one's habit force from the past will be melted away and one's practice

will gradually advarrce so that one will succeed in everything one does. This isthe importance of the actual offering for oneself. In the past, immolation mightbe one of the way of offering oneself to the Buddha But in modem societyimmolation as the self offerine wi[ not be accepted by the people. Instead of theimmolation, the cultivation of one's own ability is favourable. The Actualworship and the Truth worship should go hand in hand so that even the Actualworship is based on the Truth worship. In other word, Actual worshipperformed under the self power and for the fulfillment of the Actual worship,one can borrow the power of Truth. For that one must perform the Truthworship and actual worship simultaneously. Following stznza from the l?.g isone example of Truth worship,Rg 3.14.6. said

From you, verily, son of strength , many and various benefactions andvarious kinds of food devolve upon the devout (worshipper) do yougrant us . Aeni , infinite wealth, and (a son) observant of truth, withspeech devoid of guile (cunning).

The worshiper is asking Asni to grant them infinite wealth and a son of theobservant of tuth with truthful speech. If the worshiper inquires into the wayto get the wealth and the son, it would be the worship of both i.e. Truthworship and Actual worship. But here l?sftr is asking to fuIfil1 his materialdesires only. Thus, I may say this stanza is concemed with Truth worship only.I would like to introduce the word from the Sot'aewism which is in contrastwith ^Eg stanza.

Sot'aesan said(Dscourse 2. 15.)

One day, while the Master was residing at Pongue Cloister, an oldcouple was passing by and said that they were on their way to silsutgTemple to make an offering to the Buddha statue in the temple so that

- 151 -

COMPARISON OF THE SPIRITUALISM AND 'fT{E MATERIALISM AS REFITCTEDIN THE YEDISM WITH THOSE IN THE SgTAESANISM

their daughten-in-law, ill-natued and exEemely unfilial to them, might be

changed thereby for the better. Hearins this, the Masten said, "You knowthat you will be helped if you make an offering to the Buddha statue, butyou &n't know that you will be bett€r helped by making offerings to aliving Budha." The couple asked, 'l1\Ihere is the living Buddha?' TheMaster said "Your daughter-in-law in your home is a living Buddha.

She is the one who has the authority to be filial or unfilial to you. So,

why don't you bry to make an offering of worship to her first?"

This is the way of the Actual offering. The offering something to thedaughter-in-law is more effective than the offering something to the Buddha

statue in the Buddhist temple and treat her as a living buddha It will be the

direct way to change her ill-nature. Therefore, Sot'aewt emphasized that the

actual offering to the actual objecls are more important than the offering orworship to the statues or the objects of the faith. But it does not mean thatone should neglect the truth offering. Actually, actual offering to the actualobject is under the base of the truth offering.

Sot'aesut said (Dscourse 2. 16.)

She asked further, "How do you make an offering to the TruthfDlunnakaya Buddlu]? The Master answered, "[f, after setting up yourwish toward Dlurrrul<aya Buddla uptn purifying your mind and body,you offer your sincere heart by either entering into the meditation ofwttodhi, intoning the name of a Buddha, reciting a scripture, or uttening

an incantation, eventually your wish will be realizcd with a greatspiritual power with which you can deliver sentient beings suffering inthe evil paths and convert hundreds and thousands of rnc [evil being].To attain such a great power you have to exert strenuous (intensive)

effort and uhnost sincerity."

Through these words, one understand how it is difficult to offer the truthoffering to the god or ultimate truth. Though, the way of the truth offerings arelike meditation or recitation etc. But one has to take an oath to do somethingto the God or ultimate truth in order to achieve the desirous thurg that if onebehaves against one's own oath, there will be punishment from the h"sysn.4r3)Almost all of Vedic stanzas belongs to the truth offering.

However, we cannot judge that offering of vedic people, always, dependon the Truth offering since they have method of practicing meditation andyoga. There are some evidences that in the Bratvrww period, People usd to

413) Sot'aesan Discourse 11.29.

-152-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THES@'AESANISM

potrr some portion of. Ghee after cutting trees.

As I mention above, making offering to oneseH is possible throqh thepractice of the Threefold study. We can find theories like rneditation (i.e. Mentalcultivation in the Sot'aewism), abstruse question (i.e. Facts and principles inthe Sot'aesqusm). Therefore, it is quite possible that, actual offering might bepracticed partially by the practitioner in Vedic period .

Eg. (10.101.3.) Rs/u Btrddln wrvtia, Detnta Vishirn Dersa

Harness the ploughs ,fit on the yokes, now that the womb of earth is ready sowthe sd therein, and though our praise may there be abundant food; rnay (tlregrain) fall ripe towards the sickle.

Here we find something different from the previous stanza r?s/u is ready forthe good harvest and .Rshr praise the earth. Thus, this stanza appears in theactual worship and the Truth worship both.

Rg. 10.101.4. saidThe wise (priests) harness the ploughs , they lay the yokes apart firmlydevoted through the desire of happiness.

For the sake of achievement of the happiness, they have prepared somethinginevitable to get the happiness.4l4)ftl this context, this stanza expressed aboutactual worship directly.

Sot'aesryt said that(Discourse 1. 15.)

The worship of the Buddha shall not be limited to taking refuge in thestatue of the Buddha. One will reahze that all things in the universe and

the dharma realm of empty space are none other than the Buddha. TheBuddha Dharma will not be separated from daily work. One who handles

worldly affairs well will be the one who practices the Buddha Dharma

well; and one who does not do well with worldly affairs cannot be said

to know the Buddlu Dtumta.

In this context, rhe Dlurttu and tlre daily affair are recognised as the one andthe same. It means that one must practie Dlurnn in daily work and fuIfilI theobjective in a proper way. Even thowh one knows the theory of order well Butthere will be separation between the order and the daily affair if one's conductis against the order. Therefore, the Buddtn Dlurnu or any order must beapplied by the practitioner (devotes) in practical way.

To sum up

414) R.e. 10. 101. 5;6;7;8 also.

-153-

The Truth worship and the Actual worship existed in the refuious field.In the Vedic rriod the most of the stanzas are similar to that of Truthoffering' But in sonre cases, we find the starzas regarding the actualoffering(worehip). Tttus, even in Vedic rriod the actual worship and the Truthworship were found. However, truth worship was favoured by ttre majority ofthe Vedic people.

Sot'aesuism also have two kinds of worships and Sot'sewt preachesthat the Aclual worship and the truth worship must perform corrcurrently. Andin some cases, He emptrasis the importance of the actual worship.

-154-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE Y'DISM WITH THOSE IN TFIE SA=AESANISM

CHAPTER FTVE

Comparison of Artlu in the Vedism and acceptance of the materialobjects in the Sot'aesanisnt-

5-1. Artlu, I(ana (Yd sd Mulzil, Yokmang (Sot')

An objective study of Indian Philosophy system had been strongmaterialistic trends. Unu Gupta enumerated ttrese seven categories.

1. atheism

2. Nahrralism or Swblun Vada

3. The theory of nonexistence of soul apart from body.4. Denial of the next world5. Natualistic ethics.

6. Materialism of l*nyata-7. Materialism of knlclrya and Talsesil@. 4t5,

She explained further "lt is obvious that the materialistic trends of thoughtoccurring in this literature (post-vedic literature including upotistnd) could nothave arisen from a vacuurn. They must have their origin in an earlier agewhich evidently was that of the vedic funthitas *t6 prdwonas.ar6)

The cattle and Agriculture were the main occupations as we can seemany hymns regarding

"^6;gafi) and prayers of the plantsal8) and process of the

*11iv366n.a1e) AV Slrktas 3.5 is concemed with the merchant when Indrahimself appears as a merchant. He investe<l wealth in Prapta, went out forpurchases and gained a hundred fold in ffansactions. The business was done bythe barter systern The wealth was increased through the *salth.420)fheoccupations of the Vedic rriod were Karmara (metal-worker AV), Ratlu-Kara(chariot builder), Dlnhwu (wheelright AV 3.5) Medical practitioner (A.V. b.30).and exchange of the silk is also mentioned. The r?g. e.U.g) described thehundreds and thousands of medicamenls. AIso we find that the Vedic .Rsls areeffective on seeking aids from gods for obtaining victory in battle field,protection from enemies heroic progeny etc. Major parts of the Rs. are

-

415) Uma Gupta, Materiatism in the Vedas, p. 5, Classical Publishing C.ompany, NewDelhi,1987.

416) Uma Gupta, ibid, p. 13.417) R-e. 10.19.5; A.V. 12.4.6;2.32;3.16.:l; 6.72.2; Kau. 66.13i 6.72.2i etr.418) R.e. l.Ll7.zL;419) A.V. 3.17.4; 6.50.1etc.420) V.W.Krambelkar, The Atharvavedic Civiliza[ion, p.57, University of Nagpur, 1959,

Nagpur.

-155-

COMPARISON OF TFIE SPIRITUALISM AND THE MATERIALTSM AS REFLECTED

IN THE YEDISM WITH THOSE IN T}IE SOT:'-AESLNISM

concemed with worldliness.

To provide few more examples for the materialistic view, there are twenty-one

references to agriculturat activities in the Rg. Words like Hoe 1177-t;grd,a2r)

Sickle 7,€/1*),a2DA><e (Parusu)ln) KulisaL%) vrtsn,M) Sradhfti,a2il Tejas,4/7)

Cultivating field {Ksetra)!8 fertile Q.lnnru),aD) y6q4n) occur. The words

DrauiruIaaDard Reua'A3D indicate the wealth people. AV Q.35,) mentioned the

operations wherein amulet (r?.g. 1-33.8) plays an important role433). According toSharma, the Rg. Yedic families cultivated their lands themselves.4sl) It means

the agricultural was one of the important occupation in Vedic rriod which was

as important as cattle breeding. But the agricultural did not affect the formation

of social construction in Vedic period. It means, agricultural activity was notpotential in the field of economic practice. Sharma says "fn the family books ofthe Rg. Veda the idea of prosperity, possession and wealth is conveyed byseveral terms, some of which signify prosperity, welfare, and general well-being.The hymns are connected with the material and not the spiritual well-being ofthe people."a3S) However, the Dalcshirn given in sacrifice was the prime concem

of the Vedic period.436)

The term Rna(debil appears in the Rg.Vedffit) but the term 'interest' is

not alluded too found. The term commercial appears 6mijyd. However, it is

said that 'The practical absence of commerce in the early Vedic age could notgenerate conditions for the accumulation of private property and growth ofsocial inequalities.....They were met out of the spoils, an early exacted from bothhostile tribes and tribal compatriot5.'ail8)416 there is hardly any mention of the

421) Re.1.179.642D Re.8.78.10423) Rg. 7.104.21424) Rs.3.2.r.4%) Re. 3.8.7.42O Re.2.fi.7; 3.2.10; 53.8; 7.3.9.427) Rg.4.3.5; 4.8.5.428) Re.5.62.7i 9.85.4429) Re.4.38.1; 41.6; 5.33.4; 6.20.r.430) Re. 2.5.6; 8.3; 14.11; 5.85.3; 7.3.4; 8.2.3.431) Re.2.6.3; 6.16.32; 9.85.1.432) Rg.10.ffi.44:13) V.W. Kararnbelkar, ibid, p. 150.

434) S.R.Sharma. ibid. p. 30.435) S.R.Sharma, ibid, p. 27.436) V.W. Karambelkar, ibid, p. 57.437) Rg. 4.3.13; 6.1.109.438) S.Rsharma, ibid, p. 31.

-156-

gift of foo'd gains in the Rg''tit9)gooe' goat' sheep are mentioned in tIrc Rs'

The concept of distribution or donation is erlso found.a'o) av 3jJJ_ whole sul<ta

describes the unity of people with which one nvry get the idea of distribution at

the place of association of the people'

Re.7.40.1. also expressed similar idea'

May the satisfaction derived from pious rite corre to us as we

contemplate the glorification of the swift moving (divinities); may we be

included in the apportionment by that wealth bestowing deity (of the

riches) which the divine Savitn today distributes'

Sharma and other scholars also considered that the distribution of materials

were from the spoil of the enemies which was obtained in the wars. And the

war in the Vedic pend was a logical and natural economic 1nn.1ion.aa1)

Therefore, one of the ways of obtaining material objects for the people was

distribution of the gains in the was. Cattle, Agricultural, Comrnercial, and the

Distribution were some of the main sources of income in Vedic period

The material objects and the desire of mind, always, come together.

The seer of the Vedic Srisuktn, praises the goddess Sn and repeatedly requests

for firm and stable material wealth.

undram hirqwwyim lnksmim jatansedo rrw awlwi

....sriyun tnsYa me kulei

.-.dtTwrn me iu.satsn deui sannn korans m dehi mei

Even in the tlWtistadic thought we can find the perfect materialism and

spiritualism. Of course, it might not be prevalent throwh out the Upanisludic

thought. But through many passages from the UWtislnds we can find out

these two thoughts exist simultaneously. However, materialism was controled by

the Dharma in the Vedic period' Taittiriya Up'( 1'u'1') expressed vedon

qutyaLyemryo' ntasosirwn uusrrsti, wtywn tnda, Dlumwn @ra, stndlrywyut ,ru

prqrwdott"... 'T{aving taught the Vecla, the teacher insfructs the pupil. Speak the

truth' Practice virtue' Let there be no neglect of your (daily) reading' Having

brought to the teacher the wealth that is pleasrrg to him, do not cut off the

tread of the progeny, lrt there be no neglect of truttl, virtue, welfare,

prosperity, study and teaching, the gods and the fathers." He instructs not to

439) R.S. Sharma, ibid, p. 39.

440) Re. 10 117.5

441) R.S. Sharma, ibid, p. 38.

-157-

COMPAITISON OF TT{E SPTRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN TI{F, SAT'AESANISM

neglect of truttl, virtue, welfare, prosperity, sfudy and teaching duties which

are inevitable for the worldly life. It me.uls, always, the spiritual power and the

material objects in the human life were indispensible. However, the detachment

from material desire was, always, advocated by the ancient people.

Ctwtd Up. 6.5.1.preaches

Food when eaten becomes threefoldl it's coarsest portion becomes the

faces' it's middle portion flesh and its subtlest (portion) mind.

According to Prof. T.N. Dlunrudhil<nri, opines "naturally the subtle part of ttrat

food, which is consecrated under the sacred precept of offering to the deities,

with the concept of Tyaga, would form the sanctified pure, and accomplished

mind. Such mind can detach itself from the materiol desires."442) "The Tyaga

leads to the purification of the act which arises from mind, the sacrifice

cherishes to purify its root, viz. the mind, and for purifying the mind it purifies

its cause, viz. tbe food, by offering it to deities, with a concept of Tyag4"443)

Therefore, though, the spiritual power and the material objects were equally

important, the lust for material objects was the matter of abandoning.

On the other harfl Arttu- S. 2. &1. described the account of the days, five

nights, wl<slus, months, four-months, and the year.

The receipt shall, on the Vyusl'tta, the new year's day, be verified withreference to the place and time pertaining to therrl the form of their

collection (i.e. capital, share), the amount of the present and past

produce, the person who paid it, the person who caused its payment, the

officer who fixed the amount payable, and the offrcer who received it.

- The expenditure shall, on the \ryttshtn, or new years day, be verified

with referenece to the cause of lhe profit from any source, in the place

and time pertaining to each item, the amount payable, the amount paid,

the person who ordered collection, the person who remitted the same,

the person who delivered it, and the person finally received it.Likewise the net revenue shall be on the Vyushta day be verified

with reference to the place, time, and source pertaining to it, itsstandard of fi.neness and quantity, and sources pertaining to it, itsstandard of fineness and quantity, and the person who are employed to

euard the deposits arrd magazines (of grains, etc.).

The period of Arttu- S is traced back to 8..C. 4th century, i.e the period of the

442) T.N.Dharmadhikari, The philosophy of Vedic s;acrifice, p. 159, Oriental Flesearch Institute,Sri Venkateswara University, 1999.Tirupati India.

443) T.N. Dharmadtrikari, ibid, p. 159.

-158-

COMPARISON OF TI{E SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN TIfi SuLWSANISM

king @rd.ra Gupta friod. However, as Kadilya mentioned nrany schools of

ancient schools, ttre period of origin of Artta S can be traced back before the

l<tw &ndm Gupta- And it is not only the Artlu- S, consideration of the "The

accounts in ancient India" but also there are other schools as Artlu. S.

mentioned viz. school of Manu, school of Parusana, and school of. Usuta etc..{aa)

It means that the economic circumstances in the Vedism was systematized very

accurately.

The motive of the opening S Sot'aewtfsm is explained by the motto ofthe opening of the new religion which appears in the Discourse of the Sot'aewt(1.4). 'Examining the turbulent tirnes, the Master expressed the general guideline

in a motto: As Material Puoer is Ur{olding, Urtold Spirihtal Paneraccordingly.'Therefore, the opening the Sot'aesutrsm is deeply connected withthe tremendous development of the material power with the balance of Spiritualpower in the future. The view of the Sot'aesut regarding the relationshipbetween the material power and the spiritual power are as follow. 'Thernaterial civilization is rlaily flourishing with immense power while the spirit ofhumankind making use of material conveniences, is grcwing weaker so thatindividuals, families, societies, and the nation will all lose stability and allsentient berrgs will greatly suffer in the seas of misery'. According to Sot'aesanthis world which is obsessed by material power is compared with the seas ofmisery and the human spirit which became enslaved to the material power isconsidered as misery. Thus, He has aspired to deliver the world from misery.

Sot'aewt did not deny the material world wholly and He, rather, acceptthe material objects. According to St>t'aesqt, the power of material objects mustbe used by the human beings. For that the spiritual power must be balancedwith the material power. And in order to equalization between the materialpower and the spiritual power, Sot'aewt had to give instructions to the futuregeneration by the new religious order. He focused prospect of the world(futureworld) that a paradise can only be realized when material civilization andspiritual culture advances in balance. This balance is not only applicable to thelay people but also must be applied to the monks and nuns.Therefore, Sot'asqt teaches(Dscourse 13. 39.) that

At the end of a fiscal year, the Master used to ordr,r cln Kap-dnngand others to submit a correct statement of the accounts for the yearand the budget for the new fiscal year and audited it, saying, "[f the

Q!$ Kqutiyab Artlusastru 2.63, Translated by Dr.R. ShamashasLry, Mysore printine andPublishing House, Mysore, sixth edition 1g60.

-159-

income and e>cpenditure of a household, an organization or a nation are

not balanced, ttle household, the organization or the nation cannot

prosper.Inthepast"onewasnotsupposedtobeatrulyreligiouspersonif one demanding about material objects' As the soul and flesh of the

cultivator of the way in the new world should be perfectly balanced, so,

ateachbranchtempleaswellasattheHeadquartersoftheorder,theincome and expenditures should be checked in an account book so that

neitherspiriuralnorphysicallifemaybedefective.Inordertocarryoutthisgoaleffectively,itismadepartofthe@r'sSystemthatthegradingscaleissetforevaluatingnotonlytheprogressofone,smoralcultivation but also the amount of one's public service'"

The importance of the economic circumstance occurs in tlre beginning of the

establishment of the order (Sot'aewtism) by save rice and the procedure of the

embankment of the sea shore'

These works became the fundamental sources of the religious account

of the sot,aewisrze And, now, it's economic growth brought a marbleous result

within Eighty-seven years. Around five hundreds Temples in Korea and

hundreds of Temples around the world have been established. Four collages,

five schools, four schools for the students who were youth criminal and

abandoned by the societies have been established. Each Temple has a

kinder-garden, six hospitals and one merdical company. Twenty oriental

hospitals, five farms, an orphan house, around ten silver houses for senior

citizens, house for handicaps, three radio broadcasting stations have been

established. The sot'aewism has its own ne\[s paper, magazine, publication'

and around twenty social well-fare centers, and several retreatment centers'

several cooperative Banks. Company for construction also has been built' For

helping other countries, to established hostel for the students and hospital' And

supports monttrly help aids tn Iadtak in India cambodia for removing the Earth

Mind, Built a Hospital n Sritai<n and support Africa and some of nuns and

monks are engaged in the U-N. etc'

AII these are run by monks and nuns and by of lay people(devotees and

non devotees). Therefore, nuns and monks also have their own jobs. They are

given special certificates from the govemment for the sake of handling all these

departments. It means that the Sot'aesstism never denied the material objects

wholly and instead of that, Sot'aesan teaches how to accept the material objects

and teaches the proper usage of all the matt:rial civilized matters'

soya2wt emphasized 'exert efforts; with mind and body, and make

-160-

donations material things, to this order i.e. sot'aewtism' are the most

important. However, he said that "If one makes good use of one's six sense

organs in this worl4 everything one does tums out right accordingly, and one

can make money thereby. Hence, one's mind and body are the organs for

earning money, and everything in the world can become money depending on

how they are used. one should not lament for want of money and As followers

of the 'Way, however, one should not be moved by money' Whether one has

money or not, one should take it easy, impnrving one'S life' If one does so'

oneself is a rich person." Here Sot'aesan gave instmctions to the disciples that

eood mind and r1ght way is more important than wealth. Moreover, The

Sot,aewt always warned, against luxury beyorxl one's means in food, clothing

and shelter, and said, (Discourse lz.?n) "If one gives oneself to extravagance

beyond one's means in food, clothing and shelter, one can ruin both oneself and

one's family. Even if one is wealthy, one should not give oneseu to luxury

because, if one does, wicked thoughts will boil in one's mind, hindering one's

mind in moral training. Therefore, those who are engaged in moral cultivation

should put plainness and simplicity first in food, clothing and shelter."Though,

the Sot'aesstism does not denied the materjal objects, it always, teaches the

importance of the functioning of the mind first.

Clwtssut Jongsa said(Discourse 6. 40.)

A guest asked, Is the docfine of 1'our religion theism or atheism?

The Master replied, we do not hotd the view that there is a

ranscendent anthropomorphic god. However, we hold the view that the

numinous truth is ubiquitous throughout the universe. It is our aim to

discrpline and train our mind so that we could receive the great power

of the truth and make use of iL The guest asked furtheE Is your

religion materialism idealism? The Master replied, We hold that

mauer and mind are not two. The fundamental substance of all beings

of the universe is that in which matrer and mind are not two but

identical. In its operation, howeven, mind becomes the substance and

matter becomes its function.

In philosophical point, Sot'aesani.sm considered that matter and mind are one and

the sarne. However, the mind becomes the substance when it operates. Itmeans, though, the material objects are as meaningful as the spiritual power,

one must prefer spiritualiW to material objects.

5.2- Spirit and BodY Together

- 161 -

A,V z.n.r. (313)

Onoblesouls,maythispersonbenrerry,enjoyingthejuicederivedfromearthlyprodrrctsarrdthestrengthofhisownvirtue.MaytheAll-Pervading,RefulgentGods,theGuardianofvastworlds,granthimpfrrysical and spiriural force that conduces to longeviW'

In order to conduce the longevity, the importance of the physical and spiritual

force is stressed here. Thus the concept of the considerate mental faculty is

based on the PhYsical strength'

Sot'aesut preaches (canon 3.16: How to Perfett both Soul and Flesh)

Fromnowon'aStheworldistransformedintoafreshnewworld,thereligionforsuchanewworldshoulclbealivingreligioninwhichreligiouspracticeanddaityvrulartifeshouldnotbeseparatedfromeachot'her.Therefore,weshouldobtainclothing,food,andshelterwiththe truth of Bobshin-But lrusutsotg (Dtarnaf<oya Buddlu), the

mind-seal Eansmitted correctly tluough Buddhas and patriarchs together

with the Threefold Practice, viz. cultivation, Inquiry and Mindful choice'

We should also try to attain the truth with clothing, food, and shelter

togetherwiththeThreefoldPractrce.Inthisway'weint€ndtoperfectsoul and flesh and thereby contribute to the individual, the family, the

societY, and the state'

The purpose of the balancing of spirit and body is for the sake of establishing

the perfect world. unless individual makes oneself perfect spirit and the perfect

physics, the establishment of the perfect world will be futile.

LV.4.2.r.(598)God is the Bestower of spiritual force, and physical sbength, his

commandments, all the learned persons and the forces of Nahrre

acknowledge. He is the Lortl of the bipeds and quadrupeds' May we

worship with devotion, Him, the llluminator and Given of happiness'

-tthfs expressed that the spiritual force and physical strength are given by the

god and he is the lord of all the beings. 'Ihus, the god is responsible for this

spiritual force, and physical strength. However, through the passage vrz''all tle

learned persorrs s1d the forces of Nature aclaowledge' we can find how

ancient people tried to balance two things i.e. sfiirit and the body even for the

enlightenment.

-162-

Sot'aesqt said that (Discourse 2'31)

'The rapid progress of material civilization alone is not sufficient for

rfJlllizing a perfect world. It needs the advancement of spiribral culb:re'

Thecoreofspiritualcultureliesinthemoralityofhumankind.Thus,the world will be a perfect one if material civilization and spiritual

culture are advanced in good balarrce. scientific knowldge helps improve

material civillzation and moral cultivation helps stnengthen spirinral

culture. Hence, the perfect world needs moral cuttivation in humanity as

well as scienffic advancemenL

The reason of the balancing spirit and body lies in making the world perfect'

As the perfect world needs advanced spirihral culture ard the

civilization both, one should not neglect any one of them.aas)

Sot'aesqt said (Discourse 2.f9-)

Sufficient cultivation of the threefold spirihral power is necessary not

only for securine the three physical commodities, but also for cultivating

a well-rounded personality. onty if one is awakened to the original

nahrre of one's mind, so that one's mind can function right as one

intends, will one's conduct be in accordance with the principle of justice

white procuring the three physical commodities. In this way one will

pursue wisdom and btessing with knowledge of the causal law of karmic

retribution. only then can one be emancipated from the affliction of

birth, old age, illness, and death, attaining eternal life. Herein lies the

correct path for procuring the ttree commoditiesi hence, the threefold

spiritual braining is the foundation of the threefold necessity of clothing,

food and shelter."

Sot'aesut teaches the importance of both spirit and body through the

comparison of the clothing, foo4 and shelter for the physical life446)wittl

Threefold study for spirit. Enlightenment also requires the physical strength.

To sum up

445) prof. Song Chun-Eun expound this passage as "This principle is not necessarily

only for a religious order or for expert religionists but it has a broad rneeting which

includes ,,common" religious people as well.'TVon Buddhism, p. 317.

446) According to prof. wi Jo Kang, Won Buddhism recognizes the material values of

life, emphasizing the totality of life in the world. At the same time it is a Won

Buddhist notion that if Won-buddhism is to make an impact in the contemporary

world. it must appeat to the material world as well as the spiritual. Won Buddhism,

p.196.

material

-163-

Theassociationofspiritandbodytogetherisequallyimportanttobothreligions.

5-3- Rru (Vd Debt and Eun (Sot') Beneficience

The redemptio n hiskrayal-theory of the sacrifice involves' the idea of

debt(Ena). A man owes debt to the gods' to the Rshis' and to the Fathers'

(also to the friends ).unertla artd Kanu are involved in paying off these debts'

Because, in order to paying off the debts to gods and forefathers' one should

perform the sacrifice and must have male progeny respectively' Elsewhere' the

same idea of redeeming oneself from the debt of the sacrifice is told in a

differentway.Thus,Verilyeveninbeinebom,manbyhisownself,isbomasadebt(owing)todeathiandinthatonesacrifices,therebyoneredeemsoneselffrom death.'a4s) The Srutrs and Smrtis enjoin to pay off the three Rnas before a

man resorts to the fourth Asranu. The theory of debt in the vedism is deeply

connected with the sacrifice, study of vedas, and the progeny and Asranus

which were major stream of the human life in the vedic period' as it is said

'rtwti trirty apalcrTya mqn mol<se niueryet''

Br.tlp. 1.5.17. said that,,whateverwTonghasbeendonebyhim,hissonfreeshimfromitall'

t}tereforeheiscalledason.Byhissonafatherstandsfirminthisworld.Thenintohimenterthosedivineimmortalbreaths.''

one of the roles of the son is 'to remove ctebt'' It is expressed by the Tai' s

4.3.15.

However, Sot,aesut discriminate same situation as appears in the Up' that it is

to be reformed for the future world- In the preaching of Sot',aesut 'Details of

Reliance on Others in the Past' appears

One would live in idleness depencling on parents, sibling' spouse'

children,orotherrelativesiftheirmeansoflivingwashigherthanone,sown.Ifthekin&eddidnotgrantsuchdemands,thenonewouldlive in tlrc same house with them. [f one got into debt and could not

repay it, then one's whole family' tryinC to repay i! were to be ruined'

Therefore, sot'aesqt preaches that even the spouse should be economically

independent,,Aftermarriage,eachSpouseshouldbeeconomicallyindependenti the primary concem in married life should not be confined to

447) TS. 6.3.10.5. s.B. 1.7.2.r.

448) S.B. 3.6.2.16.

-164-

love but extended to one's duties and obligations'"

The concept of debt does not appear tn sot'aewtism. But in the canon

chapter 2, ',Fourfold Beneficience(Grace)', describes the 'Grace from the

Fourfold' AII the beings and nonbeings can be able to survive because of The

Grace from the Fourfold vjz. Clnn-Gee (]f1agelven and Earth), Bu-Mo (parents)'

Dongpo (Fellowbeings), and Boblyti $-aw.Dtarru). It is called

Piun(Indebtedness). since we have Piun we have to recompence to Fourfold

Grace. It is called. Botm (Recompence). Therefore, since the Innon-sng is the

object of faith and the Fourfold Grace is the manifestation of ultimate truth, the

concept of Un (Grace or Beneficient), Pieun and Botm are very important in the

Sot,aesuisnr As Prcf. Chung says "Sot'eewt derived the moral norm to

requite the grace from the way men are indebted go thsrn."449)

The proper way for one to recompense Heaven and Earth for their grace

lies in modeling oneself on and practicing the way of Heaven and Earth'

Realizing that one was indebted to one's parents when one was not

self-reliant, one ought to provide protection to the helpless as best as

one can.

Since one is indebted to Fellow beings (Brethren) throqh the principle

of mutual benefit, one ought, either as a scholar, farmer, artisan or

merchant, to honor the principle of mutual benefit, in order to requite the

beneficence, when one exchanges myriad types of learning and goods

with others, modeling oneself on the prirrctple.

If one is indebted to the law's prohibition, then one owht to comply

with the prohibitioni if one is indebted to the law's permission and

encouragemen! then one ought to comply with the permission and

encouragemenL

However, the way of recompence in the Sot'aesuism are different from that of

thre Vedism.

To sum up

The word grace itself is identical with the debt because if someone gets

benefit from the others, however, it will have to retum back to the someone

else or something else wherever grace came. Therefore, even though, the word

grace does not mean the debt on the surface, it contains some sort of meaning

44g) Chung Bong-kil, Won Buddhism, p.438, Journal of chinese philosophy 15(1988)

Honolulu. Hawaii, U.S.A

-185-

of debt and it can be compared with the Three Rru rn Vedism'

5.4- Wealth and EmanciPation

Kattl IIP- (1.1.27) said

ra rsitterw tarWtiYo rrwtttsYoh

Manisnott0becontentedwithwealth.shallweenjoywealthwhenwehaveseenthee?Shallweliveaslongasthouartinpower?Thataloneis(still) the boon chosen bY me'

Br.Up. satdcanrtarYa tu ttososti uittera etc

One cannot even hope entightenment with the hetp of Artha'

According to the tlwisds , the Arta, in itself has no potency to bring the

etemal bliss. one cannot even hope for the divine bliss' with the help of Arfa

The Arttu ud Kanu cannot satisfy by the man'

Sot'aesn said (Discourse 8'16').cultivation of mind for three days witl be a ffeasure of a thousand

years'butthethingonehascovetedforahundredyearsisnothingbuta dust in one morning., However, a deluded being, not understanding

thisprinciple,regardsone,sbodyaspreciousbutdoesnotcareaboutone'smind,whileonewhocultivatestheWay'understandingthisprinciple,forgetsone'sbodfinsearchofthemind'Therefore'youshould detach yourselves from these evanescent (transitory) beings and

exert yourselves to search for the heavenly beatifude'

sot,aesut expressed that the body or coveted things are transitory and the

mind is a treasure which brings the heavenly beatitude'

Br, UP. 2-4-2-

ThensaidMaitreyi;,Ifindetd,venerablesir,thiswholeearthfilledwithwealthweremine,wouldtbeimmortalthrowhthat?,No,saidl,ajngnl]<wiliketheliteoftherichevensowouldyourlifebe.ofimmortality, However, there is no hope through wealth'

Wealth dose not help to attain enlightenmr:nt and it is the mind which one has

to make Pious-

Clnngsut Jongsa said (Discourse 9'29')

TheMasterSaid,,.Materialthingsarenomorethanauxiliaryitemstoourdailyliving.Whatcannotbeteftalonetothelastisourmind.

'166 -

COMPAIIISON OF TT{E SPIRITUALTSM AND THE MATERIALISM AS REFLFCTED

IN THE YEDISM WITH THOSE TN TI'E, SAT'AESANISM

Hence, we should keep accumulating the thre great powers (Three

fold sttrdy) in or.rr mind ard prepare for the eternal world always ahead

of time.

Chstgwt Jongw also teaches that practice of three fold study will lead the

person to the eternal world and not by the material objects.

To sum up

The material objects and wealth are important along with the spiritual

power to maintain human life. However, the wealth etc. cannot lead the

individual soul to the ultimate goal in the both religions.

5.5. Material objects as the manifestation of the ultimate truthTs 7.4.2. expressed

Srir hi ruyursyasya fuiui smpat

Ts 7.4.4.

srir hi ftt{rrntsycsg suargo lol<n

T re Vedas maintain that the material prosperity is also divine provided that itis acquired with moral ethics. To be in harmony with the divine and it'smanifestation, forms the basis for the functioning of everything in this world.That is why Artla arfi. Kanu are also accepted as Purusrtlus. The materialworld , which includes Artlu and Kanw, is the manifestation of that timelesseternal truttl, of the pure consciousness and is all the times sustained by thattruth. Consequently the manifestation has as much importance and significancein the spiritual field, as it has on the plane of profane life. Asking for Artlaartd l{anu therefore implies willingness to accept and honour the manifestationof the divine consciousness.

Sot'aesut said (Discourse 2.4-)

Heaven and Earth, all things, the dharma-realm of empty space - - allthese are none other than the r:niversal Buddha. Therefore, we should

always treat all things everywhere with such a pure heart and pious

attitude as we have when wr-' respect the Buddha We should also reatall things as a way of Buddhist offering and thereby create blessedness

and happiness realistically. In this way we have reformed the religiousfaith from partiat faith to a complete one and from superstitious faith toa realistic one."

We find here Sof'cesan teachiLng that we should treat material things as wethought Buddha because all the material obje'cts are the manifestation of the

-167-

{E MATERIALISM AS REFLECTED

ultimate truth.Sot'aesqt said that (Discourse.4 33')

Suppose,forexample,thatwhileonewasstealingaboxofmatchesataStore,onewascaughtbythestorekeeper'Woutdthestorekeeperletonegojustbecauseaboxofmatchesisatrifle?Evenifthestorekeeperisextremelygenerous'onewouldbescoldedbyhimatteasti otherwise, he would level an insult at one. Now t]re direct cause

of such scolding and insult seems to be a box of matches, but the real

cause of such scolding and insult lies in the desire to take the box of

matchesl and the desire arose because one did not hold it in veneration

and awe. Thus, if one does not hold a thing in veneration and awe,

such a senseless and valueless trifling as a box of matches can hold

authority over one. what would happen if one does not hotd a valuable

thing or a human being with atmighty power in veneration and awe?

Therefore, I am suggesting that we should always hold everything in

veneration and awe. If we live righteously holding everything in

veneration and awe, the deep blue sk}" the boundless earth, and all the

things in the universe are for our use, and all the laws being in force in

the world are our guardians.

The instruction of Sot'aesn shows that all the material objects in the universe

have the almighty power. Thus, one should hold anything with a sense of

veneration and awe anytime and anywhere.

Tait. tlp. (1.11.1) advises a graduating student to perform the duties'

Having taught the Veda the teacher instnrcts the pupil. Speak the

truth. practise virtue. l-et there be no neglect of your (daily) reading.

Having brought to the teacher the wealth that is pleasing to him.

Ethic or moral law assigning the duties and conferring privileges is also

designated by the tetm Dlarttu-

Sot'aesut said that (Dscourse 2- g7)

The Master addressed an assembly at the ctosing cerenDny of a Sorl

(meditation) session, "'What I have tarrght for the pa.st three months of a

Son(meditation) session can be called 'how to bring forth the southeast

wind,. Do you know what I mean by 'wind'? There are two opposing

winds in nature, namely, winds btowing from the southeast and those

blowing from the northwest, and there are winds of morality (Do-Dok)

and the national law in the world of humankind. MoraliW is the

southeast wind, and the national law is the northwest wind. These hvo

winds are the main principles governing the world. The northwest wind

-168-

COMPARISON OF THE SPTRTTUALISM AND 'L[IE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SOT'A,E'S/N/SM

is assigned to the judiciary system of tlre government which metes out

reward and punisfurpnt; the southeast wind refers to the refuious order

which assumes the responsibifity to terch people. Therefore, you should

leam how to bring forth the soutlreast wind and apply nature's way of

reciprocal production and harmony.

Sot'aewtism has special time for training oneseH and the place with special

program. And all the devotees (monks, nuns and lay people) must attain the

training once in a year. The program of training for monks and nuns and lay

people are different. Besides the course are different for different age group of

the monks and nuns. This is the Discourse of Sot'aesqt at the time of closing

the training for monks and nuns. Sot'aesqt referred to winds viz. The southeast

wind and The northwest wind The southeast wind indicates thre Do-Dok or

religious order which the monks and nuns should blowing for the sake of people

in the society.

To sum up

The material prosperity also is conne.cted with the divine power or

almighty power because material objects are the manifestation of the ultimate

truth. Therefore, to obtain the material objects should also be acquired, with

moral ethics.

5.6. Acceptance of the material objects.Tait. Up I.4. (This passage is quoted

teacher).

from the prayer of the

Bring to me and increasing always cloths and cattle, food and drink,

doing this long, so thou, then, bring rrrc prosperity in wool along withcattle, May students of sacred knowledge come to me fnom every side.

Hail, May students of sacred knowledge come to me variously. Hail.

May students of sacred knowledge come to me well equipped. Hail.

May students of sacred krxlwledge come to me self-conboled. Hail.

May students of sacred knowledge come to me peaceful. Hait.

The teacher needs the wealth and prosperity. 'I'he word 'increasing' indicates,

that the teacher wished to accumulate the cloths and cattle. food and drink. Buthe not only asked for the material objects but he also invoked the students whoare self-controled. It means that in the Veclic friod acceptance of the material

objects was also important matters along with spiritual power. It is well known

-169-

COMPARISON OF TTM SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN TTM SW'AESANISM

that the enlightened wr Yqitwnll<ya drove the cows with golden rings tied totheir homs, frorn the Janala's debate hall to }:ris Asranu - when asked by

Jeuftn as to what Yajnavalkya wants from him - discussion on minutest

Truth or the cows? Yqiwnl@a instantly replied - ubtuWn wtnrat- I want

both. Thus the Vefu honour ttre Artln, the material wealth and raise it to the

height of a deity. vrz. Shri.

sot,aesn said (canon 3.16. How to Perfect both soul and Flesh)

From now on, as the world is transformed into a fresh new world, the

religion for such a new world should be a living religion in which

refuious practice and daily secular life should not be separated from

each other. Therefore, we should obtafur clothing, food, and shelter with

the truth of BobshinBul @lurnalayo Bttddlal Inoutwtg, the

mind-seat transmitted correctly throwh Buddhas and patriarchs together

with the Threefold Practice, viz. Cultiv:rtion, Inquiry and Mindful Choice.

We should also try to attain to the futh with clothing, food, and shelter

together with the Threefotd Practice. [n this way, we intend to perfect

soul and flesh and thereby contribute to the individual, the family, the

society, and the state.

Discourse which is quoted above is one of the important teachings of

Sot'aesan- Sot'aesn considered the balancing of spirit and body would lead the

human being in perfect happiness. Therefore his teaching is that one should

work diligently and use clothes, food and shelter suitable to ones means, and

find one's own recreation for relief from fatigue. In the past, advanced living

standard of the teacher was not acceptable. However, he said 'It is one of the

main points of his teaching that the Buddha Dharma should be made perfect

and versatile so that it can be applied to individuals, families, societies, nations,

and the world."Manu 4. 176.

Parityajet artlul<srwt yau swtan dlurnwnrjitau

Again there is a strong ethics for acquiring wealth. Anyqtena artlu sutuya- i.e.

accumulating the artha the wealth with injustice is not permitted.

Sot'aesut said that (Discourse 13. 38.)

"One who is to preach and convert people owht to: (a) be honest and

clean-handed in giving and takine pecuniary materiali

Sot'aesan addressed that be honest and cle:rr-handed in giving and taking. On

the other hartd Sot'aesan said 'I am teaching that you should work diligentlyand use clothes, food and shelter suitable to your means, and find your

recreation for relief from fatigue'

-170-

COMPAIilSON OF TT{E SPIRITUALTSM AND TIIE MATERIALISM AS FTEFLFTTED

IN THE YEDISM WITH THOSE IN TTIE SOT'AESANISM

Vedas direct the acquirement of wealth throwh toiling hard-

rwusruttaya srir asti ftr. is advice of the Ait. B.

.8e.10.107.10.

For the giver of enjoyrnent they deck out a fleet horse, to the giver ofenjoyment is presented a maiden beautifully adorned to the giver ofenjoyment belongs this dwelline, adorned like a lake fuIl of lotus flowersdelightful as a dwelling of the gods.

A rnortal should acquire wealth and utilise it following the path of sacred divinelaws. The donation is one of the ways of following the sacred way.Sot'aesryt said (Discourse 1.7.)

In preparation for founding the new religious order, the Master

established a savings association and said to the members, "The task

we are about to embark upcln is something that not anyone can do.

What cannot be done by everyone rexluires unusual pa.tience and effort.

As we are IX)or, we will be unable to lay the foundation for the task

without unusual thrift and labor. Hence we ought to observe the articles

of the association with utrnost sincerity, and thereby set an example ofthe founding spirit for our younger generation." Sot'aesant then ordered

the members of the association to refrain from smoking and drinking,save poun-mi, and participate in cooperative labor.

The intention of the Sot'aesqt on the project of embarkrnent lies in threepurposes. Firstly, examine the depth and sincerity of disciple's faith. ThusSot'aewt observes 'how the disciples carry out the project with sincerity.'Secondly, Through the hard labor, which was not done by the disciples before,measuring their abilities to accomplish nrany other projects in the future.Thirdly, teaching the sources of blessings and prosperity lies in self-sufficiencywhich is based on thrift, savings, and diligence, to train themselves in the moralcultivation. The acceptance of material objects appears clearly. However, thegaining of the material objects are associated with the morality, faith and onesown hard effort.Re.1.189. 1.

O Agni lead us to wealth through a proper and adorable way.

One should be honest to ones wisdom and grasp the highest auspicious. Thefollowing two stanzas invoke Agni, for the sacred acts and welfare.Rs. l.l89.Z.

Adorable Agni, convey us by the sacred acts (of worship) accoross allthe difficulties.

R€r. 1.189.3.

-171 -

Acfii,&yourenrovefromusdisease,andthosemenwho'unprotectedbyAgni,areadvensetous]and,adorabledivinity(visit)theearth,with alt the immortals, for our welfare'

Even in the Vedic perid, people used to invoke gods for welfare and wealth

etc. However, the Is.Up advises not to be greedy for wealth

Is. Up. ll.(Know that) all this, whatever rnves in this moving world, is enveloped

by God thenefore find your enjoyment in renunciation i do not covet

what belongs to others.

According to Radhakrishnan, rrn erdtnh ftEcnB nVhen we realised that god'

inhabits each object, when we rise to that cosmic consciousness covetousness

disappear5.,450) Therefore, all these subject matters were controled by the

Dharma viz. sacred acts etc.

Sot'aeswt said (Discourse I2.2O)

The Master always warned against luxury beyond one's means in food,

clothing and shelter, and said, "If one gives oneself to extravagance

beyond one's means in food, clothing and shelter' one can min both

oneself and one's family. Even if one is wealthy, one should not give

oneself to luxury because, if one cloes, wicked thowhts will boil in one's

mind, hindering one's mind in moral training. Therefore, those who are

engaced in moral cultivation should put plainness and simplicity first in

food, clothing and shelter."

Though, Sot'aewt did not denied the material objects wholly, he teaches

devotees to live with plainness and simplici$' first in foo4 clothing and shelter.

To sum upAcceptance of material objects along with spiritual power is meaningful

in both the religions.

The sources of blessings and prosperif lies in self-sufficiency which is

based on thrift, savings, and diligence, to train themselves in the moral

cultivation in the Sot'aewism-

5-?. Distribution and the BlissRg. 10.107.8.

The givers of enjoyment & not die, lhey do not go to destruction, they

450) Radhalrishnan, ibid, p. 567.

-172-

COMPARISON OF TTM SPIRITUALISM AND 'f}IE MATERIALTSM AS REFLECTED

IN THE YEDISM WITH THOSE IN TTM SST'AESANISM

suffer no injury, the givers of enjoyment suffen no pain. Dol<situ gives

them all this world and the entire heaven.

Re..r0.r0t.ZThe donors of the Daleiru have mounted hiSh in heaven those who

are givers of horses dwell with the suni the givers of gold obtain

immortality, the givers of raiment (clothing), O Som4 golong their life.

Re.l0.LAl.7.Daksira gives horses, Daksiru gives cows, Dol<sirw gives gold and also

silver, Dalcsiru bestows food, Our spirit discrimination (all thinss) puts

on Dalcsirw for armour.

Rs.1O.rU7.9.

The givers of enjoyment first won the cow the source (of food), the

givers of enjoyment first won the cow the source (of food), the givers

of enjoyment have won a bride who was beautifully attired,

The entire Duta Suldn of the Rg'. consisting of eleven verses (10.107.1-11) is

composed in praise of distribution of wealth. It remarks that the liberal bountifulperson never dies, never meets with misfortune and is never trembled.

Sot'aesut said (Dscourse 11.20.)

"Those who seek to do favours for others spiritually, physically and

mat€rially will be blessed most in the future .Those who are in all

situations keep a peacefr:l mind, whatever their place in life, are the

most happy and those who in all sihrations know trow to be content are

the wealthiest"

The person who gives donation to the public will be blessed in future. It means

that donation or to do somettring in favour of others is a blessed deed. Anothersukta of the Rg, popularly known as Bhil<su sukn (10.1f7.) also recommends tohelp, nourish and give liberally to the needy persons.

Rs. l0.ll7. expressed

3.He is liberal who gives to the suppliant desirins food, wandering aboutdistressedl to him there is an ample (recompense), and he contractsfriendship with his adversaries.

4.He is not a fiend who gives not food to a friend , to an associate , toa companion i let him hrrn away from him , that is not a (frtting)

dwellingi let him seek another more liberal lord.

8.He who has but one foot takes a longer time on a journey than he

who has twoi he who has two feet comes up overtaking the two-fmted(and three-footed), beholding their Faces as he passes by.

-173-

The term 'foot'(10.117.8.) here is explained by the Scholiast as being

metaphorical, for portion or wealth. The man who has four times tkre riches of

another should be four times liberal. It is thus explained by Wilson. The

concept of istaptrta i.e. personal piety and gifts for the benefits of others is

also praised in the Rg.

Sot'aesqt said (Discourse 9.17.)

To make it one's own eternal possession, one should offering for others

as much as one can without abidins in the idea of doing so, thereby

sowing the seeds of pure blessedness and virtue. The truly eternal

possession of one's own is the vow toward the correct B&(Dtnrrru)

and the spiritual power one attains as the result of practicing it. Hence,

one can be the owner of wisdom and blessedness in the infinite world

only if one exerts oneself to the moral cultivation with the even renewed

great vow."

Sot'aesan addressed that the offering to others become seeds of blessedness and

virtue.

To sum up

Distribution or offering with pure mind to the others leads to heavenly

blessings and is the seed of the blessedness in the both religions.

5.8. Self-restrain, giving and Compassion

The promotion of the individual and the world would be potential by the

practice of the virtue and self restrain. The discrimination of the eood or bad

depends upon the attitude of the human-beings.

Br,Up 5.2.1.said

To them then , he utbered ttre syltuble da (and asked ) Have you

understood? They said we have understood, you said to us "dfrttyotd'

"control yourselves"

He said , "yes You have understood.

Br,Up 5.2.2.

He uttered the same syllable da(and asked) Have you understood? They

said We have understood, you said to us futta 'give' He said , "yes

You have understood.

Br,Up 5.2.3.

To them he uttered the sarne syllable da(and asked) Have you

-174-

COMPARISON OF THE SPIRITUALTSM AND TFIE MATERIALISM AS RBFLECTED

IN T}IE YEDISM WITH THOSE IN T}IE SO?'A.ESA1V/SIr4

understood? They said We have understood, You said to us

"dawdluqn', "b compassionate." He said , "yes You have understood.

This very thing the heavenly voice of tturder repeats da & da that is'control yourselves, give, be compassionate. one should practise this

same triad, self-conrol, giving and compassion.

The ethical teaching is imparted by the Br,(Jp (5.1-3.) throwh the sound of da

da &- It is the divine speech in the form of thurdering da fu da suggesting

'fumfia datta and fuyadla:on - be self restraint - be bountiful in gifts and be

merciful. Thus the ethical Dharma regulates the second putzlsrtln -viz. Artlu-Sot'aesqt said (Discourse 14. 22.)

The Master said, "As the world in tlrc past was irunature and dark,

those who had power and knowledge could live by e:rploiting the weak

and foolish people. Sirrce the pmple in the coming world are bright and

intelligent, no one of high or low rank will be able to exploit people.

Consequently, vicious and dishonest people will become poorer while

upright and truthful people will become richer."

I have quoted the words from the chapter 'prospect (future) of the world' in the

Sot'aesuism. In the future, there will be no place for the people who are

malevolent and dishonest. On the other hand upright and truthful people who

tried to seH-restrain will be established firrrrly themselves in the socieW.

To sum up

For the establishment of paradise of the world in this earth, Human

beings are held responsible in bottl religions.

5.9. EqualityAccording to Vedic thinking, the divine creation and consequenfly the

human beings are basically unequal and different.

Rs. (J0. 117. 9) observes

Two hands of man cannot work equally.

T\ro cows born of the sarrre mother do not yield equal milk.

even twins do not posses equal stnength.

Two persons born in the same family do not grant giftwith equal generosiW.

The moral laws therefore cannot be based nn equality. However to do best outof this basic inequaliW, the moral laws accord different duties and priviledges to

the groups of the equivalents: so that the inequality be prevented from

becoming a social injustice and allow the co-existence- Further, the concept of

-175-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALTSM AS REFLECTED

IN TTIE YEDIS/r4 WITH THOSE IN THE SOT'AESANISM

Vedic ethics requires everybody to fulfill his own role, the duty assigned to him

and abide themselves in the divine laws. It appears that the arrcient Asranu

Dtnrrtu md Vattu Dlurrna were based not on the theory of equality, but on

the theory of equivalents and on the nahrre inherit€d by them from pralcrti.

Sot'aewt said (Discourse 4.23.)

Everyone and everything in the world has its own role to play. Human

eyes, gars, nose, tongue, body and mind have each their functions. If all

people of different ranks ard classes fulfill their duties, the world will be

in order and make progress. Thus, you should fulfill your duties

faithfully without interfering with ottrers fuIfilling their duties. Among

those various agents with duties, there is a central agent that rules over

those various agents. For humankind, the agent with primary duty is inthe mind. For socieW and the state, tlre agents with primary duties are

the leaders, who manage and control all organizations. Hence, if the one

invested with tlre primary duty neglects that duW, all other duties

thereunder will also be neglected and the organization will become

disor&rly. You should exarnine your position carefully and exertyourselves to fulfill your duties. Especially, you should make careful use

of your mind, which is in charge of all duties, lest your fate and the

future of the public should rxrt be hindered."

The mind is the authority to fulfil ones own duty. Here, description of the

various duties refer to different people. I{owever, the discriminations of the

duties are not originated from the ultimate truth. It is discriminated by ones

own capabilities. It means, all individuals should have equal opportunity.

Sot'aewt sard (Discourse 10.11.)

The Master said, "Although the spring brerrzn blows without partialiw,

only the living fees can receive iS energy to grow. Sages deliverserrnons equally and without partialiW for all, however, only the faithfulones c€ul receive ttlem."

We can find the concept of equaliW and discrimination from the words ofSot'aewt that the blowing of the spring breeze and the delivery of the Sages

sernons are equal to all the beines but the abilities of acceptance are different.The meaning of the word viz.'without partiality' is the equality and everybodyshould have same opportunity. However, according to ones own capability, ttre

result of the function and the award of result also are different.

To sum up

-178-

IN THE YEDISM WITH THOSE IN THE SOT'A.ESAI\/ISM

The concept of equality tn Vedism is based on the nahrre derived from

prakrti. The concept of Vedic ethics requines everybody to fulfill his own role,

the duty assigned to him. On the other hand the corrcept of equality in the

Sot,aesuism found from the word 'without partiality' indicates equal

opportunity for everything. However, the result of the function and the award of

result also are different rccording to ones own capabilities and this causes

inequaliW.

5.10. Donation or Retribution (Dqta (Ve), Hees (Sot'))

The concept of retribution have been prevalent through the Rg Vedsllt)

Sarru Veda,412rand A Veda- According to l?.S. Slanru "In tribal production

units, varying in form and size according to labour processes such as hunting,

cattle rearing, cultivating etc. whatever collected or produced by the tribesman

is subrnitted to fribal chief or elder who is the head of the unit. This is called

transfer of eatables from the periphery to the center. In such a unit the tribal

chief dishibutes the produce equally arnong his tribesmen. This is called

redistribution./453)

The concept w. dmtastutis occurs in the Re.l. 8. and 10. Rg. 10.55.6.

vigorous with (innate) vigour, (comes) a purple-coloured bird , mighty,

heroic, ancient, having no nest i that which he knows is truth, and is

not vain: (he is) the conquenrr and clistributor of desirable wealth.

The concept of donation appears not only in the funhitas but in the UWidadsalso. The famous conversation between Yqirunllcya and the king Janaka gose

like this (Br.Up. 4.I.7). "I-€t me hear what any one (of your teachers ) may

have told you. Vidaedta Sol<alya told me that the heart, verily, is Brahman,

.....Yajnavalky4 do tell us. The heart, verily , is its abode and the space its

support . One should worship it as the stable. What is the nature of stability,

Yajnavalkya? Just the heart, Your Majesff, he (Yainavalkya) said; the heart,

Your Majesty, is the abode of all thurgs and the heart, Your majesW, is the

support of all beings . On the heart, Your majesty, all beinss are supported.

The heart never deserts him who knowing thus, worships it as such. All

beings approach him . Having become a gd, he goes even to the gods. Jutal<a(Kine) of Videla said, I shall give you a thousand cows with a bull as large

as an elephant. Yajrm:ahl<ya said. My father taught that one should not accept

451) Re. 7.40.1; 2.1.4; 2.23.13; 1.100.9; Lrn.2; 4.?'0.31 6.26.8; 3.39.2.etc.

452) S.V. 4.1.350-1.453) R.S.Sharma, ibid, p. 39.

-177-

COMPAITISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE yEDlSM WITH THOSE IN THE SOT'A^ES/4N/SM

(gifts) without havrrg instmcted-"It indicates that instruction and the perfect

donations existed even in the UWistad.ic friod. Moreover, donation must

accept with the instmction of the sages. Otherwise, accepting the donation

without instruction was considered to be the immorality. However, the concept

of dou and fulcsina should be discriminated dalcsiru is a sort of fees for the

priest who performs the sacrifice and, fuu is the donation which is offered by

the devotees. The Daksinrc offered by fqal<a, was in a way Guru- Dalcsinm

Even in the Sot'aesuism the concept of donation and the retribution are

meaningful. Usually donation retributes to the society through the scholarship

for the needy students, missionary works for the religion, and needy people in

general in the society. Therefore, whenever occasion arises, the monks and nuns

and the devotees belonging to the Sot'aesqislzr, offer donations of the money,

some valuable articles or property etc. e.g. lands or building for the sake of

retribution to the society. Otherwise, the temples, donate some money or eatable

foods to the society which are prepared by devotees or temples, to the orphan

house, silver house, or poor people or scholarship for the students etc.

Therefore, very frequently, the nuns and monks who are in charge of

the temple produce something and sell it for the sake of eaming money which

will be donate to the society. And they have to send the document of projects

of helping others and benefits which is earned out of that project, to the

Headquarter in oder to get them registered. The reason is that Sot'aesan

preaches "If the income and expenditure of a household, an organization or anation are not balance4 the household, the organization or the nation cannotprosper. In the past, one was not supposed to be a truly religious person if one

is talking about money or goods. As the soul and flesh of the cultivator of the

Way in the new world should be perfectly balance4 at each branch temple as

well as at the Headquarters of the Order, the income and expenditures should

be registered in an account book so that neither spiritual nor physical life may

be defective."4tu)

T}lre Sot'aesqtfsm too has two types of donations viz. Hongong utdHeesa The donation viz. Hongong is some sort of fees for the performance ofprayers, rituals, and ceremonies. Another donation viz. Heesa is pure donation

donated by the devotees according to their own wistres. But these are not

distinguished clearly. These are connected with the theory of 'the Veneration forThose Dedicated to the Public' in the Sot'aesanism. Sot'aesan emphasized thatsociety or nation should give the honor to the person who has 'Respect forThose dedicated to the Public.' As a result, a number of people will take care

of the society and society will be promoted accordingly.

431) Discourse 13.39.

-178-

COMPARISON OF TTTE SPIRITUALISM AND TT{E MATERIALISM AS REFLECTEDIN TT{E YEDISM WITH THOSE IN THE SO?'/.ESAN/SIVI

Rg.7.32.19.

May I daily dishibute wealth to the venerable whereven abiding: n6other, Maglanwt, than you is to be sought by us: (no other is to us) amost excellent protector.

The Seer of this stan'tza is wiling to distribute wealth daily. It might be thedistribution of the food or even wealrh. 8.G.L7.2. preaches that Thrc Sruddta ofthe embodid person is of three kinds, born of their nature viz. futuilca, theRqiasil<a and the Tanusilca. Even the austerity and the donation also are ofthree kinds.

"That gift which is made to one who can make no return, with thefeeling that it is ones duty to give, and which is given at the rightplace and time and to a worthy person, that gift is held futtuil{nB.G.L7.N) And that gift which is given with a view to receive inrehrrn, or looking for the fruiq or again grudgingly, is accounted asRajasil<a" @.G.r7.2DThe gift that is given at a wrong place or tirne, rcunworthy persons, without respect or with insult, that is dectared to beTqrasilca"

The Sa/tuil<a, the Rajasil<a md ttle Tarrusika are the three kinds of donation.Out of these three, the futtuil(a is the best gift' 'Right place, time and person'are the important categories for material as well as spiritual life.Discourse of Sot'aewt (4.L7) Describe

Yi Kone-ju said, "Some time ago I donated a littre portion of sonrethingto a poor neighbor and he has been herping me with my householdchores(d job) with an unsparing hand ever since. From this I havelearned that one shotrld be benevolent to others and that one is repaidwith blessings if one does gmd to others." The Masts said, "Now youhave learned the principle that if you give to others benevolently, youwill be repaid with blessings. However, do you know, also, that thegood deed can be a cause of affliction?,, Kong-ju asked, ,,How couldblessings change to afflictions?" The Master said, "I do not mean thatthe good deed itself becornes an affliction, but that the mind whichmakes you do good can change to a mind which makes you do evil.ordinary people, having done favors to othens, cannot drop the falsethoughts associated with the favor, and their nesentrnents and hatred areaggravatd many times greater if the favored one does not recognizn tlrcindebtedness or is ungrateful. They pncduce zrn extreme hahed out of

-179-

COMPARISON OF TTIE SPIRITUALTSM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SOT'A,ESAN/SM

extreme love, and create an erprrnous enemy out of a small favor. Thus,

it is uncertain whether the good they cultivate will really hrn out to be

good since they often cause afflictjons out of their attempts t,o do

good......One who pursues moral cultivatiqr should understand this

pninciple and apply this mind in order to make favors everlasting ones

and btessings eternal ones, so that 'one will be in harmony, in one's

attributes, with heaven and earth.' You should exert yoursdf to do good

without harboring any false thought of virtue and do favors which willnot change."

This passage shows that one of the disciple of Sot'aewt donated something to

neighbor who needs material objects. However, Sot'aa.wt preaches that one

should make the everlasting Grace and the everlasting blessing through the

detachment of the result of deeds. Therefore, one should not consider regarding

what one donated to the others. Otherwise donation will be the cause ofcreating sins.

Re.1.77.4.

May Agni, who is the chief director of sacrifices , and the destroyer ofenemies, accept our praise and worship with oblations, and may those

who are affluent with great wealth, who are endowed with strength ,

and by whom the sacrificial food had been prepared , be desirous tooffer adoration.

Sages are desirous to offer adoration with faith and the offering of oblations are

closely associated with faith.

Here we czrn find donation of land by a devotee of Sot'aessism withouthesitation. (Discourse lz.?fi .)

Yt Cl'{utg-cl't'un was greatly disillusioned when she happened to see apair of male and female pigs playing. Consequently, she repudiatedworldly pleasures and enterrd the religious Order for moral cultivation.While she was devoting herself to moral cultivation, she exfessed herresolution to offer all of her land to the Wr(Sot'aewtrsn). Hearingthe offer, the Master said, "Your intention is truly laudablei however.you should think it over since the human mind can change." Though theMaster refused to accept the offer several times, Gt'ong-ch'ttt pleaded

with him for acceptance, as her original intention did not change and

she was moved by the Master's several refusals. The Master, finallygranting her wish, said, "When you give in charity, cultivate virbue likeHeaven and Earth which do not abide in the idea of favoring others, so

that the merit of your virtuous deed may remain pure in eternity.',

-180-

COMPARISON OF TTIE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN TI{E SO?'A.ES/N/SM

I may say this is the pmre donation who has deep faith with Sot'aesan Herealso we find the frre donation associated with the faith.

To sum up

Donation is associated with ttre deep faith in the both religions. Donationwas retribute to the social welfare in the both religions. In the case ofSot'aewism, usually, donations are retribute to the society throWh the threeprojects viz. Eklucation, Missionary work, and Cnntribution to the needy peoplein general.

5.11. The merits of the offering( Daksiru-(Ve), Hongong (Sot,D.

The offering brings different merits according to different oblations inVedism- It is said that the donors of the Daksinn have mounted high inheaven those who are givers of horses dwell with the suni the givers of goldobtain immortality, the givers of raiment (clothing), prolong their life. (Rg.lo.lw-z), solicit happiness (Rg. 10.151.2.), do not die, do not go to destruction,suffer no rnjury, and the givers of enjoyment suffer no pain. Dalcsiru givesthem all this world and the entire heaven (Rg. 10.107.8.), they deck out a fleethorse, to the giver of enjoyment is presented a maiden beautifully adomed tothe giver of enjoyment belongs this dwelling, adorned like a lake fuu of lotusflowers delightful as a dwelling of the gods @s. 10.102.10), the givers ofeqioyment first won the cow tlre source (of food), the givers of enjoyment havewon a bride who was beautifully attired, the givers of deep portions of wine,the givers of enjoyment have conquered those who without being challengedadvance to meet ttrem (r?g. 10.102.9.), happiness (Re. s.76.2.), obtained wealthquickly @g. 4.51.7.), abounding in wealth, and proceeding (through the sky),bestow upon the food, with male descendants and riches (Re. 6.6b.3.).Therefore, the concept of Daksina in tlrc Vedism is connected with welfare ofthis world, wealth and the dwelling in the heaven after death.

Sot'aewt said that (Discourse 9 29.) "If, for the sake of the soul of thedecease4 many people offer silent prayers, make donations, and have a highpriest give sermons, then the spirit of the deceased is affected by the minds ofthe people concerned and the spirit of the deceased is affected by that of thepeople concerned, so that the soul can be delivered (from the state of beingabstract bodyless state) immediatelyi even if the deceased has fallen into theevil path, it can gradually be promoted toward the good path; or even if one

-181-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN TTM YEDISM WITH THOSE IN T}M SOTAESANISM

hd heavy debt in one's lifetime, it can be relieved of it if the donation on

one's behalf is used for the urblic interest, and merits can be accumulated ifone had no debt during one's lifetime. The principle of muhral responses is

comparable to that of electrical currents."

Sot'aewt also expressed that (Dscourse- 9 30.) As a result some souls

can unawares enter the good path after paying off all bad, Karnu of the pasU

some can get rid of the bad Karma, directly retumine to the good pathi some

can be helped to find the right path for the next life thowh they were lost inthe intermediate existence betwen death and rebirth, or some can be released

from momentary attachment, becoming free and enjoying blessedness in the

human and heavenly realms. If, however, the sincerity of the family of thedeceased is not outstanding and if the Dlartna power of the priest is deficient,

the means so used may not have any effect on the root of the soul. ClwtgwtJongsa said (Discourse. 5.38) "There are six ways of promotion.....The sixth is

to feel satisfied with your own .laily commodities and to love to givegenerously to your poor neighbors." Therefore, the meaning of the donation int}rle Sot'aewism is linked with paying off W Up-zaine (Karnu) and turn intothe good way even after death. and the one of the way of promoting oneseH.

To sum up

The merits of the doners (Ve. Dakshina" Sot'. Hongong) are combinedwith the welfare of this world and next world that one can promote oneselfthrough the donation and donation by the progeny influence the fuhrre offorefathers also.

5.12. Bliss and pleasurePleasure is associated with bliss. The human berngs in general, always,

tries to seeks ones own fortune in order to obtain happiness of the life. It is thebliss that brines the pleasure in the life. Therefore, from the ancient rrio4people used to invoke gods to bring for tlrem wealth, happiness, catfle, progenyetc. or by to find happiness in other way vtz- spirihraliW. They used to believethat the gods bring to them the bliss and happiness. It is said that (Re.1.3.7.)"[Jniversal Gods, protectors and supporters of men, bestowers (of rewards)come to the libation of the worshipper." The seeking of happiness through thespirituality and material objects appean through out the funthitas, Brafutwtasstd Uwtisluds. In the Vedism, expectations to gain rnaterial objects appears,mainly, in the Samhitas and Brahmanas. On the other hand. to attain theultimate truth i.e. to obtain happiness through the spirituality appears, mainly, in

-lBz-

MMPARISON OF THE SPTRTTUALISM AND T}IE MATERIALISM AS REFIECTEDIN THE YEDISM WITH THOSB IN TT{E SCI"AESANISM

tlre Ugislzds. We can find the spiritualism in the funlitas md Bralvrwusand also found rnaterialism in the Uwtisludes. ft means, the spiritualism andthe materialism both were coexistent in the human life invariably.B.G. 2. 56.

He whose mind is not perfi:rbed by adversity, who does not crave forhappiness, who is free from fon&ress, fear and anger, is the Muni ofconstant wisdom.

Here the etemal wisdom which leads people to the eternal pleasure is connected

with ttre freedom from the functioning of the sense organs and craving. Y.V.

34.1-6. expressed that the mind of the Rshi always moved by the rightintention.

e.g. Y.V. 34.3.teaches

That which is widom, intellect and firmness, imrnortal lisht whichcreatures have within them. That without which men do no singteaction, may that, my mind, be moved by right intention.(trans. Griffith)

Unless one has right intention, it is difficult to have bless and the pleasure.

This is not only for the sages but also for the all the creatures.The seeking of the bliss and pleasure in modern society is also not

changed One can observe that modem society is inclined more to materialpleasure. However, it is said that rc)lwtgwr Jutgs Discourse 64.)" Heavendoes not bestow upon blessing anyone who did not do any charitable work, andone is not punished for the evil one did not commit."lherefore, one can obtainthe bless by ones own doings which causes this birth or previous birth. On theother han4 bless is the one thing which is obtained through the mind and thatpleasure and the happiness do not always depend upon material objects.Sot'aesqt said (Discourse 6. 10) "Paradise is in your mind when your mindtranscends both misery and blessedness, and suffering and pleasurei and hell isalso in your mind when your mind is shackled to misery and blessedness, andsuffering and pleasure." The disciple asked further, "How can I stay in paradiseetemally without falling into hell? The Master sai4 'If you are enlightened tothe principle of your own original nature and if the functioning of your mind isalways in accordance with original nature, then you will rejoice in paradisewithout falling into hell."

Therefore, if one desires to obtain the true bliss and the pleasure onehas to attain enlightenmenL If one attains the enlightenment, the worldlypleasure also will follow accordingly. Sot'aewt said in this regard (Discourse8-15.) "Deluded beings care only about the pleasures of human life which do notlast long, while Buddlus and Bodhisatture, enjoying the heavenly pleasures

-183-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN T}IE YEDISM WITH THOSE IN THE SO?'AESANISM

which are formless, can eqioy the pleasures of hurnan life. By ttre heavenlypleasure is meant the spiritual beatitude which Buddlas od Bdhisth:as relishwhile practising the Way. By the pleasures of human life are meant thepleasures human beings enjoy when the five desires are satisfied in themundane worl4 namely, being satisfied with one's wife and childr,en, property,position, or any sense object or environmenL..." thus the urgent and utrnostwork is to enlighten people to study their minds.Re. I.il.7 expressed

That eminent person, the cherisher of the pious, (the institutor of theceremony), promotes his own prosperity, who , while offering oblationsto lndra, pronounces his gaisei orwho, along with the offerings hepresents, recites hymns (in honour of him); for him the bounteous Indracauses the clouds to rain from heaven.

The prosperity and wealth are connected with the person who is hecherisher of the pious mind.Sot'aesut said (Discourse 5.19.)

"Only the deserving person can enjoy suprenre bliss for a long tirnei andthe undeserving person will only spoil it or create disaster out of it.Thus, only the wise know how to cr@te, keep, and enjoy blessedness,and can keep it eternally no mattr:r how great it is.,,l

The supreme bliss is connected with the deserving person.Rg. 2.8.10. expressed

May he, who is adored by men, the protector of the wives (of the gods),preserve usi when worshipping him, who is auspicious, the objet ofmeditation, and the all wise: may we be the beloved of the divineSavita, that we nury (therrce be successful) in the accumulation ofwealth and the acquisition of cattle.

Rshi Grtsqtufu invoked god and wished to accumulate the wealth and gain thecattle which is the source of pleasure.

Sot'aewt said (Discourse 1.10.)

one day Yi G'{m-p1ng e:.me ard paid homage to the Master. pointingto the nine mernbers who were working at the site of the ernbankmentproject, the Master asked ch1m-p'Lntg, "They follow me to learn thesupreme way. Do you know why I have ordered them to erect theembankment instead of teaching the supreme Way?,, Ch,un-p,tnganswered, "Although my shallow opinion cannot fathom the &pth ofyour intention, there seem to be two reasons. First, you intend to havethem prepare for the expenses n€cessary for learning by embanking the

-184-

COMPARISON OF THE SPIRITUALISM AND TT{E MATERIALTSM AS REFLECTEDTN THE YEDISM WITH THOSE IN THE SuL'AESANISM

tidal land. secondly, you intend to gove to them that if they worktogether in perfect accord, there is nothing that tlrey cannot do." TheMaster said, "Though you are rrght in general terms, listen to me formy further inGntions. since they have cone to learn the way, theteacher must know the dee'th of their faith. If you bry to createfarm-land out of tidal lard which has been deserted for tens ofthousands of years, the villagers witt lawh at you. The members had

no e>rperierrce of hard labor like that in t]re past. Hence, you can discernthe depth and sirrcerity of their faith by obsewing how they carry outthe project embracing srrch ridicule and hard labor. Further, if youexamine the completion of this project from start to finish, you will beable to measure their ability to rccomplish many other projects in thefuture. They will learn that the source of blessings and prosperity lieson self-sufficiency which is based on thrift, savings, and diligence. Theywill have a golden opporhrniW to train themselves in the moralcultivation of Following the Original Nahrre while ttrey undergo all sortsof hardships and strengthen their patience in overcoming suffering. Withthese points in mind, I have embarked upon this project.,'

However, Sot'aesut expressed the bliss and the pleasure lies on theself-sufficiency. It means the source of blessings and prosperity are somethingwhich one can bring by ones own pious deeds and hard effort. Ttrese are notcreated by the heaven or lay the ultimate truth.fi.gr.1610.said

For the sake (of obtaining ) great vigour, strcwerers (of benefits), menglorify our birth from heaven and eanth, which is to be extolled,inasmuch as you bestow(his desires) upon the worshiper (as thereward ) of his sacrifice, and accept the rite (that is solemnized)withpraise and oblation.

As a result of rite, one can get the great vigour and showerers (of benefits).Obtaining the vigour and the benefits are combined urith the sasrifice withoblations. It means, without oblations, the rite cannot be effective.Clwry t Jonesa said (Dscourse. 11 64-)

Heaven does not bestow blessing to anyone that did not do anycharitable work, and one is rult punisM for the evil one did notcommiL

Blessing does not rely on the dbaven but lt is the something which is createdbv orre6blf.

-186-

COMPAIIISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLFCTED

IN THE YEDISM WITH THOSE IN THE SuLAESANISM

To sum up

The obtaining of the Blessing anC the pleasure depend upon the deities in

the Vedic period In the Sot'aewism also it is said that blessing and the

pleasure are connected with the heaven. However, Sot'aewt preached that the

blessing from the heaven is the result of ones own charitable work.

5.13. Blessing and WisdomRe. L0.49.11. expressed-

(Indra spaks as .Esil In this manner both ,Indra , the possessor of opulence, the

affluent in truth by his energy stimulate both gods and men: lord of horses,

doer of great deeds, renowned Undm) , the eager (priests ) glorify all these

(your actions).

It is obvious that words like 'possessor of opulenre, the ffihrcnt in truth'

indicates that the Vedic people seek for the Blessing ard the Wisdom together.

Clwtgsut Ionesa said ( Discourse. 9.10.)

The Master said. " What we seek in the world is simply blessings and

wisdom. The world is the field of blessing and the universe is the mass

of buth and we are endowed with the elements for receiving blessings

and wisdom like the Buddha. Since we don't receive blessings and

wisdom because we do not exert ourselves on the effort to attain

them , who would bar us from receiving tlrem if we exert ourselves on

the effort to receive them? However, if you dont receive them no

maffer how hard you try, it is because you do so against tmth. If wewant to receive ttrem, we must seek after them , and we must do so inaccord with futh.

Clwrgsut Jongm expressed that the world is the field of blessing and the

universe is the mass of truth. Therefore, the heaven and the earttl are filled

with the bliss and tuth and human beings are seeking for both. Daesan Jongspreaches that "By keeping mind and body in integration one can attain both

blessings and wisdom."4ss)

A.V 3.16.3. (475) saidO God, our guidg O C'od , Whose gifts are faithful, O God , granting us

steady intellect, lead us on the path of prosperity. O C.od , augrnent our

store of kine and horses. O C.od , m y we be rich in men and heroes.

.Es/u invoked gd to give them 'the steady intellect and the path of prosperity'

455)- The Essentials of the ChongJon, p. 22, Wonkwang Publishing Co. kL 1S8, Korea.

-186-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALTSM AS REFLECTED

TN THE YEDISM WITH THOSE TN T}IE SOT'AESAN/SM

It indicates that the seeking of blessing and the wisdom appears togettrer.

Thus, the seeking of blessing and the wisdom together was important from the

ancient perid-Sot'aewt expressed (Discourse 3. 41.)

"[f you do so, you will be endowed with btessing and wisdorrl and the

supernahrral pourer and the power of. wntrue (wrud,hil may also be

attained. This is the right Order of moral cultivation and is the great

way with sound foundation."

The right Order of moral cultivation leads the human being to the blessing and

wisdom.

A.V 1.2. sard

O Crod , the Lord of speech , instruct me with Thy divine knowledge. O

Lord of wealth, ever grant us delight. [,et my Vedic knowledge remain

under my control.

Here the delight corresponds with the wealth. The Rshi invoked gd to grant

them Knowledge and wealth.

Sot'aesqt said that (Discourse 2.19.)

Only if one is awakened to the original nature of one's mind, so that

one's mind can function nght as one intends, will one's conduct be inaccordance with the principle of justice while procudng the three

physical commodities. In this way one will pursue wisdom and blessing

with knowledge of tlre causal law of retribution. Only tlren can one be

emancipated fr,om the affliction of birth, old age illness, and death,

attaining eternal life. Herein lies the corect path for procuring the three

commoditiesi hence, the threefold spiriural trainins is the foundation of

the threefold necessity of clothing, food and shelter."

It is said that wisdom and blessing are associated with the knowledge of the

causal law of retribution.

To sum up

The seeking of the Blessing and the Wisdom together appears in the

both religions.

5-14- welfare and well-beingWelfare and the well being are also one of the important matters in the

Vedic period. The Sukfas regarding welfare and the well being are scattered

-1?7-

coMPARISoN OF THE SPIRITUALISM AT\TD THE MATERIALISM AS REF.LECTED

IN THE YEDIS/l4 WITH THOSE IN THE SOT'A,ESAN/SM

here and there (R.g. 1.114.1;1.116.8;1.189.3; 10.35; 10.63;). To talre care of the

subjects was one of the duties of the krrgs. The aim of the gainirU bliss and

the wisdorn, obviously, were for the sake of establishing welfare in the society

or the nations.

r?. g.10.63.4. expressed"The gods, the never-slumbering beholders of mankind, and entitled (to

their adoration), have obtained great immortality: conveyed in chariots of

light, possessed of unsurpassable wisdorn, devoid of sul they intnbit

the exalted station of heaven for ttre well-being (of the world).

Another stanza from ttre R.g. 10.63.15. also expressed the well-being,'Maruts, secure to us well-being on roads, in deserts, well being in

waters, midst the might of assailing hosts: well - being in the son-

bearins wombs (of our wives); well-beins for (the acquirement of)

riches."

Through two Stanzas, we can find the wisdom and the prosperous was

connected with the well fare or well being. At many places, they invoked gods

in order to get the progeny. It mieht be they wanted to promote the society

throqh brilliant progenies. As it appears in the Rg. 3.10.8. "Do you ' our

purifier , light up for us a brilliant pmgeny: be ever nigh to those who praise

you for their well being." Rg.4.u.6. expressed 'Agni, son of strength, since

you protect (you worshimers), f* (rerrnve) from us all iniquiWi far (remove

from us) sin; far (from us) all evil thoughts; for prosperous is he of whom you

who are radiant by mght promote the well-being." It indicates that the

promotion of the Vedic society throqh the purifying of the individual was

existing.Sot'aewr observed current rriod as illness of the society. as he said

"They say that the world today is marked by highly developed civilizations.

However, we should not be carried away by the brilliance and convenience of

material civilizationi we should rather take a moment to consider carefirlly the

defects thereof and its future consequences. The further material civilizationprogresses in today's world, the roots of moral illness spread so that, if left

uncured' the world will reach a critical condition' This brings great worries tothose who are concerned about the public well-being." Sot'aewt examined the

six kind of moral illness.

The six kinds of rnoral illness are 'First, ill with rnoney, Secondly,

afflicted with the moral illness of resenfrnent. Thirdly, afflicted with the

inclination to depend on others for their livrrg. Fourthly, closed to leaming

-ltt-

(who dose not try to ham). The fifth is the lack of interest in education' The

sixth is that people have no public spirit that many people would rpt work for

the public well-being because of selfishness.' 'we can find vital points from here

that moral illness is of the two kinds. i.e. The weak view of spiritualism and

the weak view of materialism. However, the material civilization will be used to

make the world better or worse depends on the moral cultivation of humankin4

that the material civillzation will help building a pardise if the people would

make use of tlrem with a virtuous mentality'

Therefore, sot'aewt said (Discourse 2-n., that 'one should awaken

oneself zrnew and diligently learn the new art of mind-aplication which is the

heart of all Bob (Dtarttug.' Here meaning of the tEart of all Bob (Dlurmas) is

Threefold Studies. The training of mind is more important for the future as

Sot,aesan did not deny materialistic view totally. In his Discourse (2. 33') it is

said ,'However, I am t€aching that you should work diligently and use clothes,

food and shelter suitable to your means, and find your recreation for relief from

fatigue. T]1te Dlarma which was valid in the past may not work for teaching

people of high intelligence and an advanced livine standard- It is one of the

main points of my teachrng that the Bul-Bob (Buddta Dtarru) should be made

perfect and versatile so that it can be applied to individuals, families, societies,

nations, and the world." These words were addressed to the monks and the

nuns.

Sot,aewt teaches that even m<rnks and nuns can own material objects

and enjoy recneation according to their capability but must be trained by the

order. The order should be perfect for in the future world which material

progress will be formidable. Therefore, the perfect order should not apply

partially. Thus, by the order (Dlurnu), tlre world will establish welfare and

people wiU live in good conditions. It is possible when the nations and

individuals, helping each others will pursues one's haminess reasonably makins

oneser happy by makine ottrers happy. while one who pursues happiness

unreasonably does so selfishly by harming ottrers, thus creating limitless misery

for oneself. One who pursues happiness realistically does so from the real

source of blessings rationally, obtaining excellent results. One who pursues it

unrealistically tries to obtain blessings from incredible sources or superstitions,

eventually obtaining no results.

-R.g. 10.63.8.

May the wise and omniscient deities, who rule over the whole wor{d

both stationary and moveable, deliver us to-day from committed and

uncommitted sin, for our well-being.

The sinless is connected with the well-being. The sage asked to liberate them

-169-

COMPAIIISON OF TI{E SPIRITUALISM AND THE MATERIALISM AS REFLrcTED

IN TTIE YEDIS/14 WITH THOSE IN THE SOT'A.ESA1V/S/I,f

from even uncommitted sirr- It rneans, tlrc well-beirg and the well fare were

based upon the pure mindSot'aesot said (Dscourse L4.N)

Material civilization will be of help to the advancernent of morality. In

the near fuUlre, people will enjoy the truly civitized world where there

lvill be no thieves and no one will pick w a lost item on the rod."

The material civitzation is connected with the moral cultivation by which there

will be no sinner in the world It means the well-fare is connected with the

pure mind which controls the power of the material objects.

,Ee. 10.63.10.

May we for our well-being ascend the well-oared defectless, unyielding,

divine vessel, the safe-shdtering expansive heaveru exempt from evil,

replete with happiness, exalted and rieht-directins.

The sage asked the well-oared defectless ship in order to get the

safe-sheltering and he, further asked exalted and right-directing. It might

indicate the right order. By the right order they can ascend even the expansive

heaven. It means, well-being requires right -directing.R.e 10.63.13.

Unharmed prospers every mortal, after performing his duties, he

flourishes with posterity, whom yor Adityus euide with food counsels

safe over all misfortunes to well-being.

Thus the performing the duties and counsels are prerequisite to obtainprosperity and well being.

The following words are from the canon of the Wut-Buddhism

Unless one is a helpless infant, or suffers from the infirmities of old

age, or lies on a sickbe4 one ought to cultivate self-reliance as a moral

discipline so that one can fulfrll the duties and obligations which one

cannot avoid as a human being. Furthermore, one oWht to renderprotection to those who are helpless.

There are 'The Four Essentials for reformation of society in the Sot'aesuism'Among them The Cultivation of Self-reliance is the first gist It is said that selfreliance and the firlfrllment of the duties ar€ associated \{rith each other.

Fulfillment of ones own duties and the protection of the helpless people are one

of the ways for welfare since the society is composed by the individuals.Welfare of the socieff depends upon the individuals.

Re. 10.63.12.(Remove far ) from us disease, remove all neglect of oblations, remove

-1C0-

IN TTIE YEDISM WITH THOSE IN THE SOT'AESANISM

illiberaliw , the malevolence of tlrose who wish to do us harml remove

far from us, ttrose who hate us ; glsnt us ample hapiness for our

well-being.

However it is said that 'tlle rrulasolence of tlnse who wish to do us furm;

remone far from us.' It might be difficult to persuade opponents who tried to

harm them. Here, the omonent was excluded to establish the happiness and

well-being.Sot,aewr said (Canon. The Way of Progless for the Stnong and the Weak)

The way the strong can remain strong forever lies in helping the weak

grow strong on the principte of mutual benefit when the stnong treat the

wek. The only way the weak can gt-ow strong lies in improving

oneself from the position of the weak to the position of the strong by

takins the strong as one's guide and patiently coping with handships of

any kind. The strong will degenerate into tlre weak if t}re sFong abuse

power on behalf of selfish interests, harming tlre weak. The strong

must understand how ttre sEong can remain stnong and how the strong

degenerate into the weak. The weak will never change into the strong

if the weak woutd only confront the strong without considering how the

srong and the weak can reverse their lots. The weak must understand

the principle of how the weak can change into the strong'

For establishment of social welfare is necessary unification of the strong power

and the weak power together. Unless, accomplishment of the combining of the

two powers, there will not be true welfare of individual and nations. This might

be the difference between the concept of welfare of the pa.st era and the welfare

of the modem rriod

To sum up

The well-being and the well fare are based upon the pure mind and

require right -dirccting in the both religions.

Performing the duties and counsels are prerquisites to obtain prosperity

and well being.

The opponent was excluded to establish the happiness and well-being in

the Ved.ism- However according to the Sot'aesuism, in the future, weak and

strong power need to help each others in order to establish the true welfare of

the individual, society and the nation. It dose not mean that weak power should

surrender tleemselves to the strong power but weak power must elaborate

themselves as strong as what strong power has with the help of strong power.

-191-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALTSM AS REF'LECTED

IN THE YEDISM WITH THOSE TN THE SO?'A-E'SAi//SM

5.15. UnityThe unification occurs in the entire stanzas of ttre Rg.10.191. The frs/u

Sam:,qwta invoked the DeiU ACni for the sake of the unification of the all thecreatures and the people.

Re. IO. 191.1. said1grru, shower (of benefits), you who are the lord, you verily combinewith all c:reatures, you are kindled upon the foot mark of illa, (the altar);being unto us riches.

It also is connected with the wealth-

Rg. L0. 191.2.

Meet together, talk together, let your minds apprehend alikel in likenunner as the ancient gods corrcuring acc@ted their portion of thesacrifice.

Re. lO. 191.3.

Common be the pr:ayer of these (assembled worshippers), common be

the acquirement, common the purpose, associated be the desire. I repeatfor you a cornnon prayer, I offer for you with a corurron oblation.

Re. L0. 191.4.

Common, (worshippers), by your intentioni conunon be (the wishes of)your heartsi common be your thoughts, so that there may be throughunion arnong you.

Through the .Rgt stanzas, we can find how Vedic people tried to unite eachothers. It indicates that the problem of the unification between the religions andthe tribes trace back to the ancient period. And also there was hard effort forunification of the each others.a,56)

Re.1.164.46.

They have s8led (him the Sun) .Irdro Mitra Vqurn Asni arrd he is thecelestial, well-winged furtattut, for learned priests call one by manynatnes as they speak of. Agni, Yo'rn, Matarsuqt.

The corrcept of 'all gods are one' appears here. This theory supports theunification of other gloups very firmly.4v.t2.t.45.

May my motherland, bearine fork speaking different languages, holdingdifferent religious views, treating them all as residents of the same

456) Similar idea occr:rs in the A.V. 6. M.2;3.

-192-

COMPARISON OF THE SPIRITUALISM AND 'THE MATERIALTSM AS REFLECTEDTN THE YEDISM WITH THOSE IN TTIE SO7"AES,4A//SM

house, pour, like a constant cow that never fails, a tlrousands shreams oftreasurre to enrich rne.

This is one of the most beautiful Stlctas of this furnhitas iz. Prtlwi Sukta Itindicates unification of the languages and the religions.

The significance of unification occurs in the Sot'aesuism also. Some ofnuns and monks who belong to Sot'aewism occupied U.N. since twenty years,for the Unification of Refuions in the world The section is called U.R i.e.United Religions. And it is one of the most important activities of theSot'aesuisrn Another activities in this regard is the unification of religions inKorea. All the different religions in Korea gather regularly in order to exchangethe philosophy of their own religions, sports, arts, and even in social activities.More significant of this activity is if any religion has to face difficulties due togovernment power, other religions help that religion who face difficulties i.e.they try to come together against the govemment if the order of thegovefflment is based on the injustice. This activity is based on the Doctrine ofSot'aesut in the chapter of canon 1-2. and Discourse 2.1. and other Discourses.[r Oufline of the Doctrine it is said

......The fundamental principles of all retigions of the world originate froma unitary source. However, as different religions have been establishedwith different systems and ercpediencies for propagation for a long time,there have been incidents of discordance zrmong them and arnongdifferent sects of a religion. This is due to ignorance of thefundamental pinciples that underlie alt religions and their sects: howcould such discordance be the original intention of all Buddtus andsages?...... Therefore, we have enshrined BfushinBurotnrrrcl<awBuddla), Inaon-Sutg, which is the noumenal essence of all thines inthe universe and the mind-seal of. aLl Buddlus and Sages, as tlre objectof religious faith and the standard of practice......We have also decided tosynthesize the cenfal doctrines of all the refuions of the world forpractical use so that we can have faith in a grand and perfect religion.

Sot'aesryt emphasized that "The fundamental principles of all religions of theworld originate from a unitary source." therefore, It must synthesize the centraldoctrines of all the religions of the world for practical use so that we can havefaith in a gsand and perfect religion.Discourse 2. 1. expressed

"[n the past, the founders of various religions carne in accordance withthe call of the times and taught what humankind ought to do. However,the doctrines with which they taught people varied depending on thetimes and districts. This is analogous to there being different areas of

-193-

COMPARISON OF TT{E SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN TFIE

speciatty in medical science...confucianisrrl Buddhisn, and Taoisn, taWht

their specialties exclusivelyi however, in the futlre the world cannot be

delivered by any one of tlrern, hence we intend to unify the tttree

doctrines...."

Here also Sot'aewt emphasized unification of the all the doctrines of the

religions which can deliver people to the proper way.

To Sum upThe unification between the two was possible when helpless people need

protection from the malevolent in the Vedism

The theory of the uniJication is based on the ultimate tmth which all the beings

consider to be one in the both religions.

The unification of the religionsexclude any religion and activities ofequalization of all the religions.

5.16. Paradise on the Earth

according to the Sot'aesanism does notthe rmited religions are based on the

Bluradnja invoked Sorru Rud.ru to bestow happiness upon them andtheir bipeds and quadru@s4s7) and happiness in this world.'158) The same idea

appears even in the Y.V 22.22. They invoked the paradise on the earth as wellas on other worlds. All the three regions (Ileaven, mid-region and earttD in theuniverse should enjoy the peace V.V.%.L7.). It denotes that the Vedic people

wanted to establish paradise on the earth. We cirn find out this thoughtthroWh the Rg. and the AV. Rshi of the Sulctas stanzas of. AV. 1.3. and othernnny stanzas from the A.V- expressed their desire to keep the health of beyondto prosper. We can fine in the AV tkrc philosophical thowht Uke Vena Sukta(AV.2.I. Mysticism) and some other philosophical 5rlgsase). It means, thatAtlurva Vedic culture considerd the material objects as important as spiritualfunctions.

Tlrc Sot'aewtism, obviously, have faith in the next birth and theory ofcause and effet award. However, one of the significance teaching of theSot'aewism is to establish the paradise on the earth. It appears in the motiveof establishment of the Sot'aewism. And It is supported by ttre theory of

457) Re.6.74.I.458) Rg.6.74.4.,159) A.V. 1.L.32.1-4.

-104-

COMPARISON OF THE SPIRITUALISM AND TI{E MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE TN THE SOC'AESANISM

"Perfect integration of the Soul and Body (Canon 3.16.)" and 'parallelism ofPrinciples and Facts.' It is supported by him very stror€ly. Because, both, theSoul and Body are equally important for the life and the Principles and Factsalso are equally important when one handles ones own life. Without any one ofthem it is infeasible to establish the paradise on the earth. Sot'aewt pointed outthat "one who pursues one's haminess reasonably makes oneself happy bymaking others happy, thus cultivating limitless paradisei while one who grrsueshappiness unreasonably does so selfishly by harming others, thus creatinglimitless misery for oneself." Thus to establish the paradise on the earthrequires helprng of each others and that egoism never brings paradise.

In the Sot'aesqism.

We live on the spirit and body which are both important for the life.a60)

or

What is the way to establish the paradise on the earth? The Wav is'Since matter is bursting open, [-et us break open our spirit.,nor)

The value of the body and spirit together, establishing paradise on the earth bythe material objects and the spiritual power ar€ expressly state in theSot'aesgisrrt

A.V 3.5.L.(87)

This nice, learned king has come to rule over us. Being stnong , hedeshoys the rivals with his power. He is the embodiment of the Inwerof all the vital forces of the country. He removes all the weakness ofthe country, as the juice of tlre medicine removes all diseases. Freefrom sloth, he leads me, through his splendour, on the risht path.

The duty of the king in ancient era(India) was to protect the subjects,keeping them on risht path to Dharma (tlre performance of sacrifice)and tothe profane duty. Therefore, the role of the king was to establish pardiseon the earth. It was the most important objects.

Sot'aesut said (Discourse 2.36.)

"The roles of religion and statecraft are like those of a loving motherand a skict father in a family. Refuion, being based on supernafural and

460) Gospel song of Sot'aesanism, 73.461) Gospel song of Sot'aesanism 22.

-19t-

COMPARISON OF THE SPIRITUALTSM AND THE MATERJALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SCI"AESANISM

moral principles, trains people in morality to prrevent them from doing

evil and to direct them to do good, whereas statecraft, being based on

law, metes out reward and punishment to citizens in accordance with

what they do. If mother and father do what they ought b &, then their

children rejoice in happinessi if they do not lanow what ttrey, as mother

and father, owht to do, their children suffer in misery. Just as the

happiness and misery of children depend on what their parents do, tlrehappiness and misery of all people d€eend on what rdigion and

statecraft do. Thus our responsibility to deliver all sentient beings and

cure the world of illness is heavy. First of all, thenefore, we ought tohave a thorowh knowledge of our doctrine, and then, apply itthroughout the world.

As the happiness of family depends on parents, the haminess of the people

depend on the role of religion and statecraft. Sot'aesqt compared the religion

and the statecraft with parents in the family which are inevitable for the

happiness of children. Paradise on the earttl is not only matter of people butmatter of subjects and govemment both.

ClwLUp. 7.8.I.

Strength, assuredly, is greater than understanding. One strong man,

in&ed, causes a hundred men of understanding to tremble. When one

becomes strong, tre becomes a rising man. If he rises he serves (wisepeople). [f he serves, he draws near (by becoming attached as a pupil).

By drawing near, he becomes a seetr, becomes a hearer, becomes a

thinker, becomes a perceiver, b€comes a doer, becomes an understander.By strength verily, the earth stands, by shength the atmosphere, bystrength the heaveni by strength the mountains, by strength the gods

and men (or god-men) , by strength beasts and birds, grass and trees,animals togettrer with worms, flies and ants, By strength ttrc worldstands . Meditate on sEength.

Here, it is said 'By strength the world stands.'By sffength, earth and all thebeings and non beings are standing. Therefore, ttrc strength is the energy bywhich all the berrgs are harmontzd on the earth.

Sot'aesqt said (Dscourse 10.16.)

"Though it might have appeared to others that they suffered fromexFeme hardships, they realized heavenly beatitude with intensepleasures in this mundane world. Now that you have already made upyour mind to pursue moral cultivation and public service in this Order,you should be able to transcend all kinds of hardships with frrm faith

-196-

COMPARISON OF THE SPTRITUALISM AND TTIE MATERIALISM AS REFLECTEDTN TTM YEDISM WITH THOSE IN THE SO"'A.ESI.Ar/Sl1r'

and far-reaching aspiration, hrrning all adverse conditions into pleasures.

Only then, you will be able to continue realizing a par:adise in eterrrity."

A paradise in eternity can be obtained by extneme hardships. Therefore,hardship is necessary to get the paradise.

To sum up

Establishment of pardise on the earth is not only matter of people butmatter of subjects and govemment both in the both refuions.The body and the spirit both are potential to the establishment of paradise onthe earth in the both religions.

-197-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SOT'A.ESAI//SM

5-17. I(ana or Won, YobtwtgThe word Karru n futskrit and, Wut (F, aspiration) or Yoknwtg in

Sot'aewfim which is translated as 'Desire' in English should be considered intwo ways. First One is the desire which is to be developed further way and

another one is desire which is to be eliminated. But these two things also are

nothnrg but one thing. Therefore, it is said that Kanu includes not only sexual

enjoyment but also the most refined aesthetic pleasure, such as music. literature.

Dance and all these are extended into realm of refuion and the quest ofsalvation. They are parts of the web of passion desire, loneing that constitute

existence.462)Thus, the aspects of Kanu is two waysi The science of [,ove andpleasure including desire of material objects, and the practice of aesthetics.

However, these are associated with the functioning of individual's minds

that when one has aspiration (great oath) kl be a one and same wtth Brafurwtor ultimate truth it is said to be the practice of austerities. When one's mind is

involved by the desire of the sense organs it is called pleasure. however, thispleasure is not opposed to Dharma as long as it is controlled by mind.

B.G. 7. 11. said

I am the strength of the strong devoid of desire and passion.

In beings I am desire, not contrary to Dharrna.

However, though it is not opposed to the Dlnrma, the Kanu which is calledlove and pleasure should be distineuished hom Kotu or priya, iclu etc. whichhave the meaning of aspiration e.g. ftre Rg. creation Stkac.f.

Re.9.8.1.

ete soma abhi priwrt ind,rusau kmwn akstuutThese soma juice distil(extract) the dear desire of Indra increasing hisvigour.

Here, the word Kotu means the desire of drink sonxl juice by Indra-Rg. 5.42.15.

l<ono raye lw.ne nu $asty up stuhi prisd esr)cn qasah;The desire of riches incites me to holinessi glorify those who go tosacrifice in spotted stds.

This is the desire of richness by the perlormance of the sacrifice. If it is

462) Ainslie T. Embree(&|.) Source of tndian Tradition, chapter 10. Kama, Vol.l.p.255 byV. Raghavan, ,Columbia University kess, New Yor*, lS8.

-19E-

COMPARISON OF TT{E SPIRITUALISM AND THE MATERIALISM AS REFLECTEDTN THE YEDISM WITH THOSE IN THE SO?'AESIN/SM

connected wlth Kamya sacrifice, it will not deliver the sacrificer to the heaven.

Re.5.61.18.

ra komo ap ueti rnei

my, love for (your daughter) does not depart.

Here the word Kanta is used for the love which is accepted by the modern

society. But the love is not the only meaning of ttre word Kama in the Vedic

friod as we have seen above.

Aita Br. 7. 13. 5.

kim tu rnlsn kim agirwn kntu strrnshnni kim towh;putron bralvrwu idudmn s tni lolanmndatnda;

Here the word iccladuarn is related the pttran- The sage desires only a son.

Br. Up 1.4.8.

tad etnt preyah putr@t, preyo uittmt etcThat self is dearer than a son, is dearer than wealth, is dearer thaneverything else and is innermost. If one were to say to a person whospeaks of anything else than the Self as dear, he will lose what he

holds dear, he would very likely do so. One should meditate on the Selfalone as dear. He who meditates on the self alone as dear. what he

holds dear, verily, will not perish.

Here the word. priyah occurs. And the self is the most dearer than anythingelse. In this case, the word priyalz should be distineuished from that oficclud:qn in Aitarqta Bruhnwu 7. 13. 5.

Mtnd. Up. 3.2.3.

Kurwn yah Kwrwyute nwrrysnmnh etc.He who entertains desire thinking of therq is born (ae"h) here andthere on account of his desire. But of him who has his desfue firllysatisfied, who is a perfected soul, all his desires vanish even hene(on

earth)

It is said that one's desire leads one-self to be bom in this world and perfectedsoul who satisfied his desire will vanish his desire in this very earth. Here theword Kama related to the worldly desire.

Therefore, meaning of the word Kann and, iclu are not only related the lovebut related with all the kinds of worldly desires.

As I mentioned above, the concept of desAes in the Sot'aesuism also isvariously formed e.g. Won utd Ydotun& W'on can be translated into aspiration

-199-

COMPARISON OF THE SPTRTTUALISM

IN THE YEDISM WITH THOSE IN THE SO"'A.ES/N/SM

ar,d Ydotwtg into desire which is connected with worldly objects Sot'aewtdoes not teach that one should suppress the natural feelings of pleasure, anger,

sorrow and joy by forcei but he teaches that one should apply them to various

situations in accordance with the Mean. Sot'aesut states also that one should

not condemn petty talent and desires but worry about the talent and aspiration

being ftty. Thus, what Sof'cesq{s teaching is only to change what is small towhat is great and to switch the devotion a leamer has had to rtty things tothings of great importance./463) Jhslsfore, it is preferable to sublime the natural

feelings into the aspiration than suppressing anger, sorrow and joy by force.

Sot'aesan classifies the pleasure into two categories. 'the pleasures of human

life' and 'the heavenly pleasure.' "By the heavenly pleasure is meant the

spiritual beatitude which Buddlas md Bodhistfi:as relish while practicing the

Way. By the pleasures of human life are meant the pleasures which human

beings enjoy, when the '6o'" 465i1ps'aet) are satisfied in the mundane world,namely, being satisfied with one's wife and children, property, position, or any

sense object or environment." Sot'aewt teaches that the the pleasures ofhuman life cannot go eternity. T'herefore, one should be free from the

attachment by cultivation of one's mind.

The Great Master said( Discourse 9.19.)

"One should daily cultivate one's mind in order to be free fromattachmentl for one who has a strong affachrnent to wealth, sex, fameand profit, or one's own spouse and children, clothes, food and shelter,suffers from agony and worry far: more than those whose attachment isnot so strong."

Sot'aesan instructs further that such a person will experience a hell in this veryworld and, when one dies, he will be driven into the sea of misery because hewill be dragged by attachmen! losing freedom even afler death. Therefore, thefive desires created by sense organ should be improved into a heavenlypleasure.

Rg. 10 In.4.In the beginning there was desfurc, which was the first seed of mind,sages having meditated in their hearts have discovered by their widomthe connection of the existent with the nonexistent.

Kanu is like an ocean having no end and is never pacified even if one enjoyed.

463) Discourse.3.37.4&l) Desire for food , sex, wealth, fame, and sleeping" And form, sound, fragrance, testy,

and perception are called 'five dust' which is origin of all the desires.

-2fit-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SO?'A']SAN/SM

on the other hard it grows like the fire when libations are offered in it.However tt is Kanu of. Prqiawti, which instielated him for creation.

Sotbesqt said that (Discourse 3.6.)

"The hunter who aims at a lion or a tiger does not stroot at a pheasant

or a rabbit for fear of missing the lion or tiger by shooting at strch a

trivial ganre. The one who has the aspiration to attain moral perfection,

likewise, does not allow desires for trivial things to grnw for fear of

harming the great aspiration. Therefore, the one who aims at attaining

Buddlnlwod will be successfuI only if one ignores all worldly desires

and passions. It will be a gleat pity if one cannot cut off the trivialdesires and passions and thereby hamper (hinder) one's aspiration to

attain Buddlulaodi this will be like shooting at ptreasants and rabbits,

and thereby losing the lion or the tiger. That is why I advice that one

with great aspiration should sever small desires."

Sot'aesqt distinguished the worldly desires and passions from the great

aspiration. The worldly desire is to be eliminated because it hampers one's

aspiration. Here, we find the dissimilariW between the aspiration and desire

that the usage of the word aspiration is 'to attain moral perfection' and the

word desires is used 'for trivial things.'

5.18- f}esire and worldly pleasure

The Kutu denotes desire and general er{oyment, including that derivedfrom sex. Prus. Up. 1.13. said .

Day and night are, verily the lord of creation. Of this, day indeed is lifeand the night verily is matter. They who join in sexual intercourse byday spill their lifei that they join in sexual intercourse by night ischastity krdeed.

Pras. Up. teaches the proper way of enjoyment for worldly pleasure. It meansthe chastity does not mean that total sexual absence but sex control, and isobvious that the desire for sex is regulated by the ethical Dharma byintroducing the sacrament of marriage and the ir{ur:ctions like 'rtau blanyatn

upqtat' the Surras have shictly prohibited sex for Bralvruarin and enjoinedstrict celibacy for him. The Dlunru Srufis have prescribed kr&btlejya i.e. asacrifice in which a dinkey is immolated and offered as an expiation if aBralurumin violates the Vrun of celibacv.

AV 2.35.r.(349)

-201-

COMPARISON OF T}IB SPIRITUALISM AND TI{E MATERIALISM AS REFLECTED

IN T}IE YEDISM WITH THOSE IN TIIE SO"'AESANISM

They , who enjoy wqldly pleasures, ard not let their vital breaths grow

strong, after sensual enjoyment , feel sorrow resutting from the sparks

of their intellecL May God, the Creator of the universe, alter the evil

company and vicious nahrre of those volupttrous persons into virtuous

acts.

r?sftr invoked that vicious nature of voluptuous people be changes into virtuous

acts. Here also preaching of tlre desire for sex is rcgulated by the ethical

Dlumu-

Pras- Up. 1.15.

Thus, those who practise this rule of the lord of creation, produce

couples. To them alone is this Brufuna world, in whom austerity,

chastity and truth are establishd.

Radtnkrislnan explatnd it as " The seers of the Upnisluds were not blind tothe natural irurocence and beauty of sex life and parental love. Pras. Up. I.13.preaches that "They who join in sexual intercourse by day spill their lifei thatthey join in sexual intercourse by nieht is chastity indeed."

Sot'aesan preaches (Discourse 3-2L-) disciple in a similar wayYi Ch'ng-ch'un asked, "Does attachment of love remain in the great

master who is enlight€n€d to the Way?" The Master answered, "No one

who still harbors attachment is enlight€ned to the 'Way." Ch'ng-ch'tmasked again, "Clvtg-wt seems to love his childnen. Isn't it an

attachment of [ove?" The Master said,, "Ch'ng-dt'un would call a piece

of senseless log or rock an enlightened master. If one has a strrong

attachment of love, one cannot leave tlre loved ones or one misses theloved ones when separated so mtrch that one cannot make progress inmoral cultivation or cannot devote oneseH to the public service. Such athing does not hapen ta Clwtg-wt"

Enlightenment does not mean to be a senseless like a rock but one conbolsoneself in any circumstance.

Sot'aesot teaches (Discourse 3.6.)

Therefore, the one who aims at attaining Buddlahod will be successful

only if one ignores all worldly desines and passions. It will be a greatpity if one cannot cut off the trivial desires and passions and therebyhamper one's aspiration to attain Buddlulwod; this will be like shootingat pheasants and rabbits, and thereby losing the lion or the tiger.

-2o,2-

COMPARISON OF TT{E SPIRITUALISM AND't'HE MATERIALTSM AS REFLECTEDIN THE YEDISM WITH THOSE IN T}IE SO?'A.ESAN/SM

Though Sot'aesur referred to change the hivial desires into aspirations. He alsopreached that all worldly desires and passions are to be rgnored by a person

who has deske of attaining ultimate b:uth.

For regulating other modes of Kanu, the entirre institute of Karnyasacrifice is prescribed by the Vedas. According to the Vedas, any desire isfuifiled through the sacrifice. Kanya srcrifice cannot reach the high level ofNitya sacrifi@s, which detach the sacrificer from personal desire. But beingincluded in sacrificial institutes, the Kamya sacrifices are offered with a sense ofgratitude to gods or worshipping and offering libations to thern" and areregarded as Dharma.

The hru|<a of Rtdrudlryoya (Tai. S. 4.7.1.-11.) asks hundreds ofmaGrial desires to be fulfilled but through the performance of sacrifice. It oftenrepeats Yajneru l<alwtam - Lr.:t my desire be fulfilled throwh the sacrifice, andthe obiects, thus gaind be useful for sacrifice. It may be noted here that conceptof sacrifice basically repnesents the process of Universe. It is the protoWpe ofthe Universal cycle of Prqiawti and that it uplift the quality of the actions.

The Sot'aesanism also did not material objects and worldly desiresentirely, however, it is said that do not seek material objects out of seekof greedy.

Clangsan Jongsa preaches(Discourse. 8. 12.) thatKim So-ryong asked, Can I get what I seek out of greed? TheMaster said, " Where there is no mind that desires, what you seekcomes to you greatly. Kim said, Teach me the Dharrna that is thegreatest and most perfect. The Master said, " The greatest and mostperfect Dharma lies in cultivating ancl using the mind once you havefound it

Teaching of Clwtgwt Jutgs seems to be similar to that of the teaching ofIsa Up. 'Do not auet otllers' However, there is a dissimilarities between ttretwo preaches- The teaching of Clwtg t Jong sa does not meant that covetottrer's wealth but whenever one Eies to obtain something, the greed should notremain in the mind.

To sum up

Sexual intercourse or desire for love and the gaining of the materialobjects are not prohibited totally in the both religions. However, They should becontroled by the ethics, as per both the religions.

5.19. Desire and progeny

-203-

COMPARTSON OF TI{E SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN TT{E YEDISM WITH THOSE IN T}IE SALAESANISM

The desirable wealth is the most important subject matter in Vedic

Period. They invoked the gods not only for the wealth but also for the cattle

and progeny. This appears through out the Rg. very frequently.

Fre. 2.2.12.

Agni, knowing all that is born, may we, both adorers and giests, be

thine for the sake of felicityi and do you bestow upon us wealth of

dwellings, of cattle, of much gold , of many dependants, and virtuous

offspring

Vedic people, always, desired to have virtuous and heroic offsprings. It is also

involved by the three ,Rnas which one has to repay to the forefathers.

Re.1.64.14.

Maruts, grant to your wealthy (worstuppers a son ), eminent for good

works, invincible in battle , illustrious, the annihilator ( of his

adversaries), the seizer of wealth, the deserver of praise, and

all-discerningi may we cherish such a son and such a grandson for a

hundred winter.

Even the progeny (son) has his own duty to his family, vb. he has to protect

his family from the enemies and accumulate the wealth and be illustrious. He

must be a renowned person for his lineage.

Sot'aesqt said (Discourse 14. 28.)

The Master said, "It was customary in the past that one's property,

much or little, was inherited by one's own children only or an adopted

son if one had no child of one's owni and the descendants took forgranted that they would inherit their parents' property. In the fubrre,

however, many people will use part of their property for the education

of their children and their subsistence and the remainira for the

missionary, educational and charitable works of the general public. Whilepeople today try to make a profit bV harming others, people in the

coming world will regard benefiting others as their own gofits. It is

because, in accordance with the advancernent of human intelligence, they

will e>qperience the pnncrple that one is harmed as much as one harms

others and one is benefited as much as one benefits ottlers."

Even in Korean custorn, people used to desire to have the son in order tocontinue of the race of family and was involved by the performance of theancestor's death anniversary. The wealth belonging to father was inherited bythe first son because he is the one who was in charge of the performance ofthe ancestor's death anniversary. although, it was the custom, Sot'eewt teaches

that in future world it wil be changed due to the advancement of human

-2o,4-

COMPARISON OF THE SPIRITUALISM AT.{D THE MATERIALISM AS REFLECTEDIN THE YE]?/SM WITH THOSE IN TI{E SO"'AESANISM

intelligence.canon 2.3.I.3.2.

At the time of inheritance, one, as a parent, should distribute theproperty equally among the first son, second son and daWhters exceptthose who are unable to keep it.

canon 2.3-1.3.4.

The second son oqht to fulfill his filial duff to his parents duringtheir lifetime and after their deaths as the first son did in the past

These two gists are the doctrines of Sot'aesn which are to be transfigured.

To sum up

Vedic people invoked god in order to get the progeny for thecontinuation of the lineage. The progeny was expected to make his lineage wellknown and to perform rifuals. This custom was existing even in Koreaespecially with the first son of the family. However, Sot'aesan preaches thateven daughter and adopted child should also be regarded as important as theFirst son of the family.

5.20- The origin of Pain and Pleasure

The pain and the pleasure are dependent on the attachment anddetachmenL When the people are involved by the natural feeling it brings pain.On the other hand when one detaches from all the desires and feeling one getspleasure.

4.V.4.15.7.(867) said

I drive away pa.ssions inimical to furer sentiments, and baser intentions.Far off be lust and anger, which are my foes. I firmly fix in my heartthe might of fu, which is ttre winner of all things. May all the learnedpersons listen to the resolve, I, a believer in Truth. make.

It is said that the passions, sentiments, lust and anger are the enemy of onewhose heafi is firrnly fixed to the god. He enjoys the pleasure by thedetachment of the natural feelings.

-2p'6-

COMPARISON OF THE SPIRITUALISM AND TT{E MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN TI{E SO?'A.E'SEIV/SM

Sot'aewt said (Discourse 3.18.)

Therefore, one ought to eliminate from one's treart unrighteous wishes

and stop doing what is wrong."

Discourse 5. 18. expressd"......Mor@ver, love can be proper or improper. Unless it is a proper one,

you should be able to sever it. Even if it is a proper one, you should

not be attached to it if you feel it is likely to disturb other importantmaftersi you should take a resolute step to carry out your duties

without being disurbed by it" This is a way of keeping yourself from

the attachment of [ove. If you pursue the moral cultivation of not being

moved by these two ways continuously, yotr will soon attain a perfect

mind."

Love can be divided into two kinds viz. proper love and improper love and

improper love causes pains. Even though it is proper love, however, if one

attaches to the love, it also brings pain.

B.G. 2. 15.

That man , O the best of men, is fitted for immortality, whom these do

not torment who is balanced in pain and pleasure and steadfast

Balancing of pain and pleasure and steadfast mind leads to the pleasure.

Canon (3.14.2.)describe the reason of the Pleasure and Pain as follow.

1.One is ignorant of the causes of pain and pleasure.

2.Even if one knows the causes of pain and pleasure, one does not putinto practice what is right.

3.One has formed the energy of habit as firm as steel and rock byacting , seeing, hearing, and thinking as one pleases without anymental and physical discipline.

4.One has not perfected practice until one has rremoved evil habit andtransformed one's temperament by disciplining one's mind and body inthe dharma.

5.One is eager to achieve whatever one does without taking the leastpain.

The origin of pain is the ignorance of the causes of pains and it is necessary totrain oneself by the proper order in order to get the pleasure.

-m0-

COMPARISON OF THE SPIRITUALTSM AND TI{E MATERJALISM AS REFLECTED

IN THE YEDISM WITH THOSE TN TTIE SOT'I ESANISM

B.G. 15.8.That happiness which arises from the contact of tlre senses and their

objects and which like nectar at first but like poison at the end-it isheld to b Raiasil<a

H Happiness browht by the senses changes into poison and in the end and it will

tums into the pain.

Sot'aesut said that (Discourse 3.18.)

The Master said, 'TVhen you cultivate One Mird, sometirres you do iteasily and sometimes you find it difficutt to do iL Do you know why? Itdepends on whether you do things right or wrong. Those who do what

is right may find it complicated and difficult to do it at the beginning;

however, the more one does righteous things, the more one will feel

magnanimous and calrn, so that their future will be wide open and the

cultivation of One Mird will be successful. Those who do what is not

nght may find it pleasurable and ersy to do it at the beginningl

however, the more they do it, the more painful and complicated they will

feel, so that their future will be closed and their cultivation of One Mind

will be unsuccessful. Therefore, one ought to eliminate from one's hearl

unrighteous wishes and stop doing what is wrong."

Urnighteous wishes bring about painful and complicated state-

To sum up

The passions, sentiments, lust and anger bring pain in the both religions.

Balancing of pain and pleasure and steadfastness lead to the pleasure in the

Vedism The origin of pain is the ignorance of the causes of pain and it is

necessary to frain oneself by the proper order in order to get the pleasure

according to the Sot'aewism

Happiness broWht by the senses changes into poison and tum into the

pain. This is the concept of both religions.

5.21. WomenThe role of a women in Vedic rriod was important in the focus of the

sacrifice. In every sacrifice, the wife of the sacrificer must associate with her

husband. Thus, the sacrificer cannot perform sacrifice alone. However, Saci, the

wife of Indrui is known to have protected the rear side of battlefields. Br. Up.

-a07-

COMPARISON OF T}IE SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN TFIE SO?'A.ESAN/SM

also enjoins some offerings for one who desires that his daughters be a scholar,

a named one. In Rg. Veda teaches, the maidens could choose their husbunds attheir will. All the house material belonged to her. she had a status of offeringhospitality to gusts Being a weaker sex, woman were protected, by sons, father

or husband. Otherwise, as we know the Rg. Sttlda expressed the wife ofgambler was touched by the others and even in Mahabharata- Therefore, therole of a wornan in Vedic rriod was important but it was subordinate to men.

Whole Suktas of A.V. 2. 30. shows the role of the women in Vedic period

clearly.

A.V.3.r4.2. (U)

O brideeroom, the observer of Yutus utd Niyurws, refulgent with thesplendour of knowledge and Bruhnuclula (celibacy) , let this maiden,

serving as thy wife, eqjoy domestic life. May she remain bound in the

ties of domestic life in the house of thy mother, brother, and father.

It shows the role of women was clearlv that of serving, enjoying domestic lile,and for the families.

A.V 2.30.5.(324)

This girt, longing for a husband has entered domestic life, I longing fora wife, have entered dorrrestic life. Just as a horse neighs in pleasure atthe sight of fodder, so have I entered domestic life, full of prosperityand love.

The role of wife lies in love, domestic life, and prosperity.

A.Y3.L0.2.Qn)

The learned fel delightd to see that newly married gir[, who affordscomfort to all like Night , is a source of happiness in dorrestic life likea cow, and ges full of love toward her husband. She is the misEessof the house of her husband, who nourishes the children with food. Mavshe bring abundant happiness to our society.

The maiden who is the wife of bridegroom enjoys the domestic life and servesher husband. The woman is connected with the prosperity and the abundanthappiness of society. It might be a representation of the women in ancientperiod in the whole world. In such circumstances a woman had to depend on

-208-

@MPARISON OF THE SPIRITUALISM AND I'[IE MATERIALISM AS REFLECTEDIN T}IE YEDISM WITH THOSE IN TT{E SO?'A.ESIA//SM

the husband and parents.

A.V.3.LO.3.@n)

Thou whom with reverence we approach, O wife, the afforder of solace

to the household lord, and the better half of her husband, vouchsafe uschildren long to live, bless us with increase of our wealth.

Sot'aewt criticised the status of the woman in the past. (Canon 2.3.1.2. 2.)

A woman depended on her parents when young, on her husband aftermarriage, and on her children when old. She did not receive aneducation like a man due to unequal rights. She did not have riehts insociety, nor did she have the right to inherit property. She could notavoid restrictions on everything she did with hen own mind and body.

It is supported by the Sot'aewtism, in the past, a woman was discriminated bythe unqual rights. However, in the future, according to the sot'aesnism awoman must live according to the Self-reliant.

Canon l.2.3.3.expressed (What the Self-reliant Should Do for those Relying onOthers)

l.One should not grant the request of dependence by anyone who can beself-reliant.2.At the time of inheritance, one, as a parent, shoutd distribute theproperby equally arnong the first son, second son(all the sons) anddawhters excexrt those who are unable to keep it.3.After marriage, each spouse should be economically independenti theprimary concern in malTied life shotrld not be confined to love butextended to one's duties and obligations.

There will be equivalence between a man and wornan. If both share equalinheritance ftnm the parents. The woman should be the economicallyindependent from her husband. There was a anottrcr category of women in theVedic rriod which was called Bralvruoadhvah The life of women ofBralmowd'inyah category was distiryryished from the life of ordinary woman inthe Vedic friod.

To sum up

-209-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE TN TT'E SOT'AESANISM

In the Vedism, two categories of the life of women are observed. Therole of ordinary wolnan was to perform domestic work only. Therefore, thewonuln had to fully depend on her husband or parents. However, Sot'aeffinteaches that women in the future should have self-reliant and should not dependon the parents or husband economically.

5-22. Worldly Desire and PurificationThe subject matter of the desirable things were various in Vedic period.

Searching for the ultimate truth, Bliss and Wisdom together, Strength, Riehtway for cultivating morality, Beneficience, fame. well-being, longevity, materialobjects, Progeny, Love etc. which are not different from those of modernsociety. Uwnistuds preach that the fulfillment of spiritual desire is possible bymeditating upon the syllable aum with a purified mind which is correlated wittrthe contemplation or meditation of the supreme. It means that the worldlydesires which lead the people to the undesirable goal can be purified by theausterity. Even the Sot'aesuism, which did not deny the material objectswholly, emphasized the purity or control on oneself through the right order, thenonly one can enjoy material world h-uly. The methods of purifications arevarious viz. practice of Meditation, Prayer, Repentance. The Vedism adds therituals to the above list. Repentance is also described in two ways(It has beendiscussed in the chapter two). Even a sinner, throwh the severe and sincereausterities by the comect order, is able to be one with ultimate truth. This isthe theory of the Vedism and the Sot'aesuism both. Dturrna is meaningful inthe context of contnollftE Artln ord Kanu, which otherwise lead a person tocommit sin.

AV. 3.13.2.(60.)said

Homage to The o God, who never allowest a devotee deviate from thepath of righteousness, and because Thou makest our life full ofpenance. Be gracious to our bodies, give our children happiness andjov.

Here the description of righteousness and prcnance occurs. We can see that thelife of the sages was full of austerity and observance of Dlurnw" Dlunrnregulated the Artlu otd Kann The Vedism teaches that When oneself observesthe Dharma, the happiness of progeny also follows.

Discourse 3. 4. of Sot'aesqt remarked

-210-

IN THE YEDISM WITH THOSE TN TTM SOT'4.8S/N/SI4

"If you have entered the Son(rneditation) monastery for the first time for

intensive Son(meditation) training, you will find it hard to keep up with

the regular courses. If you become proficient at Son(meditation) training

and if you zlre well trained rnentally and physically, you will realize that

thene is no other life rnore comfortable and blissftrl than this' You had

better check whettrer you find it hard or joyous to follow the daily

required courses. If you find it hard, it is because of the condition

resulting from Up-zs.e{Kaxriul in tlrc defrled world' If you find itjoyous, it is because you are on the riSht track to attaining

Buddlaltaod"

The intensive Son (special period of intensive meditation) training also is

the austerity which is considered to melt the Up-mtg (Kantu) created

by the previous life. Therefore one should be hained mentally and

physically by The Three fold training which brings comfort and bliss at

the end.

Isa.Up. lJ.

terw tyakterw blaniitlu, nu grdlnh lcaqvsuid dlwwm

(Know that) all this, whatever moves in this moving world, is enveloped

by God . therefore find your enjoyment in renunciation i do not covet

what belongs to others.

The god pervades the world Therefore the sage recommends the renunciation

and not to covet the wealth of others. The passage tyalctetu bla&iitlalt

means, enjoy throqh tWga or renunciation of self will.'166)Therefore, it does not

mean that renunciation of the world is necessary. It suggest that one should

follow ttre rishteous way while living in the world.

Discourse 2.4.

Heaven and Earth, all things, tlre dharma-realm of empW space - - all

these are none other than the universal Buddha. Theefore, we should

always treat atl things everywhere with such a prre heart and pious

attihrde as we have when we reslst the Buddha.

The word Universal Buddha means the Ultimate tmttl.. And all the beings and

the non-beings are the manifestation of the Ultimate Futh. Therefore, one

should have similar attitude to all the beings.

Katla. Up.1-3.4.

465) Radhakrishnan, ibid, p. 567.

-211-

COMPARISON OF THE SPIRITUALTSM AND THE MATERIALISM AS REFLECTEDTN THE

The senses, they say, are the horsesi the objects of sense the paths(they range over); (tlre self) associated with the body, the senses andthe mind -wise men declare- is the enjoyer.

Katlu. Up.1.3.9.

He who has the understandirq for the driver of the chariot and conbolsthe rein of his mind, he reaches the end of the journey, that suprerrreabode of the all-pervading.

Atmm is comparcd with the owner of the chariot, and the body being thechariot, intellect is the driver, the horses are said to be the senses, manas is therein by which the intellect controls the senses. It means one should controlledoneseH as the charioteer controls the horse, attain enlightenment by conholingoneself.

Sot'aesut said (Discourse 7.7.)

"The purpose of a Gyun-sutg (seing into one's originat nature) by thepractitioner lies in attaining Buddlufuiod through using one's mind andbody as perfectly as one's original nature with the knowledge of it(Gyot-song). If one, upon sening into one's original nature, does notexer[ oneself to attain Buddlulwd, one will be like a nice lookinelead-axe, producing no merit."

The purpose of a C.yan-sutg is nothing but to use ones mind arxC body asperfect as the original nature with that( Cryut-song) knowledge. Of course,There are no similarities between the l{atta Up. and the Discourse 7.2.However, ttre teaching of two texts lies in training ones mind and apply it tothe activities of the body.

B.G 6. 1O expressed

A yogi should always try to corrcenFate his mind livinc alone insolihrde, having suMr.red his mind and body and got rid of desires andpossessions.

It is necessary to minimize the bodily requirements for the sake of achievingthe spiritual advancernent. For that purpose, Yogi should remain alone in asolitude place.

B.G 6. 12.

Sitting there on his seat, making the mind one-pointed and restraining

-212-

IN TIIE YEDISM WITH THOSE IN T}B SST/@SANISM

the drinkinC faculty and the senses, he should practiseself-purification.

yoga for

When the sense organs extend to the outer world, the grre inner self losses it'spurity. Therefore, Shri Krislna teaches that one should practise yoga forself -purification.

Sot'aewt said (Discourse 3.2.)

The effective way of attaining the SpiriUral power of Cultivation inmotion and quietude lies in: (i) not doing anything that will disturb orcarry away your mind and in keepins away from such mattersi (ii)responding to all matters without attachment of love or greed and incultivating uanquil state of mind in all mental spheresi (iii)concentrating your mind on what you do without being carried away toany other matteri and (iv) pnacticing Intoning the name of a Buddha orSitting in Meditation whenever you find leisure.

This is the instruction of the way of attainine the Spiritual power ofCultivation in motion and quietude. Here we catn find some similar instructionsbetween the Vedism md the Sot'aewtism. However, the Sot'aesqtism does notteach that one should take solitude place for the sake of practising med.itation.B.G 6.18.

When the disciplined mind rests in the Se|f alone, fre from desire forobjects, then is one said to be established in yoga.

The true Yoga rneans the resting of mind in self only giving up all the desires.Nothing can be move this mind which is firmly established in yoga. So1aesutsaid that (Discourse 3.19.)

"In general, a human being lives either in a state of motion or at restand there are two aspects of spirit c€ilmness, external and internal Bye<ternal calmness is meant that you rernove the sotrrce of Mdevtl)which would dishrb your mind by refraining from foolish and dishrrbingthings. This requires you to make mindful choice of right from wrong inaccordance with the moral sta'dard of righteousness. By intsnalcalmness is rneant that you cultivate mental calmness by keepingdefi.lement from arisingi for this you may practice Intoning the Name ofa Buddha or Sitting in Meditation when you are free from work. youwill be able to attain the mental imperhrrbabitrty bv practicing bothexternal and internal calmness as the two are the basis of each other.,,

-213-

IN THE yEDlSM WITH THOSE IN THE SO?,A,ES./4I//SM

In order to attain the nrental imperturbability(even-tempered)state of mind,according to the Sot'aewism, requires two types of calmness viz. extemalcalmness and internal calmness. It is possible to accomplish by the Three-Foldtraining. The purpose of the attaining the rnental imperturbability lies in oneselfin becoming free from all the desires.

8.G.5. 26.

The Beatitude of Brahman is both here and here after for thosefuryasiru who have shedGiven up) lust and anger, subdued theirminds and realized the Setf

The Sazyasln is no more conscious of his b<xdy like the ordinary human being.He is therefore liberated even while staying in body, because he is the one whogets free from all the desires.

Sot'aesqt said (Discourse g.ZO-)

Everyone has things one loves to do and things one hates to do.Deluded beings are attached tc those things they love when they meetthem, losing sound spirit, and when they face matters they hate to do,they have an abhorrence of them and ignore what they ought to do,thus failing to fulfill their duties. Such people force themselves roembrace agony and suffering, and they will be deprived of mental peaceand the light of wisdom.........You should always do what is right withoutbeing attached to what you love to do or abhoning what you hate todo; you should be a man who can utilize all circumstances but not onewho is draeged by myriads of circumstances. Then you will maintainyour own nature of True Thusness forever.,,

Attachment, towards good or bad is the hinderance to attain enlightenmenL Ifoneself rely upon the agony or abhorrence or love which is followed by thefunctioning of the sense organs, will never attain tJltimate huth. Therefore,material objects are indispensible for the human life and the role of the householder is inevitable for the formation of the society, however, it has to becontroled by the mind which is trained by the right order.

To sum up

Functioning of the sense organ brings desire or pleasure according to

-214-

ones mind. Worldly desire brings pain if it is not accomplished by oneself.However, one cannot always fulfill desire which arise every moment. Therefore,one has to control desire through the austerities. To contnol mind throughthe practice of austerities or training by the right order in order to elevorateone self appears in the both religions. But theory of the Vedism, especiallyteaching of the uwistuds, viz. to stay in isolate place and resort torenunciation does not appear in the Sot'aewism. The Sot,aewism neverteaches to stay in isolaG place in order to attain enlightenment.

-216-

COMPARISON OF T}IE SPIRITUALISM AND TFIE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE Su|'AESANISM

CHAPTER SD(

Comparison of M&s,lla in the vedi"sm and rrae-Tal in theSot'aesonisrn-

The description of furnsam given by RadlaKrislvtut is 'we are boundto the endless procession of events called funtsana.'4ffi)

Liberation entailed the lcarrna, fumsm and penance or asceticism.Especially Liberation is involved with Karnu- The deeds(Karma) of the beingslead to the Samsara Thus, if there is no larrru then the effort to get ttreLiberation through practice meditation" yoga and good deeds of human beingwill be meaningless. But as we have seen the correlation between deeds of thebeings and the Dlurma world, the functions of the cosmic order involve all theactions of the beings and lead to the saftEarcL Therefore, in order to get thefreedom from the salrlsam for the human beings, penance or ascetic practice isone of the means. The functions of the mind which lead to the lcarrtu orliberation can be controled by the practice of meditation and. yoga Unless onecontrols one's own self, it is beyond the expectation to attain enlightenment.Directed by this theory, I would like to discuss this chapter.

6.1. The origin of Cause and effect (I(arrna(Ve) or Up(Sot,))'The principle which governs this word of becoming is called Karrtu.$r)

The Karma governs world and the universe consist with two things viz. timeand space. Therefone, Th1 theory of Karnta should be focused in two aspectsi.e. aspect of time and aspect in space- Firstly, aspect in the concept of time is,always, involved by the theory of Sanmru we know what is the concept ofpast, present, and future. But only a few people are able to consider about theprevious birth and the next birth, especially the westerners. Unless we haveaccurate idea of Samsam, it is difficult to interpret the idea of Karrtu in aproper way. Secondly, aspect of the concept of space is involved by themanifestations of ultimate truth i.e. earth, heaven, mid-region etc.

Whenever we do some work with sentient beings and non sentient beyrgswe create the new Karnu in every momenl Karrta, always, is associated withfunctions of the mind. The functions of the mind is rooted through theoperations of the sense organs. According to the functioning of the senseorgans' the good and bad Karma will be related the individual. Thus, it is said

466) Radhakrishnan, The principal Upanisads,p. 113.2167)Radha Krishnan, The principal Upanishads. p. 113.

-216-

COMPARISON OF TI{E SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE TN TIJE_SATAESANISM

that A man becomes good by eood works and evil by evil works.'168)and also

'A good mind brings forth all kinds of good. A bad mind brings forttr all kinds

of badness. Therefore, the mind is the source of all good and 6"6ttss5.'469)

According to the Mtnd Up. desire, passion tranquil etc. are the causes of all

beurgs which lead to the endless cycle of the birttr and o"6it16.470) Thus the

function of the mind is the origin of the funsm. According tn Uwisluds, the

word Karma is used in three senses firstly, in the ordinary sense of work as isdone by the hands, se.condly, in the sense of Vedic sacrifice, and thirdly, in the

sense of virtuous and vicious deeds. According to S. Dasgupta, "The originalconcept of Karma consisting of actions, occupations, and accomplishments

assumed a religious significance in the performance of sacdfice.47l) Indian

tradition holds three kinds of Karrtu. I) Smdtita Karma 2) Prarubdla Kanruand 3) Kriyarrwta Karma. Among them, fuidlita Karnu appears in SlulidlqnUwzislad I.7.52. and Prarabdlu Karru appears in Paipplada kmhita (AtlannVediya 4.4.)

According to Sot'aewism, because the mind is related to theHo-gong-Bob-gye. whatever deeds are performed by beings go to theHo-gong-Bob-gye. And it comes back to individual when one takes nextbirth. It is possible because of the spirit of faunas rooted in theHo-gong-Bob-gye. There is a strong evidence of the theory of furn"sra artdreward of Karnta in the Brafunma text. In the Kausitaki Bralwwta the animalstake revenge upon a rnan in the next world unless he performs the correctritual. The pa.ssage 'the animals take revenge upon a rruln in the next world'contains two meanings. one is the theory of knsara as it mentions next birth,and second is the theory of the award of Karma as it mentions 'take revenge.'

In this context, wendy Doniger o'flaherty remarks that "clearly, we aredealing with taboo violation rather than with religious ethics or rnorality.4?2)However, I cannot accept the view of wendy Domger o'flaherty. In my opinion,it clearly expresses the Birth and Rebirth and Award of deeds and not a tabooviolation.

Similar expression occlrs in ttre Sot'aesuism. ( Discourse 5.12.) Whilethe Master Sot'aesqt was at Pong-nae Cloister, he heard the sad shriek of a

468) Br.Up. 3.2. L3.469) Discourse of Sotaesan- 11.1.470) Mundaka Upanishad, 3.2.2; 3.2.5.471) S.Dasgupta, Development of Moral Philosophy in India, p.68, Munshiram Manohar{al

Publishers hrt Ltd, 1994.(second ed.)472) Wendy Doniger O'flaherty Karma and Rebirth in classical Indian Traditions, p.

l57,Motilal Bnarsidass, 1983. India.

-217-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDTN THE YEDISM WITH THOSE TN T}IE SOT'AESANISM

wild boar which a hunter had shot, and sai4 "\Mhen one thing gains, another

thing is harmed." He said further, "From the wild boar's death, I can infer whatit did in its former lifei and fmm the hunter's killing tfre wild boar, I can inferwhat he will encounter in the future." Here the former life means previous birthand the future means either in this life or next life. Of course, Sot'aewt dres

not expressed about ritual which is not concemed with religious order inSot'aewisnt But here also we find ttre theory of birth and rebirth, and the

theory of award of deeds throWh the death of wild boar.

ClwtUp. said (3.14.1.)

Verily, this whole world is Brahman, from which he comes forth,without which he will be dissolved and in which he breathes. Tranquil,one should meditate on iL now verily, a Irrson consists of purpose.

According to purpose a person has in this world, so &es he become on

departing hence. So let him frame for himself a purpose.

Radlnkrisfutst said that Brahman is prior to all and produce all this. andSlwil<araanya explained tqijalqt, Gansarn ktulu idarn bralnu, tqijalm itil Ja as

beginning, /a as ending, and cur as continuing(breathing). Therefore, it expressedthe going, coming and continuing which indicates the knsra.Sot'aesut said that (canon2.6.)

Being turns into non-being and non-being into being,

TurnfurS and turning to the ultimate,Being and non-being are both void,

Yet the void is also complete.

Here, non-being into being indicates coming. Being turns into non-being meansgoing. And tuming and tuming to the ultimate means continuing. Therefore itexpresses the continuing of birth and death. And being and non-being arc bothvoid means in the ultimate truth, ttrere is no Ywtlne (furnsad in the ultimatetruth. Yet the void is also complete means the hollowness also is complete withtruth i.e. Still there is a Ymhre in the manifestation world- Therefore, thehollowness of tlre ultimate truth ancl the completeness of the ultimate truth bottlare expressed here.

R.g (10.129.1.)said thatThe non-existent was not, the existent was notl then the world wasnot the firmamenl nor that which is above (the firmament). How couldthere be any investing envelope, and where? Of what (coutd there be )

felicity? How (could there be) the deep unfathomable water?

-218-

COMPARISON OF THE SPTRITUALISM AND T}IE MATERTALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SOT'AESANISM

The sage expressed that there was nither the non-existent nor the existent.

There was no firmament, nor that which is above (the firmament). Wilson

explained it as follow, "Ttre Non-existent etc--To render this phraseology

intelligible we must reshict the meanings of sat and asat ('eons" and

"non-eons") to visible brakrti utd purusa), or Hindu cosmology to matter and

spirit which in the Vedic system would not, as in the wntkltya, have a

distinct existence, but would be blended (mixed) and lost in the one invisible,

immaterial, incomprehensible First Cause, or Bruhttu, in the intervals of creation,

The language used in describing this is usually somewhat vague ,but the notion

is evidently that the first Cause was in the beginning undeveloped in itseffects, and existed before either inactive matter or active spirit , considered as

distinct, it is not intended to be said that no cause or origin, no Author of the

universe , existed before creation that He created 5611"473)yifh the help ofVistatnu Purqta.

Sot'aesan said (Discourse 7.11.)

The Master wrote a verse frr his disciples at Pong-nae Cloister:

Alongside the winding Dath in Mt. Pynson,

Rocks stand hearing the sound of running wateriIt is non-existent and non-existent,

even non-existent also non-existentIt neither and neither even neither also neither..

Sot'aesqt expressed the principle of the nature. It is the expression of theultimate truth. Originally, there were no Rocks and the sound of running waterin the ultimate truttl. Therefore He said non-existent. But it surely existsthrough manifestation. Thus he said even non-existent also non-existent i.e.

existent. It is, It neittrer and neither because there is no form and name,

sound mountain rock water etc in the ultimate truth. but as a manifestation,people put the names. Thus he said even neither also neither. i.e. either.Therefore, this stanza expressed the world which is visible world and invisibleworld both.

Eg said(l0. 129. 4.)

In the beginning there was desire, which was the fixst seed of mind;sages having meditated in their hearls have discovered by their wisdomthe connexion of the existent with the non existenL

The l?.g said that 'In the beginning there was deshe'. Therefore, the desire was

473) Rs. Vol,4. p. 516, Trans. Wilson,

-219-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALTSM AS REFLECTEDIN THE YEDISM WITH THOSE TN TTrc SqL'AESANISM

the cause to create something the connexion of the existent with the non

existenL Thus non existent is connected with the karma theory with desire

which was the seed of mind.

Sot'aesot said that (Dscourse 9.5. )In the realm of the original naurre exists neither name nor forrn, neithergoing nor coming, neither birth nor death, neither the Buddha nor a

&luded being, neither void nor Yalfur (Niruou), nor this word ofnegation. It is neither being nor non-being; however, a universe

spontaneously comes into being, which transforms throqh formation,

abiding, decay, and voidi alt things go throwh

Sot'aesut expressed same way that 'In the realm of the original nature existsneither being nor non-being. however, a universe spontaneously comes intobeing, which bansforms through formation, abiding, decay, and voidt all thingsgo through.'

DInSm Janefu said "when one thing manifested thousands of beingsfrom the concealment of itself, it manifested as bad Karnu or good Kanru as itis. The concealment and manifestation are the nonbeing and being respectively.Originally, the fundamental principles of the ultimate truth has nothing. And outof it, suddenly, one thing (probably similar to Hirwrya Garbtw in Vedism) isarising and out of it heaven and earth , human being were manifested. Fromwhere the one thing has come from? 'fhe existence (one *ring) came from thenonexistence." And he said further that "The mind is rooted in the ultimatetruth, When it is manifested through thousands mind, it appears as it is."474) itmeans whatever created in the mind it rnanifested whatever created by themind. Here also the connexion of the existent with the non existent is stated.Therefore, the theory of the Karnu and the funsm is connected with thecycle of existence and non existence.

To sum up

The theory of futnsam in \redism is connected with non existent. i.e.unmanifest existent. And there wa^s nothing else in the beginnine. Theexistence arisrrg from the non existence is connected with the Karma theorywith desire of the mind.

The theory of knsara in Sot'aesqusm is connected with non existent,The existence arising from the non existence and a universe spontaneously

474) Dhasan Jongsa, The Fundamental principles of the Nature, vol.2. p.30b.

-u20-

COMPARISON OF TIIE SPTRITUALISM AND TIIE MATERIALISM AS REFLECTEDTN THE YEDISM WITH THOSE IN TI{E SO?'A.ESA.IV/SM

comes into being. Ard the soul of the animate depends on the firmament.

Therefore, whatever animate is created in the mind it goes to the firmament.

According to the operation of the mind of individual, ttle Up(Karnu)associated with ttre individual whatever it is good or bad.

The view of the creation of tlre world is also dissimilar to that of TheVeda, which expnessed 'In the beginning there was desire of pruiawti' whichwas the first seed of mind and the Sot'aewisrn expressed that a universe

spontaneously comes into being.

6. 2. The functioning of the KarmaThe functioning of the karma is effected by the human affairs. Arxl the

thousands of the human affairs are lead by the karma of individuals. the law ofKarma is not external to the individual and The judge is not without but*i6hin.a75) Thus, The creation of the Karma is deeply associated with thefunctioning of mind. Thus Mait- Up. said "It is with the mind, verily that one

sees. It is with the mind that one hears. Desire, conception" doubt, faith and

lack of faith, steady-fastness and lack of steady-fastness, shame, meditation,all this is huly t1ind."476)[Jp. expressed that all the feelings are with the mindIt means that all the feelings are based on the mind.

The Sot'aesqtism has the sarne conception that is expressed in thescriptures of the Sot'aesqism very frequently. e.g. (The Dscourse 5.5.) "Afollower of this Order, havrrg a rnaritat houble with her husband, hated hirnsaying that she would not marr5r him in their next rebirth. Hearing this, theMaster sai4 "If you wish to avoid the marriage ties with him, you shouldneither love nor hate him, treating him with a disinterested state of mind."Here, the words love, hate, disinterested etc. are also mind. Lr this regardingMait Up. said "Mind 'in truth' is the cause of bondage and liberation formankind"4n) And Br. Up. 3.2.13. satd ptmyorsai pt^rveru blutni, pryh ppeneti."verily one becomes good by good action, bad by bad action." Here, it isclearly expressed that the l{at'nu becomes curuse a neqr existence. Therefore,the mind is the fundamental source of bondage and liberation both.

sot'aewt also teaches the importance of the mind very ftequentlybecause the bondage of birth and rebirth is due to functioning of the mind. hesaid that "It is not so urgent to teach people rnyriads of scriptures and

475) Radhakrishnan, ibid, p. 114.

476) Maitf,i Up. 6.30.

477) Maitri. Up.6.35.

-u21 -

COMPARISON OF TTIE SPIRITUALISM AND THE MATERIALTSM AS RBFLECTEDIN THE YEDISM WITH THOSE IN THE SOT'AESANISM

encourage them to do good as to help them believe in and be enliehtened to thetruth of neither arising nor ceasing and the causal law of causal t"6i6,rgion."478)

Sot'aewt emphasized that the most important thing is the realization of thecausal law of retribution and be enlightened in ultimate truth.

The theory of the cause and effect is the basic principle of the religiousattitude that if we know what is the cause and effect, no one will dare tocommit sin or wrong and the world will become the paradise on the earth. Itmight be, the function of the individual Karrna can effect not only oneself buteven the social reformation. e.g. if the good Karma of the members in thesociety or of nations, the reformation of the society would be better, because

the mind of the people, in good Karnu ascend oneself to better stage and ifthe majority members of the societies perform gcrd, Karnu, it will influencethe others. If the Kantu of the majority members in the society or nations arebad then the reformation of the society would be worse. The future of the eachsociety also would be different. Therefore, the function of the individual deeds

can influence the individual progress as well as the progress of the society. i.e.

attain enlightenment for individual and the social reformation and worlddevelopment.

AV 7.6.r.$755)said

Immortal is the treaven. Immortal is the atmosphere. Matter the motherof all is immortal. Immortal is Father God. Immortal is the soul thatnourishes the body. All divine objects are imrnortal . five vital breathsare immortal. All that is born and shalt be born is immortal because ofits immortal cause.

Immortal, who attained enlightenment, shall be bom immortal because of itsimmortal cause, i.e. the function of the cause and effect awards. He is the onewho is not dragged by ttre cycle of birth and rebirth.

Sot'aesan said (Discourse 9.26.)

Therefore, if the cultivator of the way is enlightened to one's originalnature, cultivates it thereupon, and acts right, distinguishing right fromwrong, then eventually, one will develop an adamantine spiritQms-dq), with which one can freely choose one's reincarnationwithout being dragged by the wheel of the six directions of rebirth.such a one c€rn also attain the ability to devote oneself to spiritualcultivation, touring the Ho-gong Bob-Gye with onty the adamantine

478)Dscourse of the Sot'aesan chapter 5. On the Causal l-aw of Karmic Reftibution. 16.

-&2-

COMPARISON OF THE SPIRITUALISM AND TFIE MATERIALISM AS REFLBCTEDIN THE YEDISM WITH THOSE IN TFIE SCI"AESANISM

(diamond) spirit leaving the body behind.

One who is attained enlightenment will stay in firmament with adamantinespiit (yong-dad. It also is the high stage of the Buddlns and sages whoserebirth was not dragged by furnxra

R.g (7.86.0.)said that

It is not our own choice , Varua, our condition (that is the cause ofour sinning): it is that which is intoxication, wrath, gambling ,

ignorancei there is a senior in the proximity of the junior: even adream is a provocative to sin.

The sage Vasistla argues that it is nither his fault and will nor his power tocommit sin. The condition appointed by destiny at the time of birth is the causeof the committal of sin. Wilson said this would make the Veda authority forthe popular notion of fate and consequent transm€ration.azg) As it istransmigration, it also is one's own karma related with previous birth. Thereforethe functioning of Karma is related with the funsra The r?s/n said 'It is notour own choice , O Vanfita, our condition (that is the cause of our sinning)'this committing of sin is not ones own choice but it is due to our conditions,the condition created either in this birth or previous birth.B.G. 8.6. preaches

Whatever being a man thinks of at the last moment when he leaveshis body, that alone does he attain, o Kaunteyu, being ever absorbed inthe thought thereof.

The dying man assumes at the time of death, a mental make up based onhis aptitude in the course of the career and the last moment is the mostimportant for the next life..Sot'aesut said that(Discourse 9.3S.)

One who is gmd-natured but suffers miseries in the present life is theone who unawarely produced evil karma in the early years of one,sprevious life but turned one's mind from evil to good upon repentance inone's later y€rs. Thus, the one thowht of one,s last moment becorresthe first thought of one's next life.,,

The significance of these words is the thought at one's last moment is verymeaningful hence it becomes the first thought of one's next life. It means. the

479) Re. Samhita, Vol. 3, p. 311, translated by V\rilson.

-aB-

COMPARISON OF TI{E SPIRTTUALISM AND TT{E MATERTALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN 'I'I'fi._SOT:AESANISM

deeds of this life ensures their other birth- i.e. the functioning of the cause andeffect is related with the cycle of birth and rebirth.Following words make it clear.(Clwtgsut Jongx 5.44.)

The Master said, " It sometimes happens that a good man lives awretched life and a villain (roeue) lives a prosperous life. It is becausea man, though good in this life, cannot escape any evil karma from hisprevious lifel and a trutn, though bad in this life receives reward ofsonre any gd l{anru performed in his previous life. Hence, do notjudge a man on the basis of what you see him now.

Therefore, one cannot judge a man on the basis of the present situation thatgood people live in pitiful life and villains (rogue) live a prosperous lifebecause of influence of the previous life.R.g 9.73.9. said

The thread of the sacrifice spnead ol'er the filter extends by its act tothe tip of Vanttu's tonguei the wise approaching reachd iti but he whois incompetent for the rite sinks (in hell) even in this world.

The reward of the deeds are conceivable even in this birth. It might be theconsideration of the people in general that refribution of karma acts for the nextbirth. But here it is said that functioning of l<armic retribution is also occurseven in this world.Sot'aesot said(Dscourse 5.31.)

"The causal law of l<armic retribution for human beings is not muchdifferent from this, so that one necessarily receives rehibution for goodor bad karma either in the present life or in the fuhrre, depending onthe nature of the karma."

Sot'aesut also preaches that receiving the retribution for good or bad larrrwoccurs either in the present life or in the fuhrre. Consequently, if one receivesretribution of. Karrtu in the present life, it's retribution in the next birth wiu bereduced and one's life will be promoted.

Br.Up. 4.4.5. said

That self is, indeed, Brahman , consisting of (or identifid witD theunderstanding mind, [ife sighL hearine earth, water, air , ether , lightand no light , desire and absence of desire, anger and absence of anger,righteousness and absence of rightenusness and all things. This iswhat is meant by saying, (it) consists of this (what is perceived),consists of that (what is inferred). According as one acts , accordingas one behaves, so does he become. The doer of good becomes good,

-424-

COMPARISON OF THE SPIRITUALISM AND TTIE MATERTALISM AS REFLECTEDN THE YEDISM WITH THOSE IN THE-S-AESANISM

the doer of evil becorres evil. One becomes virtuous by virtuous action,

bad by bad action. Others, however, say that a person consists ofdesires. As is his desire so is his will ; as is his will so is the deed

he does, whatever deed he does, ttr,at he attains.

Here, the self is identified with Brahman. The good deeds lead to good fruitaward and the bad deeds lead to the bad fruit award. Here the procedure of the

karma is mentioned that from desire, will immerses and from will, action occurs.

Thus, one make one's own fortune by one's own deeds. B.G. 6.41. teaches thathavrng attained to the worlds of the righterus and having lived there forcountless years, he who falls from yoga is rebom in the house of the pure and

Prosperous.480)

Sot'aesut said (Discourse 5.9.)

Moreover, if your ascetic practice is good, you can always be on theprogressive path of the six directions of rebirth and you will be on a

higher level than the evil affinity so that the evil retribution you sufferwilt be minimal. [f you always render meritorious services to the public,

you will always be protected wherever you may go, and, hence, the evill<nrrnic agent will not be able to tind an opportunity to attack. In thisway you can mitigate the fixed karma with the power of good l(nrm&"

Here also Sot'aesut expressed that if one's ascetic practice is good, it leads totbe progressive path of the six directions of rebirth. And it will be minimizedthe bad affinity. In other word ,if one's ascetic practice is bad, it leads one tothe wrong path which influence the bad affinity in the next birth.

Br. tlp. satd Q.2.2.)

Do you know how people here on deearting (from this life) separate indifferent directions?......... Do you know the means of access to the path

leading to the gods or of the one leading to the fathers? i.e. by doingwhat the people go to the path of the gods or the path for men, theone that leads to fathers and the one that leads to the gods, By these

two all that lives moves on.

By doing one's own deeds, the distinctive way of the soul is expected that vb.the one that leads to fathers and the one that leads to the gods. It also is thefunctioning of Karma.

480) B.G. 6. ,10-43. described regarding obtaining of the next world by the one's ownKarma.

-u26-

COMPARTSON OF THE SPIRITUALISM AND 'I'HE MATERIALISM AS REFLECTED

IN T}M YE'ISM WITH THOSE IN TTIE, SOT'AESANISM

B.G. 2. 27.

Death is certain of that which is borni birth is certain of that which is

dead. You should not tlrere fore lament over the inevitable.

The birth and the death are deeply connected each other. Similar expression

occurs in the Sot'aewisnt

Sot'aewt said (Discourse 9.1.)

It is because tlre enfuhtened ones understand that only those who can

die a good death can get a good birth and live a good life, and those

who get a good birth and live a good life can die a good death, and

because they understand the principle that birth is the fundamental

source of death and death is the fundamental source of birth.

To take the eood birth is also the functioning of the cause and effect of the

previous birth and to have a good death is the effect of the deeds performed in

one/s own life. Therefone, the birth and the death are important matters for all

the beings which lead to good or bad effects in next birth.

To sum up

The conception of rnind which creates the larma of individuals are

corresponding in two religions. The mind is the cause of bondage and liberationfor mankind.

The functionurg of. lcarrnic retribution i.e. the reward of cause and effect

also occurs even in this world. C'enerally it is said that the reword of cause

occurs next birth.According to Vedism, Sunsara bounded by the immortal. But this theory

could not found in the Sot'aesnismAs one make one's own l<nrma one is leads to fathers and the other

is leads one leads to the gods. The concept of ttre world of the fathers and

that of the gods are not found in the Sot'aesqismThe theory of 'good birth leads to good death' occurs in the

Sot'aesanisrn is the important fact for all the beings.

6-3- The effect of Kannas and Instruments of committing sinClwL Up. said that 'Beautiful characters attain covetable births and ugly

ones miserable bifths.'481) Therefore, the significance of the Kanru effect iscorrelated with merits and committing sins. Traditionally, it is said that, sins

-224-

TN THE YE'ISM WITH THOSE IN THE SWAESANISM

are committed by the body, speech, and mind The i&a of transference of sin

from one to another is quite conunon. There is a stanza wherein one seeks to

transfer his sins to another. ( Rg.10.36.9) Sot'aewism accepts the view of

committing sin by three things'8z) This is the view of the tradition. Actually,

committing sin is rooted in the mind and these sins are manifested through six

sense organs. Among them, only the body and speech are dominant. Thus, the

mind, speech, and the body are said to be the instruments of committing sins.

As Sot,ae.san said "Though there are countless ways in which one may receive

ttre Karmic rehibution for various offenses one commits sins with one's body,

mouth and mind,"483)

The committing sin by the three instrumentals are various and it's

Karmic retribution also are various. 'If one hurts another's feelings by a false

charge, one will suffer from cardialsia (heart burn) in one's next life. If one

enjoys eavesdropping (listen in secretly) or casting a furtive glance at another's

secret, one will be bom as an illegitimate child, suffering from contemptuous

treatment and humiliation. If one enjoys exposing another's secret and

humiliating another, causing them to blush for shame, one will live an uneasy

life with an uCly birthmark or scar in the face in his next rebirth.'These are

the examples of the committing sins by the body, mouth and mind' However,

most of the sins committed by the human beings are through these three- With

this theory, let me compare the Karna and sin between two religions.

A.V 6. 45. Z.Q429)sard

Whatever wrong we have commit.ted, steeping or waking , by ill-will,

dislike , or slan&r, all these offences, which deserve displeasure , ruly

God take from us and keep them distanl

This stanza refers to the sins committed by ill-will i.e. the sin committed by

mind. It is the sort of the repentance by action because the Bsfu asked that

'May the god take from them and keep the sins at distant'. Here also it is

mentioned 'have committed, sleeping or waking'. It indicates that, they knew to

commit sin by awareness and commit sin by un awareness. Thus, their

intention was taking away all the sins from them whether they have

committed it by awareness and commitd sin by un awal€ness.

Sot'aesan said that ( Discourse 11- 36.)

zl8l) Chan.Up. 10.7.

482) Sung-ga(gospel song), 87.

483) Discourse. 5. 13.

-227-

COMPARISON OF THE SPIRITUALISM-AI{D 'fT{E MATERIALISM AS REFLECTED

IN THE YE ISM WITH THOSE IN TFIE SO"'A,ESAN/SM

"Therefore, those who commit sins are not always originaly evil. many

of them, without knowing the principle of what is sin and what isblessedness, ofLen commit sins unconsciously."

Sot'aesqt expressed the committing sins by consciousness and unconsciousness

both.Tait Up. (1.2.1.)said that

Srak of the truth.

Practice virtue.

I.et there be no neglect of your daily reading

Let there be no neglect of futhLet there be no neglect of virbue,

l,et there be no neglect of welfare,

kt there be no neglect of prosperity,

Isa Up. l.do not covet what belongs to others.

Speak of the tmth. Practice virtue etc were teaches by Upanisdes that itmieht be who do not neglect all the duties considered as the sinner which

committed by speeches and mind.

The chapter 11: The Precepts in the canon of the Sot'aesanism expressed that7. Do not be jealous.

8. Do not be gredy.9. Do not be angry.

10. Do not be deluded.

These sins are basically committed by the mind. There are three stages of theprecepts in Sot'aesanrsrn The division of the three stages is inevitable for thesake of the discipline or devotees. Iiach stage has ten precepts and there are

thirty precepts all together. These precepts, which I have mentioned abovebelong to the third stages. It means that thoqht of jealousy, grd, anger,

delusion also are considered as committing sins even before expressed by mouthor body.

Following stanza from the fr.g (f0.16a.3.) also expressed various kinds ofthe sins committed by speeches.

Whatever sin we have committrd by speakins to (others) , speaking

against (others), speaking (evil) about (others), whether awaking orsleeping, rnay Agni rernove all such hateful sins far from us.

-u28-

COMPAITISON OF TTIE SPIRTTUALISM AND TT{E MATERIALISM AS REFLECTED

IN THE YE'ISM WITH THOSE IN THE SO"'A,ESIN/SM

Here, the three speakings are mentioned as kinds of sins i.e. 1) committed by

speakine to (ottrers) 2) speaking against (others) and 3) speaking (evil) about

(others). These sins are committed by the speaking is expressed.

In the precept in the canon of the Sot'aessism, it is said that

6. Do not speak ev:I^. 2. Do not speak of the faults of others.

7. Do not quarrel without jusffiable reason.

Among them 6. Do not speak evil. 7. Do not quarrel without justifiable reason.

belong to first stage of the precept, and 2. Do not speak of the faults of others

belongs to second stage. It means even though no differences are found in the

both teachings, the Vedism did not enumerate the precept by the stages. Unlike

The Vedism, the Sot'aesnism enumerates the precept by the stages for the

sake of the discipline.

R.e (10.9.8.) also.

Waters , take away whatever sin has been (found) in me whether Ihave (knowingly) done wrong , or have pronounced imprecations(against holy men) , or have spoke.n uncruth.

Here, two kinds of sins are expressed viz 'pronounced imprecations (against

holy rnen),' and 'have spoken untruth'.

The precept in ttrird stage in the Sot'aesutkm, is expressed as

'Do not be double-tongued'

Tai. Up. 1.11. said

Havrng thaught the Veda, The teacher instructs the pupil. Speak the

truth. Practice virtue. I-et there be no neglect of your (dailv) reading.

In the Discourse of Sot'aesqt (S.?fi-) it is saicl that"The third is for one to speak ill of and be jealous of a benevolent one.

The fourth is for one to mingle with a group of wicked people and help

them. The fifth is for one trr obstruct people from having faith in a

truthful religion and hinder its progress. Anyone who does not abstain

from committing these five evils will never be released from the three

-u29-

COMPARTSON OF TTM SPTRITUALISM-AT{D 'TF{E MATERIALISM AS REFLECTEDIN TT{E YEDISM WITH THOSE IN THE-SC,1Tj4.€SANISM

evil paths of transmigration [the hells, hungry ghosts, animals]."

Among them, The third one 'one to srak ill of and be jealous of a benevolent

one' and the fifth is that 'one to obstruct people from having faith in a

tmthful religion and hinder its progress'. are the similarities between the tworeligions.

AV 6.rt5.2. Q647)

If I, a sinner when awake or sleeping, have committed sin, free me

there from , as an animal from a stake, fiom pa.st and from fuhrre guilt.

This is the starza of recompence for the three times. i.e. past, present, and

future times. The meaning of the three worlds in Sot'aesqnsm indicates thepast, present and future times. It does not mean that Heaven, firmament and

Earth.

R,g (10.71.9.) said thatThose who do not walk (with the Brolwutwd in this lower world not(when the gods) in the upper world--they are neither Brahmarws norofferers of libationsi they, devoid of wisdom attaining Speech , havingsin producing (Speech) , becoming ploughmen pursue agriculture.(i.e.unknowingly draw lines of speech, like ploughmen)

This stanza clearly shows the theory of the cause and effect reward. Accordingto the function of mind i.e. 'devoid of wisdom attaining Speech', cause tohaving sin producing (Speech)that whose future is confirrnd i.e. 'becomingploughmen pursue agriculfure'.Sot'aesqt said that (Discourse 5. n.\

The Master said, "There are three kinds of bad Up (Karn-n) whichshould be drcaH. The first is to prejudge and plot against another forbad doing from mere outward signs. The second is to be jealous of thefriendly relationships of other people and come between thern The thirdis to use one's vicious cleverness and mislead therewith innocent peopte.

One who commits these three bads will be born blind, mute or insane

as a retribution in one's next rebirth."

Here are expressed the three kinds of bad deeds which lead people tn l{armaeffect in the next birth. These sins are committed by the mind and speech. Ofcourse there are no similarities between the R.g 10.71.9 and the Sot'aesan'sDiscourse 5. n. But each teachings show that the performance of the deed andfunctioning of mind and speech of the people will be rewarded in the future.

-230-

COMPAITISON OF THE SPIRITUALISM A}ID THE MATERTALISM AS REFLECTED

IN TT{E YEDISM WITH THOSE IN THE SOT'A.ESAN/SM

And whatever people live in this world is the effect of. Kantu which committed

by them in the previous life.

AV 2.10.6. (208) said

O patient , thou hast been freed from decease, from sin, from ignoble

deed. from the snare of malice and from the pain that weakens the

body. From family sickrrcss, poverW, domestic calumny, malice, and

Ms (Varrd punishment for sin, do I free and save thee. I render tlrce

sinless through the knowledge of the Vefus. May both , the Earth and

Heaven be auspicious to thee!

Here the family sickness, poverty, domestic calumny, malice are connected withthe sin. and Varna is the god who punishes and forgives the sinners. Sin isalso connected with the Kantu. And AV z.rc whole Sukta are concemed with

the sin and sickness. Rsfu of this Sulda said that he saves the patient throwhthe knowledge of the INdwttras of Vefus. Here the knowledge of the Muttrasrefers the ladder which leads beings to the tlltimate truth.

Sot'aesan sauld

The Master answered, "For a long trme I have tried to abstain from

knowingly doing any wrong, however, my hardships seem to be the

effects of having unknowingly suppressed the malice and in spite ofobstinate sentient beings while delivering numberless people during many

Gop (l<alpasl of reincarnation." He said further, "Even the Buddha who

delivered sentient beings by correct B& (Dlunrd cannot offset the

fixed karrna with his ability, and the merit for blessedness of the

lowliest mortals cannot be offset by their bad Up-Z@S (lsrnd.However, Buddlas and Bdhisathns with extraordinary ability can

satisfy within one life span the karma which they are supposed to sufferfrom for many rebirths, thoqh they cannot eradicate the karmacompletely."

This is the Discourse of the Sot'aewt at the time of suffering from thesurveillance of the [Japanese] authority and difficulty in guiding the minds ofpeople . And one disciple asked him reason of difficulties with it. Here I wouldlike to discuss regarding whether the sin committed by oneself can be offsetcompletely or not. Sot'aewt said that Buddlus and Bodhisattuas cannoteradicate their own larnu completely. But they can reduce the effect of bad

karma in a birth instead of suffering from the multitudinous births.Sot'aesryt said that (Discourse. 5. 14.)

One of his disciptes asked, "For what kind of evil karma might one be

-e81-

COMPARISON OF THE SPIRITUALISM-AND 'LHE MATERIALISM AS REFLECTED

IN TTM YEDISM WITH THOSE IN THE SO"'A,ES/.4//SM

struck to death bv lishtning?" The Master said, "The lcarmic cause of

one's being struck by lightnins to a sudden death is that one must have

struck many people like lighbrine. For instarrce, if one killed a great

many people by abuse of one's official authority or sword or caused a

great harm to many people by enforcing bad laws, one might be struck

to death by lightning."

Sot'aewt's discourse expressd the award of the Karnu that If one misuse

one's official authoriff or arms etc lead him to the effect of bad Karru like, tobe struck to death by [ghtning.

To sum upThe significance of the Karma effect is the correlation with committing

sins and sins are committed by the body, speech, and mind in both religions.

The committing sin is also of two types that committing sin by

awareness and committing sin by un awareness, in both religions.

Veda expressed 'devoid of wisdom attaining Speech', causes to sinproducing (Speech) artd Sot'aewism expressed that bad deeds which lead

people to karma effect in the next birth.Sot'aesnisrn has the division of the three stages of the precept for the

sake of discipline of devotees.

AV 2-10.6. said that save the patient through the knowledge of the

Vefus. However Sot'aesut said that Buddlas and Bodhisttuas cannot eradicate

their own Karrru completely. But they can reduced the effect of bad Karma \na birth instead of suffering from the multitudinous birth.

Transference of sins to another appears in the Vedism. However, the

view of the Sot'aesqu'sm is different that no one can transfer ones own sin or

blessing to the others..

6.4. Method of exterminate sin

Exterminate sin by the austerity or expiation and repentanceThere are two types of getting freedom from the sins in the

Vedism. Firstly to avoid the sins before one executes the sins. Secondly, torepent after committing sins.a&l) Committing sins by mind or sense

organs are able to be wiped off through the repentance. The Vedic sages

invoked gods to relieve them from s\ns. Vantru is the god who is invokedby sinners for forgiving them. He is described as omniscient. who knows

&) Re. 7.4. the entire Sukn

-232-

COMPAITISON OF THE SPIRITUALISM AI{D THE MATERIALISM AS REFLECTED

TN TTM YEDISIl4 WITH THOSE IN THE SOT'A.ES/.4/ISM

the thought and deed of men Ttterefore, Rshrs invoked Varuna, with

offering explanations for his misdeeds and begs to be excused. So far as

there is concern with the repentance, all the religions have it's own way.

B@ause, Repentance in general is the first step in discarding an old lifestyle and cultivating a new tife. And it is the first step one takes on the

good path, leaving the bad one. Therefore, if one who intends to get

freedom from the Karma or fumxm, must take Step towards the

expiation and repentance. The sincere confession to the objects of the

religion is the prerquisite for the these types of the austerity.

Sot'aesarn said that(canon 3. 9. Silent C,onfession and Prayer)

Since anyone who das things conftary to tlre vow will instead be

punished by the great power of the Fourfold Grace, one can only be

said to know the orisinal purpose of silent confession and prayer if one,

bearing this point in mind, does not offer any false confession or

prayer.

When one offers a silent conflession or a prayer, one starts it with the

following words:

May Heaven and Earth watch over me!

May Parents warch over me!

May Brethren respond to me!

May l,aws respond to me!

I, who am in&bted to thee, hereby confess in front of. Bobshinbul(Dlunnal<ayu-Buddha), the original source of the Fourfold Grace!.

This is the examples of the confession towards the repentance ofexpiations in the Sot'aesarnisrn

Mwt Up. 1.2.11. said

But those who practise austerity and faith in the forest the tranquilknowers who live the life of a mendicant , depart freed from sin,

through-the door of the sun to where dwells the immortal, imperishableperson.

As far as there is a concem with repentance in VedIsm, it is obvious fact thatthe concept of repentance is scatterd through out the Samhitas and the

Uwnisluds. It means that the history of sin can be traced back to the historyof the human existence. In ancient era it is possible that the method of the

-233-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SO?'AESANISM

repentant was based on the Repentance by Action. e.g. n.g 1.97.1. 'May our sin,

Agni, be repented off i manifest riches to us i may our sin be repented off'.R.S 1.97.2- 'We worship you for pleasant fields, for good roads, and for riches:

nray our sin be repented off.' Sins in this Sulda (Rg. l.Vl), the sage Angtrusaprays to the Asni to release him of sins. It appears that he is repenting for theperforrnance of a sin. However, there is no sin in the ultimate truth because

originally nzune, form, smell, sound etc do not exist in the ultimate truth.Therefore, for oneself who attained ultimate truth, sin is not a sin because he

became one with brahman or ultimate truttl.

Br.Up. 4.3.2I. said thatThis ,verily, is his from craving, free from evils free from fear. as aman when in the embrace of his beloved wife knows nothing without orwithin, so the person when in the embrace of the intelligent self knowsnothing without or within. that verily, is his form in which his desire isfulfilled . in which the self is his desire. in which he is without desire.

free from anv sorrow.

This passage mentions the self who is without desire and free from sorrow. i.e.

who attained emancipation, for him there is nothing without or within.Br.Up. 4.3.22. said that

There (in that state) a father is not a father , a mother is not a mother,

the worlds are not the worlds, the gods are not the gods, the Vedas arenot the Vedas. There a thief is not a thief, the murderer is not a

murderer, a C.qdnla is not a C,utfula, a Paulkas is not a Paulftaw, amendicant is not a rnendicant, an ascetic is not an ascetic. He is notfollowed (affected) by good, he is not followed by evil for then he haspassed beyond all the sorrows of the heart.

It is clearly expressed that beause he has passed beyond all the sorrows ofheart, there is no name and form in him.

Same expression ocfllrs in the Sot'aewfism (Canon Repentance).

Il by sincere repentance and practice, the practitioner is enlightened toone's Buddha nature which is calm and alert, and tlrereby attainsfreedom of the mind, one can choose one's Clton-Up (natural Kanrw) as

one pleases and free oneself from birth and death. For such a one,

there will be nothing to take or forsake and nothing to hate or love, so

that the triple world and the six realms of existence wilt be of one

equal flavor. For such a one, motion and quiebude, favorable andadverse conditions are equally nothing but SunfuIae (furndhil. Forsuch a one, myriads of sin and suffering will vanish as ice melts away

-234-

IN THE YEDISM WITH THOSE IN T}IE SA@SANISM

in hot water so that sin and suffering will no longer be sin ard

suffering. As the light of ttre wisdom of one's own self-nahrre radiates,

the whole world is none other than a Buddhist seminary and the whole

world is none other than the Pure I-and, where not an iota of sinfrrl For

such a one, myriads of sin and suffering wilt vanish as ice melts away

in hot water so that sin and suffering will no longer be sin and

suffering. char:acteristics can be found. This is the so-called repentance

of Budu (Buddtnd arrd Jos (patriarchs), and the Daes'ng (Maluvaru)

repentance. Only on this stage can it be said that the Zoi-Up (sinful

Karrtu) has been completely cleared up'

Here also it is expressed that 'For such a one, myriads of sin and suffering will

vanish as ice melts away in hot water so that sin and suffering will no longer

be sin and suffering' for the one who attains enlightenment.

The Sotbesnism has Two kinds of repentance. viz. the Repentance by Action,

and the Noumenal Repentance. 1) Repentance by Action is done by sincerely

repenting one's previous offenses in front of the Innut sang' and Order and by

doing eood of all sorts. D The Noumenal Repentance is done by getting

enlightened to the realm which is originally devoid of sinful nature and thereby

eliminating all defilements and delusions in one's mind.'45)Though, there are two

sorts of repentance, it need.s to take both forms of repentance in order to wipe

off all sins whatever one commit before. By it, one can eliminate the roots of

greed, anger, and delusions at the same time. On the other hand, Sot'aesqt

emphasized that originally, there is no sin in the pure nature but it arose due

to the functioning of the mind.a86)

Sot'aesn said (canon 3. 8. The Discourse on Repentance)

one should do both forms of repentance, thus doing all good actions and

eliminating the roots of greed, anger, and delusions at the same time.

In this way, the bad karma accumulated for thousands of kalpas will be

cleared away just as one who wishes to cool the water in the cauldron

adds a great amount of cold water to the boiling water and extinguishes

the burning fire underneath.

Sot,aesut compared repentance by two forms with a great amount of cold water

and extinguishes the buming fire underneath for the sake of make cold water in

the cauldron with the burning fire. It is the direct way to be free from the sins.

485) Canon 3. 8. The Discourse on Repentance

486) Gospel song of Won-Buddhism,87.

-235-

COMPARISON OF THE SPTRITUALISM AND THE MATERIALISM AS REFLECTED

IN TTM YEDISM WITH THOSE IN THW

However, it is the most important fact that to be avoid commit sins is better

than to repentant after commit sins. Therefore, ancient sages tried to avoid

commit sin and used invoke god for protect from the sin.

R,g 10.36.2. said thatMay the intelligent and truthful heaven arrd earth defend us from sin,

and from malignant: let not the malevolent Nirrtt have power over usl

we solicit to-day this protection of the gods.

Re. 10.%.3. saidMay Aditi , the mother of the opulent Mitra qtd. Varuru, preserve us

from all sin , may we hasten to celestial light , which is free from

oppressors: we solicit to-day this protection of the gods.

A.V. 6. 45. I. (1428) said

Sin of the Mind , avaunt, get away! Why sayest thou what none should

say. Go hence away , I love thee not , go to the forests and the trees.

My heart is in our homes and cows.

Through these stanzas, we can perceived t.hat the Vedic people attempt toavert the sins with the help of supreme power as well as one's own effort. tr/a

S (20.20.) described the waters purify from sins.

Sot'aesut said that (Dscourse. 2. ffi.)

"The roles of religion and statecraft are like those of a loving motherand a strict father in a family. Religion, being based on supernahrral andmoral principles, trains people in monrlity to pevent them from doingsin and to direct them to do good, whereas statecrafl, being based onlaw, metes out reward and punishment to citizens in accordance withwhat they do.

Here also it is expressed that Religion trains people in morality to prevent themfrom doing sin and to direct them to do good. Artd Sot'aesqr considered it as

the role of the religions.

Kau Up. 11. 7. said

Now next are the three meditations of the all-conquering l(il$itakL'tteall-conqnering Kausitnki, indecd, used to worship the rising sun, havingperformed the investiture with the sacred thread, having fetched water,having thrice sprinkled the water vessel saying, You are a delivererideliver me from my sin. In the sarne nanner he (used to worship thesun) when it was in the middle of the sk1' saying, you are the high

-236-

COMPARISON OF TFIE SPIRITUALTSM-AND-TI{E MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE TN TIIE SO?'A.ESAN/SM

delivener, deliver me brghly from sin. In the sanre rxlnner he (used toworship the sun) when it was setting saying, you are the full delivererl

&liver me fully from sin. Thus whatever sin he committed by day orby night that he removes futly. And likewise he who knows thisworships the sun in the same mumner and whatever sin one commits byday or by night , that he removes fully.

'KanL Up. said that By the austerity, whatever sin one commits by day orby night , that he removes fully.

Sot'aesut said that (canon. Repentance)

If one wishes to extricate oneself from sins orrce and for all, one should

do both forms of repentance, thus doing all good actions and eliminating

the roots of greed, anger, and delusions at the same time. In this way,

the bad karma accumulated for thousands of Gop Q<alpad will be

cleared away just as one who wishes to cool the water in the cauldron

adds a great amount of cold water to the boiling water and extinguishes

the burning fire underneath.

Two kinds of doing practice Repentance, i.e. the Repentance by Action, and the

Noumenal Repentance, the bad Up-zutg (l<nnru) accumulated for thousands ofGop (Kalpasl will be cleared away

R.e L0.132.7. said

From you , brilliant through your functionsi have sat downl now mount,(each of you, his) chariot, which rests on the yoke, which abides in theforests, (to overcome) those (people) who clamour against usi Nnnedluwas preserved (by you) from sin , the pious worshipper was preserved

from sin.

Eg' expressed that the pious worshipper was preserved fiom sin. It shows,because of worship one could preserve oneself from the sin.R.g e33.) Rshi Grtxntada mentions

You, Rudru. are the chief of beines in glory: your , wietder of thethunderbolt, are the might of the mighty: do you waft us in safety over(the ocean) of sins: repel all the assaults of iniquity.

This hymn is addressed to the Rudra and the R.s 2.33.4. ta Rudra as 'thechief physician amongst physicians' R,g 2. 33. 7. expressed Rudra as 'thedispeller of the sins of the gods'.'lherefore, the Gd Rudm appears as therepeller of the sins as well as the repeller of the diseases.

-237-

COMPARISON OF THE SPIRITUALISMN-_THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN TFIE SO?'A.ESAN/SM

A.V 4.33.8. (852) said thatO God, just as ocean Ghirr'd;u) is crossed throwh a shig so let us cross

the ocean of misery in this world. Destroy Thou our sins.

Rg. 5.4.9.(3686)

You convey us, jatad.euas, zlcross all intolerable evils, as (people

are carried) over a river Ghin&i by a boat: Agni, who are

glorified by us with reverer4e, such as (that shown) by Afn, knowyourself the protector of our persons.

The most interesting object is that the Rshi of this mantras considered the

world as the ocean (river i.e. Shindd of the sin.

Sot'aesqt said that (canon 1.1.)

Thus, the founding motive of thiS religious order lies in the intention todeliver all sentient beings sufferling in the bitter seas of misery to a

vast and limitless paradise by stubjWatinc the material power throqhexpansion of spiribral pnwer, Spiriual power shall be expanded byhaving faith in a truthful religion and training in sound moraliW.

The Founding Motive of the Sot'aesdnism is to deliver all sentient beings

suffering in the bitter seas of misery to a vast and limitless paradise by

subjugating the material power through expansion of spiritual power. Here

Sot'aesan also was considered the world as the bitter seas of miserv which issarne conception with that of Vedic sage's.

LV 18.3.22.(4381) said

learned persons, doing holy acts, beautifirl , worshipping God, purifytheir human generation, as a blacksmith smelts iron. Enkindling thesoul, exalting God, may they ofganize our assembly our assembly forlearned discussions.

R.9.4.2.17. sard

Performers of good works, brifliant and devout , the praises of the gods

have freed their birth from impurity as (a smith heats) iron: excitingAgni, elevating Indra, and wandering about (in search,) they have gone

to the vast (hidden) herd of cattlle.

Stanzas from the AV and R.g are the same and they refer to iron. Learned

- 2i|8 -

COMPARISON OF THE SPIRITUALTSM_AND'I'TD MATERIALTSM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE =SATAESLNISM

persons, doing holy acts or Performers of go<rC works, brilliant and devout,both are the worshipers of the gods. and their efforts for purifying themselvesis compared with the purifying iron by heating. It means that the fire isindispensible when the iron smelt for the purifying. Likewise, the person whointends to purify oneself from the impurity by birth, the repentance is inevitablein oder to purifying oneself.

The Sot'aesan said (Discourse 13.8.)

The way you do toilsome work for moral cultivation and public servicein this order, working at a factory, in a kitchen or a production

department, can be compared to refining iron at a smithy where varioususeful tools are made after the iron is refined of impure material. Youcan attain Bodhisattva-hood, as pure as pure gold with all the impureelements gone, only if you attain the Thre Great powers in such a

difficult condition. Since an outstanding personality cannot be attainedwithout training in difficult conditions, just as pure wroryht iron cannotbe made without the heat of tlre forge.''

Sot'aesan also expressed in a sarne way that an outstanding personality enablesto attain with heard effort as a smithy where various useful tools are madeafter the iron is refined of impure material. The method of attaining anoutstanding personality is through the Threefold training

To sum up

Two types of getting freedom from the sins appears in both religions.Firstly to avoid the sins before one executes the sins. Secondly to repent aftercommitting sins.

By the austerity, committed sin from the previous birth is also meltedaway in both religions. Here, Sot'aesni,srn needs two kinds of the repenranceviz. the Repentance by Action, and the Noumenal Repentance.

Vedism considered 'The world as the ocean of the sin'. Sofbesan alsoconsidered the world as the bitter seas of misery.

Efforts for purifying themselves is r:ompared with the impurity as (asmith heats) iron, in both religions.One must train oneself by the The 'I'hreefolcl Study 6amlnld.

-239-

COMPARISON OF TFIE SPIRITUALISM II{D-THE MATERIALISM AS REFLECTED

N THE yEplSM WrTH THOSE rN Trm sl/rltESdl{ISM

The concept of 'There is no sins in the ultimate truth or Brahman'

which is fundamental principles of the Noumenal Repentance' appears in both

religions.

6.5. Exterminate sin by the preaches

Three kinds of the preaches occurs in the human life. Firstly,

preaching by the words of ancient sages i.e. scriptures. Secondly, preaching

by the attitudes of the good and bad of all people. And thirdly, discovering

the teaching of truth in affairs and things that one handle.'t8i)According to

one's capability, one can exterminate sins ultimately. However, it will be

insignilicant that if one reads the scriptures without knowing the real

meaning which is concealed behind it. Therefore one must concentrate on

meaning of the scriptures.

A.V 2.7.2. ( 31 ) said

O preacher, occupying a lofty position, master of the Vedas, controller

of physical organs, eat butter in a measured quantity, and make the

sinners repent for their deeds through thy noble preaching.

Here the l?sftr expressed the repentance of sinners. It might be the repent of the

sinners who were well connected with the preaching of the Rfus.

Sot'aesan said that ( Discourse 6.16.)

The Master said, "By the time c.rne provides the Buddlu with food and

delightedly eats the leftover l'ood, one must have become very intimate

with the Buddha. One will naturally see what thre Bud.dlu does, hear

what the Buddha says, be enlightened to the correct Dlurma of the

Buddln, and will be imbued with the Buddha's habits. Accordingly, one

will have a good opportunity to be delivered, and attain Buddlulwodeasily. This is the implication of those words."

Here, Sot'aesut expressed that because of intimate relation with Buddlu, one

can see what Buddla does and preaches. Therefore, 'one will have a good

opportunity to be delivered, and attain Buddlufund easily'. This is thesignificance of the preaching. This idea is similar to the concept of sacrificethat when ones mind is nurished, ones act becomes pure. In the sacrifice, first,oblation offered to the god and then sacrificer consumes whatever it remains.

A.V. 2.7.3. (32) said[.et tormentors, marauders and cruei per:sons, repent for their deeds,

487) Discourse of ChangSan JongSa, 7. 116.

-240-

TN THE YEDISM WITH THOSE N TTD.SQTTESAAISM

tlrough the advice of a preacher. May ye both, the preacher and the

king accept this offer of ours.

The Rslu invoked that by the advice and the noble preaching, make the sinners

repent.

Sot'aesut said that (Discourse 9-2.2)

The Master addressed an assembly at a Son (meditation) Monastery, "Ifyou, severing the worldly attachment of love and vehement desire, purify

your mind and keep attaining the power of spiritual cultivation by

listening daily to ttre Bobmwt (Dlurrrw words), you achieve not only

your own deliverancei your B&b'ak (Dlurtna power) will fi[ the empty

Dharma Realm so that even the microbes and insects in that region can

be delivered. The Bobtyal<(Dharrna power) can be compared to the power

of the sun. The sun-beam has no intention to thaw snow and ice, but

they are thawed naturally by it. Likewise, the screen of past Upzang

Qannd of ordinary people and other sentient beings are sometimes

thawed(melt) by the Boblyol< (Dturrna power) of the practitioners of the

Way who have cut off bad mind and worldly thoughts."

Sot'aeson said that one can achieve one/s own deliverance by listening the

Bobmun (Dtnrrna words) and one's own power of Bob (Dturnd can be

delivered microbes and insects in that region.

To sum up

Exterminate sin by the preaches occurs in the both religions.

6.6.Asceticlife

Mun Up. 1.2.11. said

But those who practise austerity and faith in the forest the tranquil

knowers who live the life of a mendicant , depart freed from sin,

through the door of the sun to where dwells the immortal, imperishable

person.

MgrLtlp. expressed the immortal, imperishable person as one who practices

austerity and faith in the forest etc. According ta Radtulcrisfutsn, "spiritual life

in India has solitary meditation as one of it's essential stages. It has been the

cherished ambition and pursuit of the lonely ascetic. It is assumed that those

-241-

IN TFIE YEDISM WITH THOSE TN T}II] S_O"'A ESANISM

who are distracted by the cares and encumbered (hinder) but the possessions of

the world find it hard to s@ure their spiritual ends. Those emancipated from

these are free to devote themselves to the highest aim. When once the reached,

the Indian Soryasin travels at pk:asure and has no fixed residence or

occupation.'488)It means that for the convenience of emancipation Vedic people

used go to the forest without residence and <rcupations and concentrate for the

emancipation.

However, Is- Up. 2. said thatAlways performing works here one should wish to live a hundred years.

If you live thus as a man, there is no way other than this by which

Karma (or deed) does not adhere to yotl.

Unlike first verse from the Iw- Up.a$ it teaches "that salvation is attained by

the purification of the heart resulting from the performance of works done with

the notion that these are all for the l,ord and dedicate to him." Therefore, it

does not mean that one should take renunciation in order to practice austerity.

This suggests that one should perform action with detachment. so that it will

lead one to the realization.

Sot'aesant said (Discourse I. 16.)

They lived carefree on the food and clothing the laity provided, intoning

the name of a Buddlu or reciting certain Buddhist scripbures, strolling

ou[ of a stately temple building into a wood. Though not all Buddhist

monks tived like this, most of them led a life of leisure, purity, and

taste. While the Buddhist monks lived like that, however, the suprerne

Buddla Dlurrrw remained unknown to the secular world and the monks

fell to self-complacent Hirnytrn egoism. How could this be the original

intention of the Blddta?

Sot'aesan cautioned to live in the forest renounced the world, because the Bob

(Dlarmn, order) and the daily life of people should not be separated in the

future world. Therefore, Sot'aesn said, "A practitioner who trains one's mind

only in a quiet place avoiding all adverse conditions is like a fisherman who

tries to catch fish, avoiding water. It will not lead to any practical result. Thus,

one must train one's mind in adverse conditions of all sorts if one wishes to

cultivate the Way correctlyi for one can only attain the great spiritual power

which will be immovable in any adverse conditions if one trains one's mind in

4BB) Radhakrishnan, ibid, p.678.489) isavasyam idam sarvam yat kim ca jagatyarn jagat etc.

-242-

COMPARISON OF THE SPIRITUALISM NND 'IHE-MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN TT{E SATAESANISM

such conditions. If one trains one's mind only in a quiet place, one will lose

mental composure as soon as one confionts adverse conditions."

MunUp. 3.2.6. said that

The ascetics who have ascertained well the meaning of the Vedanta

knowledge, who have purified their natures tlrrough the path ofrenunciation, they (dwelling) in the worlds of Brahman, at the end oftime, being one with the immortal are all liberated.

One who has purified his nature by meerns of the path of renunciation is

liberated. However, The B.G teaches that performing action is higher path than

that of renunciation. It appears mainly l{arnu Yoga and fuzyasa Yoga

8.G.4.2. preaches

Renunciation and performance of action both lead to freedomi of the two,performance of action is superior to the renunciation of action.

Moreover B.G teaches that one should perform ones duty without attachment.

B.G. 3. 19. said

Therefore , constantly perform your obligatory duty without attachmentifor, doing duty without attachment man verily obtains the supreme.

Obviously, B.G. teaches to perform ones duty with detachment from the fruit ofaction. It means B.G never emphasized renunciation as ttte model of the idal11".4s0) This view is different from the view of Mtnd. Up.

Sot'aesan said that (Canon 7: How b ltactice Timeless Son)

Recently, there have been many who, thinking son (meditation) to tevery difficult have the opinion that no one with a family and occupationcan practice it, and therefore, son can only be cultivated by sitting on a

mountain. This opinion is based on ignorance of the great truth thateverything is of unitar-v nahrre. If son can be practiced only when one

is seated, it may not be practiced when one is standing. The son whichcan only be practised when one is seated but cannot be while standing

490) B.G. 3.17-26.

-243-

COMPARISON OF THE SPIRITUALISM_AND '[FIE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN TIIE SOTAESANISM

is a crippled soni how can it be the great way to deliver sentientbeings? Moreover, the self-nature is not limited in its emptiness and

calmness. If one practices son like a lifeless log, it is not tlre practiceof son to train the nature but a production of useless invalids.Therefore, the true son is practiced and funnae (snadhil is attained ifone's mind is neither disturbed in adverse conditions nor affected byconditions which arouse vehement desire.

The true son (meditation) should be practise while standing, working etc. i.e. inthe daily life viz. timeless son (meditation) and placeless son (meditation).Itmeans, Sot'aesnism does not teach the renunciation of the world in order toachieve the ultimate goal of the austerities.

To sum up

The renunciation was compulsory for the sake of austerity in Vedism.But it, mieht be, was not applied b all the subjects. And B.G. and Is- up.teach that the performing duty is higtrer than renunciation.On the other hand it is strictly prohibited to renounce the world for the sake ofpracticing meditation etc. by Sot'saenism. Sot'aeson emphasized that it is betterto practise all the austerities in the dailv life.

6.7- Samsara

Mund Up. teaches that detachment from the desire guides oneselfbeyond thre Sansara

Mund. Up. 3.2.1.

He knows that supreme abode of Brahman, wherein founded, the worldshines brightly. The wise man, who, free from desires, worship theperson, pass beyond the seed (of rebirth)

Mund. Up. says further (3.2.3.) that 'lhis self cannot be attained by instructionnor by intellectual power nor even through much hearins . he is to be attainedby the one whom (the self ) chooses. llo such a one the self reveals his ownnature and it suggest that (Mmd. Up. 3.2.4.) attaining ultimate tmth needsstrength through heedlessness and austerity with an aim. it is said that 'onewho strives by these means, if one is a krrcwer, this self of ones enters theabode of Bralurnn' As I have discusset atrout the Samsara above, always, itis involved with the theory of Karrru- Mund. LIp. said that 'Unsteady, verily,are said to be inferior Karrno- The deluded who cielights in this as leading to

- 244'

IE MATERTALISM AS REFLECTED

ESANISM

good, one falls again into old age and 4*11.'a9l) Due to inferior Karma' agaln

fall into old age and death. Even in sot'aeswtrsm it is said that when the

numinous consciousness (soul) leaves this body at death, it first follows what it

is attached to and then gets the body in accordance with one'S Karrtu' entering

the endless cycle of reincamation. 'Ilhe way to free oneself from the

transmigration through the six realms of existence (Yd<-D6)492) liss in having

no attachment and transcending. Therefore, Sot'aewt cautioned that 'If one

resolved to be free from kmsra, first above all, should not be attached to the

any kind of relations. therefore, if, on reflection, one had an attachment to

someone and could not be detached, one should let that mind go' If one cannot

do away with an attachment, one cannot enter true deliverance, and it will be

the cause of falling into the cycle of the evil path''a$)

Sot,aesn accepts the theory of six realms of existence which belongs to

the Buddhism. But according to DlnSan JongSa, there are Seven realms of

existence. Because, the theory of the six realms of existence exclude the non

sentient beings like trees etr. Dlnkn Jong So included even the non sentient

beings in the way of Yun-Hoi (sarnsard. In my opinion, the including of the

non sentient being is acceptable els Sot'aesan said the trees also are the

compatriot and it is based on the ultimirte truth'

The concept of the furnsra can traceci back to .Rg Vedic period. But it

is not clear that whether the Vedism has the division of the realm of Samsara

or not.

The concept of Samsara appears in the Rg L0-55'5'

The grey-haired has swallowrd the warlike (men) the scat[erer of many

foes , in battle being younC ; be hold the power of the deity (endowed )

with might: he dies to-day i he is alive to-morrow'

He dies today and He is alive tomorrow. it shows clearly the idea of the

Samsara And Vedic people believed that there will be rebirth as a progeny of

his own family. As it appeals in the r?.g-

Re 7.104.11. said,May he be deprived of bodily (exiskrnce) and of posterity: may he be

cast down below all the thrr- worldsi may his reputation, Gods , be

491) Mun. Up. 1.2.7.

4g2) Yuk_Do(six directions of reincarnation), Chon-do(Heaven), In-do(Human being),

Sura, Chuk-shaeng(animals) A-epi(tnl:rgry- ghost ), and Ji-ook(hell in the earth);

The Four forms of Birth ?ae(vivipirous). N-cn(oviparous), shb(waterborne), and

Fluu(metamorptric),493) Discourse, 9. 3.

-245-

blighted (harmful people) who seeks our destruction by day or by

night'.

According to wilson, 'May he be Deprived of Bodily Existence' Literally, may

be exist after his body and progeny' i.e., continue severed from them''

It is difficult to clarified whether Vedic people believed the six realms of

existence in accordance with the function of their minds and bodies or not. The

similar idea appeals in the stanzas but it is difficult to determined'

R.s 3.ffi.2. said

One stationary (year) sustains six burdens (in the seasons); the (solar)

rays spread through that Fue and extensive (term); three revolving

spheres are severally above , two of which are placed in secret, and one

is visible.

In this starv4 'One stationary sustains six burdens' has been mentioned. 'One

stationary' means one year and 'six burdens' the six seasons. Six realms are

compared with six worlds. There is a stanza which mentions 'three heaven and

three world' also.

Rg. 2.27.8. said.

They uphold the three worlds, the three heavensi and in their sacrifices

three ceremonies (are comprised) : b)' tmth, AdiSas, has your great

might (been prodrrced) , such as is most excellenti Aryorwn, Mitra arLd

Varuru.

According to Wilson 'uphold the three Worlds are Tisro bhwnir dlurayut:btatmi i.e. lolca, world or sphere, earth, firmament , and heaven : which the

Adityas support by supplying them with rain. The three Heavens--Trih d'yun,

the three luminous objects , diptut, which according to the Scholiast , may be

the three lolcas above the sky, Malur , J@7a, Satya , or the three luminous

deities , Agni , Vayu utd Surya

Sot'aesan said that (Discourse 9.11.)

The Master said, "When the numinous con:;ciousness leaves this body at

death, it first follows what it is attached to and then gets the body in

accordance with one's karma, entering the endless cycle ofreincarnations. Now, the way to free oneself from the transmigration

through the six realms of existence lies in having no attachment and

transcending karma."

-246-

Sot,aesn classified circle of birth and death through the six realms of existence'

The meaning of the 'Six realms of existence' is The Yuk-Do (six directions of

reincamation), namely, Ctnn-do (Heaven), In-do (Human being), Sura,

Chuk-shaeng (animal) A-sui (hungry- ghost ), and ti-(nk (hell in ttre earth);

Besides, The Four forms of Birth is Tae (.viviparous), Nan (oviparous), sltb

(waterborne), and .fJu.ra (metamorphic). These are the transformations of the Six

paths and Four forms of Birth. Actully, these theories are from the Buddhism

and sot,aesan accepts the theory from Buddhism. Among thern" the three path

viz- Chon-do (Heaven), In-do (Human being), Chttl<-stneng (animals) are to be

good or better path and the three path viz. Suta, A-Sui (hungry- ghost ), and

li-&k (hell in the earth) are to be avoided. Both the Vedism and the

Sot'aesqnism accept the soul. And the transmigration of the soul according to

their own deeds and thoughts.

Kath Up. 2.2.7. said that

Some souls enter into a womb for embodimenti others enter stationary

objects according to their deeds and act:ording to their thoughts.

Flere, Katlz Up. mentions that one can be bom according to one's deeds. Thus

the one's own deeds and thought r:rf previous life influence during the next

birth.

In the MaLnblnmf,o, when Subtudra was pregnant, Shri Krislna explained to

her how to enter the &kra Vyutu and that time baby in the womb was

listening and responding. However, Shri Krishna came to know that Subladra

was sleeping. Therefore, he stoped to explain how to come out of the &l<ra

Vyula. This incidence affected the life of Abhimuryu. This indicates that even

with the fetus stayurg in the ntother's womb also is affected by the

circumstances.

Sot'aesan satd (Discourse 4. 44.)

The Master, coming across a pregnant woman, used to say, "Refrain

from being hard- hearted, making han;h remarks, and acting ruthlessly."

He especially prohibited her from killing, saying, "As the numinous

consciousness coalesces with the fetus while stays in the mother's

womb, what its mother thinks, says, and does easily influences the

future character of the fetus. Thus, the pregnant woman's self-restraint

is of extreme importance."

-247-

N THE YEDISM WITH THOSE TN THI'_SO1:AESANISM

Sot,aesn expressed that the thoughts and speeches of the mother influence

the fetus who stays in the womb of mother. Therefore, self-restraint of

pregnant woman is very imPortant.

Kath Up. 1.1.6. said that

C,onsider how it was with the forefathersl behold how it is with the

later (men)i a mortal ripens like corn, and like corn is born again.

This is from the story of Naciketas. Radtakrisltnst says in this regard 'like a

blade of grass man dies and is bom again. Death is not all and rebirth is the

law of nature. The life of vegetation on the which all other life depends passes

through the seasonal rounds of birth, growth, maturity, decay, death and

rebirth. The unity of all life suggests the application of this course to hurnan

being u1.o'.494) The view of Radtnkrislnan is the sarne with the view of

Sot'aesanism that "the principle of birth, aging, illness, and death is analogous

to the rotation of spring, sununer, autumn, alnd winter". It is considered as a

cosmic sacrifice in the Vedism.

Following words are expressecl by Sot'aesn regarding thre Samsara.

(Discourse 9.9.) which are to be compare with the words from Katlz Up. 1.I.6.

Sot'aesut said that"Just as the sun rises in the east tomorrow although it sets in the west

today, the numinous consciousness which leaves the dying body returns

with a new body into this world although all sentient beings die sooner

or later."

Here, Sot'aesan compares the sun rising with the Samsara Therefore, if we

focused on the birth and death through intuition, death is not a death but

merely the changing of the shells.

Mtmd Up.3.2.2. satd

He who entertains desires, thinking of them , is born (again) here and

there on account of his desires . But of him who has his desire fullysatisfied, who is a perfected soul, all his desires vanish even here (on

earth).

Desires of the person whose desire is fully satisfied, can vanish even here (on

494) RadhaKrishnan, The principle Upanishads p. 597. George Allen &Unwin LTD,LonDon, 1{b8.

-214-

IN THE YEDISM WITH THOSE IN THE_SATAESANISM

earth). This is true of one who has attained enlightenment-

Sot'aesan said that (Discourse 9. 38.)

Tae-g asked further, "Can one be detivered only after death?" The

Master answered, "Since one can be detivered while living or after

death, it will be more effective for one to deliver oneself before death

than for sorrleone else to deliver one's soul after death. Hence, one

should always tame one's mind to be bright, clean and right so that the

six consciousnesses should not be tainted or defiled in the six dusts. Ifone attains to this stage, one will acquire the great ability to deliver

others, and will have finished the deliverance of one's own self.

Desire is causes the continuation of Sansara But one can tle able to be free

from the desire and controls circle of birth and rebirth even in this Earth.

Sot'aesqt suggests to deliver oneself before death.

Sueta Up. 5. 11. said

By means of thought, touch, sight and passions and by the abundance

of food and drink there are the birth and development of the(embodied) self, according to his deeds, the embodied self assumes

successivelv various forms in various conditions.

According to one's own deeds the self gets one's own form. Various forms inthe various conditions influence the birth. Even the food and drink are also the

conditions to take birth.

CtangSan JongSa said (Discours 5.6.)

The Master said, " One may be anxious to know about ones former lifeas well as saying of the Budclha, lf you want to know about your

former life, it is what you receive in this lifei if you want to knowabout your next life, it is what you are &ing. If the karma of yourformer life is good, you will receive what is good; and if the karma ofyour former life is bad, you will receive what is bad. The one whoknows this principle fries to do more goodi the one who does not knowthis principle does nothing but, deploring.

It is said that bad life and good iife are discriminated by ones own deeds.

Though, the character of the man is good but if he lives a wretched life, it isbecause of his deeds of previous birth. This theory appeals Both the Vedism as

well as the Sot'aesanism.

Sueta Up.3.21.

- et*9 -

COMPARTSON OF TTM SPIRTTUALISM-A}ID'LFIE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SO"'A^ESAN/SM

I know this undecaying , ancient (primeval) Self of all, present in

everything on account of infinity. Of whom they declare, there

is stoppage of birth. The expounders of Brahman proclaim Him to

be eternal

Here, the stoppage of birth is described. It means that person is never dragged

by the knsara. The stoppage of birth is potential to him who has attained

enlightenment.

Sot'aesan Said (Discourse 8.6.)

Thus, while ordinary people and sentient beings are dragged into the

cycle of the Six Directions of Rebirth and the Twelvefold Dependent

Origination, Buddlus, overcoming fixed karmas, are free to come and go,

and to ascend or descend [in the cycle of rebirth and in the Dharma

stagel."

Sot'aesan expressed that Buddtns who attained enlightenrnent are able toovercoming fixed Up-zang (l<nrnws) and are free to come and go.

Br. Up. 3.2.13. said

Yajnaoalkya, said he, when the speech (voice) of this dead person enters

in to fire, the breath in to air , the eye in to the sun, the mind in tothe moon, hearing in to the quarters, [he self in to the ether, the hairsof the body in to the herbs, the hairs on the head in to the ffees and

the blood and the semen are deposited in water , what then becomes ofthis person?

when one passes away, he is dissolves in nine kinds of matters. Out of them,some are elernents e.g. hearing into the quarters, the self into the ether andsome are not.

Clwtgsan Jongfu said (Discourse 14. 13.)

The spirit of the deceased (yong-gdl the four conditions of earth,water, fire, and wind of the physical form you had have atready been

dispersed, and the six roots of eyes, ears , nose, tongue, body andvolition have already lost their mental and physical characteristics.

ClwtgSan Jonsk addressed to the soul of the death person $ong-ga) that thebody consisting of earth, water, fire. and wind had have already beendispersed. The Sot'aesanism accepts the earth, water, fire, and wind as

elements.

-250-

IN THE YEDISM WITH THOSE IN TFM SOT'A.ESAN/SM

Katla. Up. 1.2.18. said

The knowing self is never born i nor does he die at any time. He

sprung from nothing and nothing sprung from hirn he is unborn, eternal,

abiding and primeval. He is not slain when the body is slain.

Radtal<ristnan explained that "The self constitutes the inner reality of each

individual. It is without a cause and is changeless. When it knows itself as the

spirit and ceases to know of itself as bound up with any name or form

(natrw-rayn) it realizn its tme nature." Thus the inner reality is changeless,

without cause. Thus there is no effect and no narne and form. And there will

be the no Sarnsra for him who attains enlightenment.

Sot'aeson said that (Discourse 9.5. )

The fundamental source of all thinss in the universe is also the realm of

the original nature which is essentially pure. In the realm of the original

narure exists neither name nor form, neither going nor coming, neither

birth nor death, neither Lhe Buddltz nor a deluded being, neither void nor

nirvana, nor this word of negation. It is neither being nor non-beingi

however, a universe spontaneously comes into being, which transforms

through formation, abiding, decay, and void; all things go through

The original nature is pure. It has no discrimination of name and form, being

and nonbeing, the Buddha and a deluded being etc. Therefore, there will be

no Samsara for one who attains enlightenment.

To sum up

The concept of Sansara appears in ttre both religions.

Both, the Vedism utd tle Sot'aesnism accept the soul. And the

transmigration of the soul according to their own deeds and thought in the both

religions.

Sot'aesnisrn has the theory of six realms and four forms of birth. It isthe way of recieving the form in next life as the result of the ones deeds.

Ones own deeds and thought of previous life influenced even duringnext birth. And death is not a death but merely the changing of the shells toboth religions.

-261-

COMPARISON OF THE SPIRITUALISM A}ID TTG MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE-IN THI] SqLAESANISM

Desire is cause of continuation of krnsra But one can be able to be

free from the desire and control the circle of birth and rebirth even in this

earth in both refuions.

The stoppage of birth is potential to him who has attained

enlightenment only. Only he is etemal according to Vedisnt

The highest stage of Sot'aewtism is that going and coming this world freely

without draggine by the Sansara

In both religions, there is no name and form in the ultimate htrth.

Tlrerefore, there will be no sarsctra for him who attained enlightenment.

6.8. Birth and Death

The subject matter of the Birth and the Death are the most importantfacts in human life. Because the good life is based on the good birth and thegood birth persuades the good death. 'fhe death which is good or bad are

influenced by deeds of one's own li{'e. Unless one lives considerable life, it is

burdensome to complete one's own life in favorable way. Thus it is said that"lf one on the deathbed is aware ol' the approaching final moment: first, one

should free one's mind from any thought anct exert oneself to maintain spiritualconcentration. second, if one must make a will regarding next birth, one should

have it made in advance lest it should disturb one's spiritual concentration on

the deathbed, for, nothing is more important, than spiritual concentration for a

dying person.4ss) Sot'aewt emphasizxd that the spiritual concentration in finalmoment is the most important- In ocler to continue the good life through thethousands of lives, one must know the principles and the nature of the birthand the Death. For that we must study the principles and the nature of thebirth and the Death. It is necessary for the sake of liberation from the birthand death and knowledge regarding the principles of the birth and death isinevitable for liberation.

Katlu Up. 2.2.5.

Not by any out breath or in breath does any mortal whatever live. Butby another do they live on which these (life breath) both depend.

lfhe dissolution of the body does not mean the dissolution of the soul.Sot'aesan satd (Discourse 9. 11.)

495) Discourse of Sot'aesan 9. On Deliverance 3

-262-

TN THE YEDISM WITH THOSE TN THE SAT'A^ESAN/S&1

The Master said, "When the numinous consciousness leaves this body at

death, it first follows what it is attached to and then gets the body in

accordance with one's karma, entering the endless cycle of reincarnation.

Now, the way to free oneself from the transmigration throryh the six

realms of existence lies in having no attachment and b:anscending Up(Karma)"

Sot'aesqt expressed that detachment and transcending Up (larrtd are the ways

to free from the bondage of furnsra

Br. Up.4.4.14. said

Verily, while we are here we mzry know this :if (we know it) nol we

would be ignorant , great is the destmction, Those who know this,

become immortal while others go only ln sorrow.

It is said that 'the great is the destruction'. Destruction here means deceiption.

Sot'aesan said (Discourse 9.1.)

The Master said, "Those who are enlightened to the brrth take the

matter of dying to be as imgrrtant as living while ordinary people take

only the matter of living in [he present life to be of great importance.

KatLn Up 2.3.6. said

Knowing the separate nature of the senses, which spring separately(from the various subtle elements) and (knowing also) that their risingand setting (are separate), the wise man does not grieve.

The material senses do not come from the self, that their rise and fall belong totheir own nature i.e. going and coming and rising and falling are their ownnature for the enlightened. It is the merely the cosmic law. Just like, when theperiod of changing of the season comes the trees change their elements also.

This is the principles of the Birth and the Death.

Sot'aesst said that (Discourse.9.16.)

Therefore, to the enlightened, the birch, old age, illness, and death ofhuman being is like the change of spring, surruner, autumn and winter,and the difference between the other world and this world is like thatbetween last year and this year."

sot'aesan expressed the birth, old age, illness, and death of human being islike the change of spring, surruner, autumn and winter and there is nodifferences between the Birth and Death to the enlightened

-263-

COMPARISON OF THE SPIRITUALISM AND TI{E MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THI)-SOT:'AESANISM

Br. Up. 4.4.1. said

When this self gets to weakness, gets to confusedness, as it were,

then the breaths gather round him. He takes to himself those particles

of light and descends in to the heart. When the person in the eye turnsaway, then he becornes non-knowing of forms.

The eye furns away it becomes ignorant of forms. i.e. Death is non other

than the eye tums away.

Br. Up. 1.3.28. expressed

From the unreal lead me to the real, from the darkness lead me to the

lieht, from the death lead me to the irnmortaliff. when he says "Fromthe unreal lead me to the rea[, the unreal verily is death the real is

immortality. 'from the death lead me to the immortality' make me

immortal ,' that is what he says. from the darkness lead me to thelight' : darkness is verily is death. the light is immortality. From death

lead me to immortality make me immoftal, that is what he says.

Here it is said the death is unreal zrnd the immortal is real. Darkness is

death and the light is immortality.

Sot'aesan said (9. 8. )

The Master said, "The birth and deat} of a human being is likened tothe opening and closing of one's eyes, to the inhalation and exhalationof the breath, and to falling asleep and awakening. Except for thedifference of length of time, the principle is the sarne. Since birth anddeath are non-dual and arising and ceasing are originatly unreal, theenlightened regard it as change while the unenlightened regard it asbirth and death."

Here Sot'aesan remarked that birth and death are non-dual which are like theopening and closing of one's eyes" T'herefore, it is merely change to theenlightened one. And another point is that the birth and death are non-dualtherefore arising and ceasing are originally unreal. Thus, the concept of birthand death is different between the enlightenecl one and unenlightened one.

Ctun Up 1.9.1. said

What is the goal of this world'? I{e repliecl. Space, for all thesecreafures are produced from space. They return back in to space. Forspace is greater than these. Space is the finat goal

-254-

N THE YEDISM WITH THOSE IN THE SO?'I ESANISM

RadMcrisfuun explain this passage that 'space is said t0 be the origin,

support, and end of all. The theory that space is the ultimate ground of the

world is regarded as more satisfactory than the view which traces it to sound

breath, food, water, yonder world or this world' 496)

Sotaesan said that (canon. 2.1.1.)

Inaon is the original source of all beings in the universe, the mind-seal

of all Buddhas and sages, and the original nature of all sentient beings.

It is said that the Innon is the original source of all beings and the original

nature of all sentient beings. Inuon sarzg is the picture of the ultimate truth

and Ho-gong Bob-Kye is the ultimate truth. Therefore it is called Ho'gong r.e.

Empty space ar:,d Bob-Kye r.e. Dfnrma world.

B.G 1. 27. said that

Death is certain of that which is bomi birth is certain of that which rsdead. You should not therefore lament over the inevitable.

Tlne B.G clearly expressed that the Death is causing to be bom and the Birth

is causing to be die. According to Suatni Chidblu:onstdn, "when a body fails to

function properly it disintergrates and undergoes the modification called death.

But other bodies crop up from the sarne modified matter. They contain inherent

propelling force called desire, which drives them on to activities of life. Birth

and Death are thus a matter 6f 66s'cs."497)

Sot'easan said (Discourse 9.1.)

The enlightened ones understand that only those who can die a good

death can get a good birth and live il good life, and those who get agood birth and live a good life can die a good death, and because they

understand the principle that birth is the fundamental source of death

and death is the fundamental source of birth. There is no fixed time for

solving this problerru therefore, one should prepare for the approach of

death when one is over forty years of age lest one should hurry to meet

one's last moment."

Sot'aesan also clearly expressed that birth is the fundamental source of death

496) Radhakrishnan, The principle Upanishad, p. :352.

497) Svami Chidbhavananda, The BhagavadGita. p. I47. Fourteenth impression,SriRamakrishna Tapovanam, Tirupparaiturai,Tamil Nadu. 1991. India.

-285-

and death is the fundamental source of birth'

B.G 8. J6. said that

AllworldsincludingthatofBratvtuaresubjecttoreturn,OAriwwibuton reaching me, O son of Kunti' there is no rebirth'

B.GsaidthatOnewhoreachedthel.]ltimatetnrth,wiuhavenorebirth.Sot'aesan said that (canon 3. 17 Ranks of Dharma Stages)

(d)one has attained emancipation from the ills of birth, a8in8, illness, and

death is called positions of Dharma subjugating maipldlurmd'

There are six stages of the Ranks of Dharma Stages in sot'aesanism the six

Stagesaretobedividedintotwogroupsviz.ThegradesofElementariesandthe grades of higher stages. The three grades of Elementaries are l) Faith' 2)

unwavering Faith, 3) Strugele between llob (Dlannd and Ma hdlanrw)' Thle

three positions of higher stages are 1) Bob (Dtarrru) subjugating Ma

fud.lurrrn), z) Ch,ulga, and 3) the Su.premely Enlightened Yorae \'e' Tattugata'

Here,Iquotedfromthepositionsoflstgistofthehigherstagessot,aesanism teaches that the rarrk of ch'ulga utd Yorae as free to go and

come all the worlds without any hinderance'

To sum uP

Theconceptofbirthanddeathinbothreligionsareidentical.

Thewisemanconsidersthatthebirttranddeathnotthetwothings.Therefore, the wise man does not grieve even for approaching death'

Death is non other than the turning away of eye'

Allthesecreaturesareproclucedfromtheetemaltruth.Theyretumback into the eternal truth'

B.G said that one who reached the ultimate truth, will have no rebirth'

However, sot'aesutism teaches the rank of ch'ulga and Yorae as free to go and

come all the worlds without any hinderance' But 'B'G teaches that it is the only

case of the reincarnation (aua tanra) who can corne and go freely this world in

order to save the world from the fallen in Adturma'

6.9. Intuition or Vision

-266-

Ka6a- Up. (2.3.9.) teaches "Not within the field of vision stands this

form. None soever sees him with the eye. By heart by thought by mind

apprehended, they who know him become immortal." Thus the concept of

Karrna, un gy;td. yang, otu ard, tsrtu etc are connected wittl the vision. Because

these concepts are the energies which cannot be seen by eyes. Without Vision

(Ve.Dfu.Sor.Gyon-SmgotGik-gltsui,wedonotknowwhetherthereisafire in the plants or not, whether golden disk is the face of the truth or not and

whether furnsara is the functioning of the cosmic law or not etc. In the past,

the apprehension of these matters were possible only through the intuition

As the primary rneaning of the term Rfui is one who sees the theme of a

hymn or to whom the theme of a hymn is revealed.

The vision seen by the Rshi in the R.s vedic period was very

important. Katlu Up. L.2.9. said "Not by reasoning is this apprehension

attainable, but O dearest, thaWht by one (there than a logician) it is well

understood. Thou hast obtained it , holding fast to truth."it means even though

one has theory of good reasoning, it cannot lead to the enlightenment without

fatth. Kattn- Up. 0.2.12.) said "Realising thrcugh self contemplation that primal

God, difficult to be seen, deeply hidden, set in the cave (of the heart), dwelling

in the deep, the wise man leaves bebind both jo1' and sorrow."i.e. who saw the

ultimate truth with vision is able to detach himself from the sorrow and joy.

Katha Up. (1.2.13.) suggests that a mortal who is comprehending the ultimate

reality, extracting the essence and reaching the subtle, rejoices, having attained

the source of joy. Abode is wide open unto for oneself. Even Nirlrkta (1.20.)

mentioned intuition cp. " Seers had clirect intuitive insight. they by oral

instruction, handed down the hymns to later generations who were destitute of

the direct intuitive insight"The vision, which is called Gyon-Sang or Gik-guan 'n Sot'aesnism is

also important as it is the first step to becoming the great sage. The Master

said, (Discourse. 3.43.) "There do exist exceptional cases in which one reaches

the Buddha stage at a leapi however, one who would achieve such supreme

enlightenment comes with the highest spiritual capacity as the result ofcontinuous effort through reincamations of many Gop (Kalwil. One vrith

medium or low capacity must devote serious effort to the cultivation of the

Way for a long rriod of time in foliowing the order. First, one should develop

a great aspiration. Only after the great aspiration, a great faith arises. Only

after the great faith, arises a great zeal. Only after a great zeal, arises a great

Doubt (Inquiry). Only after the great Doubt, arises sincere effort. And only afterthe sincere effort, follows a great awakening. Coming to know the ultimate

tmth is not completed with one awakeningi it will be followed by thousands or

ten thousands of awakenings." Here expression of one awakening or thousands

'287 '

or ten thousands of awakenings appears. It means that the awakening of one or

thousands are different. Therefore, though' one achieves the enlightenment, the

stages of the individual Eshis or Buddtns an: different' The word Slum-In (

Mind seal.) means if one attains 'The Great enlightenment' he will express the

ultimate truth in a salne way with that of others who attains enlightenment' It

is called the Mind seal (sfm-/n) of Sages and lluddhas, patriarchs' e'g' 'the

face of the truth is covered with golden disk' in the tlwnistnd and 'the face of

theultimatetruthistheunitarycircle'inthesot'aesutism-etf.'Sot'aewt said vision as (Discourse 7'8') "seeing into one's original

nature can be compared to a millionaire recognizing his own wealth as his own

for the first time while he was living with no knowledge of his wealthi and

following one's original nature can be compared to the millionaire recovering

from others his right to the properw which he was deprived of while he was

living with no knowledge of it'"

RC. 1.35.2. said that

Revolvingthroughthedarkt-ne<ifirmament,arousingmortalandimmor[ai,thedivineSauitatravelsirrhisgoldenchariot,beholdingthe(several)worlds'

Rs. 1.ffi.7.You traverse the vast ethereal

contemplating all that have bilth'space, nreasuring days and nights' and

J. Gonda explained regarding these two stanzas as "Those c'ods who entertarn

intimate connections with the light of heaven were believed to have' to a special

degree, the power of vidual omniscienc6'.4s8)'f[115, here, the degree of the gods

is mentioned bY J. Gonda'

Rg. 4.1.17. saidThe scasered darkness was destroyedl the firmament gtowed wit

radiancei the luster of the divine dawrr arose: then t}re sun stood above

theundecayingmountains,beholdingallthatwasrightorwrongamongmankind.

J. C,onda said further"to be able to make man participate in that faculty'"499) 11

means The power of visual omniscience was possible for the mankind' The

eminent Rhisis were gifted with this power'

Ctwtgsan longsa said (Discourse 5'9)

.,ThoughourGycn_sung(toseetheoriginalnature)hasfivesteps.The

498) J.Gonda, ibid, P. 35.

49g) J. Gonda, The Vision in the Vedic ptnts' p' 35'

-258-

COMPARISON OF THE SPIRITUALISM

TN THE YEDISM WITH THOSE IN THE SO"'A.ES4N/SM

first is to show the evidence of h<lw alt dlnnrus lbeings] return to one.

The second is to know the realm of true emptiness. The third is to see

the truth of marvelous existence. The fotrth is to keep the one mind

from internal disturbances and external temptations. The fifth is to apply

this mind to all situations magnificently."

Clangsqt Jongs classified the five steps of the C,yan-sung. Here, we can find

the degree of the practitioner of meditation through the steps of the Gyan-stng.

A.V. 2.35.4. (352). said

Wise and calm are the Vedic seers, homage to them, as their mental

vision is decidedly precise. Evident homage to Thee, O Adorable God,

the Lord of big worlds. O Creator of the universe, we pay homage unto

Thee! Guard us.

The vision of r?shrs in the Vedic period was accurate. They used to see the

Creator of the universe i.e. ultimate bruth. Their spiritual power was strong and

proper, they lead people on the proper rvay. The vision and the spiritual power

is always followed by the calmness

Clangsan JongSa said (Discourse 13. 21.)

People in the world to come. with their spirits being greatly brightened,

will come to know well the blessings and offences of their own cause,

details of their original nature, and events of their previous lives as ifthey were the events of their youth in this life. The world to come willbe that of material civilization and qriritual culture perfectly balanced.

Wait just a little more and see! A truly good world is on it's way.

The words, which I have quoted, from the Discourse of the Qwtgfut JongSais the prospect of the future world. Here, it is said that people in the futureworld will come to know their own karma and the original nature. It means thatvision of the people in the future world also will be accurate. another thing isthat the material civilization and spiritual culture will be perfectly balanced. It isexpressed that not ordy the spiritual power but the material development also. Itmight be expressed through the intuition. wlren ClwtgSur JongSa was young,

he used do mystic performances. However, he never performs mystic rituals,after he met Sot'aesaz, under the guidance of Sot'aesan,

Kena- Up. I.3. said that

There the eye goes not, speech goes not, nor the mindl we knownot we understand not how one can teach this.

-83C-

sanlcaraarya explained this passages "Knowledge of a ttlinc which arises

through ttre senses or the mind and since Brahtrwt is not reached by either

of these, we do not know of what nature it is. we are therefore unable to

understand how anyone can explain that Btatvtwt to a disciple' Whatever is

perceivable by the senses, that it is possible to indicate to ottrcrs' by genus'

quality, function or relationship, iafi'- slnu-kriya-visessuih' Brututwt does not

possess any of these differentiating characters- Hence the difficulw in

explaining its nature to disciples. "It is difficult to teach the person what is the

ultimate truth by the knowledge. It is able b know by the vision' Therefore'

here, there is discrimination of the knowledge and vision'

Sot'aesut said that (Discourse 7' 13')

The Master said to his disciptes at Pong-nae cloister, "In ancient times'

adiscipleaskedhismentorabouttheway(.truth),andthementorsaid,.TheWaywillbemissedifltellyouwhatitisanditwillalsobemissed if I do not tell you what it is. so. what should I do?' can you

tell me the meaning of his answer?" Those present were silent and

madenoresponse.Astheyardwascoveredwithadeeplayerofsnow,the Master went out of the room and started shoveling the snow' one

of the disciples went out and took the shovel from him and requested

him to enter the room. The Master said, ''What I did just now was not

simplytoshovelthesnow,Imeanttoaltudetoaprofoundtruthforyou."

Sot'aesan said that to explain or not, regarding Do (way) to the disciple' who

does not realise ultimate truth is wrong. Because even though teacher does any

w?y, the disciple wiu not understand wlrat Do is In order to teach itSot'aesn was shoveling the snow- The teaching of the Sot'aesan is able to

understand by the person who has visionary power' Sot'aewt here means to

suggest that the words are inadequate to explain what is Do (Dlam'd to the

present disciples because It can be realized only by intuition' That is why he

diverted himself from answering the questions and took to some another action'

Kena Up. l.7.said that

Thatwhichisnotseenbytheeyebutbywhichtheeyesareseen.that, verily, know [hou, is Brahman and not what (people) here adore.

That which is not seen by the eye but rn'ith which the eyes are capable

to see means it cannot be se'en by eyes wtro tries to see the Brahman but

it only can be seen by the inner eyes by one who has attained

-260-

COMPARISON OF THE SPTRITUALISM AND TTIE MATERTALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE_SACAESANISM

enlightenment.

Sot'aesqt said that(Discourse 7. 6.)

"If one insists that the mind cannot be seen because it has no shape

and that the original nahrre cannot be elucidated because it is ineffable,

one has not seen into one's original nature. Only if one can have the

form of mind and the reality of the original nature clearly in front of the

mind's eye so that one can see them without rolling one's eyeballs and

explain them clearly as soon as one opens one's mouth, can one be said

to have seen the Buddha-nature clearly."

Here expression of the words 'Trave the form of mind and the reality of the

original nafure clearly in front of the mind's eye" are important because one has

to see the original nafure by the mind's eye i.e. inner eye. Unless one attain

the ultimate truth, it is infeasible to realize what is the original nature of

ultimate truth.

r?€f. 10.53.3. said that

Verily being sages, (Rblatd sharpen the instmments with which you

fabricate the cups for the nectar. Do you who are wise prepare the

mysterious paths whereby the gods have attained to immortality.

J. Gonda explained that "10.53.3 teaches us that the priest and eulogists, referred

to as Kauayah, are expected "to do carpenter's work with a view toimmortality", utilizing as knowing ones (Viduarn"sli. The profound words, bymeans of which also the gods gained immortality.'5m)It means one should

sharpen oneself to proceed to immortaliW. Similar expression is found in the

Sot'aesuism also.

Sot'aesan said that (Discourse 7.2L.)

One of the disciples asked, "What happens to one who has seen into the

original nature of one's mind i.e. Gwn-SwS?" The Master said, "One

will comprehend the fundamental princrple of all things in the universe,

and be analogous to a carpenter who has obtained a ruler and a

carpenter's chalk line."

Sot'aesan compared the one who obkrined the Gyon-Srng with the carpenter whohas obtained a ruler and a carpenter's chalk line. Even dexterous carpenter willnot be able to sculpture without a ruler and a carpenter's chalk line. These two

500) J.Gondda, ibid, p. 49.

-201-

COMPARISON OF THE SPIRITUALISM AND TTIE MATERIALISM AS REFLECTED

TN THE YEDISM WITH THOSE TN TT{E SO4"A.ESAN/SM

things are indispensible to the carpenter for the sake of carving. Likewise, the

Vision is the primary thing which is indispensible to obtain immortality.

Katla Up. 2.3.9. said that

Not within the field of vision stands this form. No one soever sees Him

with the eye. By heart, by thought, by mind it is apprehended, they who

know Him become immortal.

Radhatcrishnan interpreted that 'The first half (of the above verse) points out

that we cannot form a visual image of the supreme person and the second half

urges that we can still apprehend by heart, by thought and by mind. The

Supreme Reality is to be apprehended through the concentrated direction of all

mental powers.'S0l) Therefore, the way of the apprehension of the supremacy

are through the vision, and by thought , mind also.

Sot'aesan said that (Discourse 14.11.)

"I have taught you for a long l.ime and there are three regrettable things

I have observed. First, while there are mzrny who can talk about the

profound truth, there are few whcr are enlightened to the pure realm of

truth and reveal in conduct what one is enlightened to. Second, there are

many people who see with the naked eyes, but few who can see with

the mind's eye. Third, there are many who have seen the Hwashin-Bul(incarnated Buddha), but few who have clearly seen the BobshinBul(essential bcd'v. dlanral<ry Buddla.) of the Buddha."

Here, discrimination between the enlightened one and the ordinary human being

is done. The conduct of enlightened one is according to the functioning of

ultimate truth which one can see , because one knows the functioning of the

ultimate truth which is seen through the mind eyes. The another name of the

ultimate truth is the BobshinBul.

To sum up

Aspiration is the most important for the realization of ultimate truth inboth religions.

The five degrees of the practitioner through the steps of the

501) Radhakrishnan, The principal Upanishads, p. 644.

-282-

COMPARTSON OF TT{E SPIRTTUALISM A}ID TTIE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE N THE SO?'AESI^ZSM

Gyut-sung appears \n Sot'aewismDiscrimination between the knowledge and the vision appears in

both religions.

The Supreme Reality is to be apprehended through the concentrated

direction of all mental Powers.

To see with the naked eyes and see with the mind's eye appear in

the Sot'aesanism.

6.10. Faith

The objects of the faith in ttre Vedism are gods.5o2) Through gods, the

faith reaches to the ultimate goal viz. Brahman or ultimate tmth. It is said that

(Katla" tlp. 2.1.6) 'He who was Lnm of old from austerity, was bom of old

from the waters, who stands, having entered the secret place (of the heart) and

looked forth throqh beings.'Radlul<risfutut said that this text refers toHiranya-garblu. ln this context ( Hirutya-garblw.), the objects of the faith inthe Vedism is also connected with the ultimate truth. The Faith is connected

with Rituat v\z- Sraaddln (offering to the forefathers, gds both)and Dal<shina

and austerities. Safyo, Srarru, Taps etc which give the same results. Keith said

"besides the regular offerings which are prescribed for the Fathers, there are

others which are to be preformed on special occasions, such as the birth of a

son, a marriage, and the giving of the name to the child. In this case the

offering 'Sraaddla', which bears it's narne of that which is connected with

Sruddtua 'faith,.."503)And Prof. G.U. 'lhite said "The Bralvrwn-text have laid

emphasis on Srad.dlm as the real basis of the Daksirws. Therefore, after

prescribing the normal Dalcsinas of the establishment of fires, S.B 2.2.2.5

prescribed that one may give more according to one's faith. Similar remark ismade after prescribing the Daksirus of the funeral ceremony also (S.8.

13.8.4.10.). For the relation between Sruldla and Daksirw cf. also TB. 3.9.11.8.

where it is prescribed that one who wants to have ample faith of others should

give ample Daksinas. S.B 14.6.9.22. describes Sruddlw as the foundation(Pratistha) of Daksina.fi+'t ln other focus, the faittl is connected withstaedfastness.

ffiz) S.Dasgupta, Development of Moral philosophy in India, p. 52. MunshiramManoharlal Publishers, 1994.

503) Keith, ibid, Vol. 2 p.427.

504) G.U. Thite, Sacrifice in the Brahmana TexL p. 16{), University of pune, 1975.

-263-

COMPARISON OF THE SPTRITUALISM AND 'L!]E MATERIALISM AS REFLECTED

IN TTIE YEDISM WITH THOSE TN THE SO?'AESANISM

Clwl Up. 7.I9.

verily one has faith, then he thinks, one who has not faith, does notthinks, Only he who has faith thinks. But one must desire to understandfaith.

Clwt Up. 7.20.

when one has steadfastness, then one has faith. One who has notsteadfastness does not have faith. Onlv he who has steadfastness has

faith. But one must desire to understand faith.

Ctnn Up.7.2I.

when one is active one has steadfastness. Without being active, one has

not steadfasbress Only by actil'ity does one have steadfastness. But one

must desire to understand activity.

CIun Up. 7.22.1. sauLd

When One has steadfastness , then one has faith. one who has notsteadfastness dose not have faith. only he who has steadfastness has

faith. But one must desire to understand steadfastness.

All these passages from the ClzUp. expressed steadfastness. according toSlwd<nraurya, ClzUp. 7-19. is connected with religious reality, 7.20. is connectedwith earnest attention to and service of the spirinral guide, 7. 2l- concern withthe duties of student such as restraint of the sense, concentration of the mind.The steadfastness is the fundamental source of the creative energy which one

can make oneself to do something without shrink.

The object of the Faith in the Sot'aesuism is the Bobshin-BulInaon-swtg. It is hrre that the beirgs and nonbeings are the manifestation ofthe Ultirnate tmth or Bralvrwt, but the object of the worship and Faith inSot'aesqism is the only Bobshin-Bul Innon-sutg because the truth of kwon isthe fundamental source of all the beings and nonbeings and the buon-sang isthe face of the Ultimate truth. The main principles of faith in Sot'aesutism areconnected with 1) The original nature i.e ultimate tmth 2) The principle ofcausality i.e. Karma theory 3) Fourfcrld Beneficerrce and 4) The practice of alimitless worship.505)Sot'aesut emphasizes that. 'the Morality and science should

505) Changsan Jongsa expressed(Discours;e 5.3) the reasons of worship kwonsang arefour. "(a) To see that our mind is none other than the Buddha and our originalnature is none other than Bob(Dharma). (b) To believe that the profound principle of

- 28.t -

be improved side by side for the future.'506)

The similar idea of faith with Vedism occurs in the Sot'aewisnt The

F'aith involves the various kinds of rituals with offering and austerity even in

Sot'aesuism e.g. for ancestors death anniversary, birttrday, new bom baby,

naming ceremony, marriage contract, Funeral, death anniversary, cruel situation,

happiness ect. At the time of ritual, the sacrilicer donates money according to

their ability and faith. In this sense, the ritual is connected with the faith.

Though, offering is involved with ritual very firmly, I would like to discuss

regarding 'the offering to the temple and to monks and nuns' in the following

chapter \.e. Arttu md Kanu. It is also said that when one practises meditation,

one should do it with steadfast and faith in the sot'aesanisrn

R.s l.l02.L said

The seven rivers display his gloryi heaven, and earth, and sky display

his visible form: the sun and moon, Indra, perform their revolutions, that

we may see, and have faith in what we see.

Basic motive of the belief in religion is the knowledge about an object of the

faith. Vedic people had faith rn Indra, they experienced the superpower of Indra

Therefore, Vedic people had a faith in Indra according to what they have seen

about the power of. IndraClunssan JongSa said (Discourse 1f.t4.)

The Master said, "superstition is none other than a faith with ignorance."

The faith with the knowledge is also mentioned here. Thoqh, one has sincere

faith with object in the religion, but if he does not know what is the true

nature of object, that belief is called Superstition.

causality is extremely fair and bright s<r that it cannot be deceived or violated. (c)

To know the details of the F'ourfold Beneficence iof Heaven and Earth, Parents,

Brethren, Laws) which actually mle over the awards of deeds of blessings andpunishments so that the object of worship can be relevant and realistic to ourworship. (d) To practice a limitless worship that, since the Buddha is manifestedeverywhere, everything should be done as making an offering to the Buddha."

506) Sot'aesan said(Discourse l.B) "The order we are about to establish was unheardof in the past and there will rarely be anything like it in the future. The doctrine ofsuch an order should be formulated with the following considerations. Morality andscience should be improved side by side for the realization of a truly civilized world.One's moral cultivation should be carried out while one is busily engaged in dailywork as well as at rest in order to improve moral cultivation and daily affairstogether. Various religious doctrines should be synthesizd for the realization of unityand harmony among them. Naburally, so much work awaits us because we plan toestablish a perfect order." Thus, in the future. the religion and the science cannot be

seoarated.

-iii86-

8g.10.151.1.Agni is kindled by smddln, by smd.d,ta is the oblation offered; with our

praiseweglorifySraddta'(whoisseated)onB|aga'shead.

Re.l0.l5l.2. said

O Sraddlu. grant the &sire of the donor (of the oblation),grant" O

smddlu, the desire of him who wishes to give , grant this boon which I

have mentioned to my sacrificers who solicit happiness'

Sraddtu and the donation are closely connectd with each other- Because the

donation in the faith cannot be a forced but it is the desire(true mind) of the

donor who wishes to donate for the temple or for the religious people.

Clurlkrl JongSa satd (Discourse 3.13-)

The master said on the principle of progress " The first is to honor

these who serve the public altruistically(charitable). Due recognition and

those with outstanding achievements, in religious edification or in

education, these who provide(donation) the financial source for the public

interest, and those who rendered a great service to the development of

nation and society with inventions or discoveries.

Here it is said that the donor for the social welfare or education, religious

edification should be given honor by the public as it is one of the principle of

progFess for public and the world The faith and donation are closely connected

with each other.

8g.10.151.4. said

fus , worshippers, and those who are protected by Vayu, solicit

Sraddlu, (they cherish) Sraddta with their heart felt aspirations.

Through Sraddlns a lruln acquires wealth.

If one has full faith in god, his sustenance is protected by god Thus is

stated in the B.G. Yoga-ksemam Dalumy alum etc. The Sraddlu is

connected with a human berng acquiring the wealth.

Sot'aesqn said (Discourse 3.7. )The Master said, "What you say is plausible. However, if he had a true

aspiration for moral cultivation and knew the value of the Dharma for it,

he would have prepared foodstuffs for the day of the regular Dlurrrw

Meeting which is not held every day. The fact that he searched for

foodstuffs on the day of regular Dharma Meeting, proves that he isnegligent of moral cultivation and lacks sincerity in the Dharma. This isguarded against in 'I-he Things to fleed while Attending the Temple."

There is such a principle that if one exerts oneself to moral cultivation

-106-

COMPARISON OF THE SPIRITUALISM AND TIN THE YEDISM WITH THOSE IN TFIE SO?'AESANISM

without one iota(bit) of sdfishness in one's heart, one will be endowedwith foodstuffs when one does not have enough of it in spite of seriouspreparation thermf in advance. For instance, as soon as a baby is born,its mother is in milk, which is the heavenly stipend.',

The situations of The words were as follow. One of the devotees did not attendthe regular Bob-lni (Dtarnu Meeting) for bing engaged earning his wages.And Sot'aescnz asked in the meeting whether it is right or wrong. one of thedevotee who was attending the Bob-lni (Dtarrrn Meeting) said it is right.And Sot'aesqt gave instruction to the devotees. Sot'aesqt compared thesincere faith as the baby who has milk of mother naturallv..Rg said 10.151.5.

We invoke Sruddlu at dawn, and agin at midday and also at the settingof the sun i inspire us in this world Sr.addlu, with faith.

Vedic people used to invoked thrice a day' that at dawn at midday at thesetting of the sun. The time was fixed.CIwWSan JongSa said (Discourse 5. 31.)

The Master said, " Do you haver a firm faith that you will obtain atrctent influence of the union clf yourself and the Truth of the universeby offering the dawn and night silent prayers (simgd? [t may seemunlikely that a moments silent prayer brings about any potent influence ,

but whatever we think brings about any potent influence, but whateverwe think peneffates the empty dharma realm. Hence you should beheedful over the movement of your mind not only at the moment ofoffering silent prayers but always. Dont forget that if you sincerely offerat the dawn and night sitent prayers you will thereby get great help foryour practice and attain a great g)wer of influence.

TIrc sot'aesanism offers silent prayers viz- simgo, twice a day at the dawn andat night. The time of the silent prayers are 5 o'clock before sun rise and 9.30P.M. o'clock at night before sleeping.Mtnd. Up. 1.2.10. said

These deluded men, regarding sacrifices and works of merits as mostimporrant, do not lcrow any other good. Having enjoyed in the highplace of heaven won by goocl deeds, they enter again this world or astill lower one.

Rad,lnl<rishnon sard'spiritual life in India has solitary meditation as one of it,sessential stages. It has been cherished ambition and pursuit of the lonelyascetic'-s07) It means that only the solitary me{.itation in isolate place can lead to

-247-

IN THE YEDISM WITH THOSE TN THE SOT'A.ESAN/SM

the Ultimate u.uth and sacrifices and works of merits are secondary things.

They are prerequisites for the purification of rnind-

CtwtgSan Jonesa said (Discourse 4.4')

The only one aim is to deliver :rll sentient beings from the ocean of

misery ard to cure the world of illnessi the only one act is to serve

selflessly for the publici anr:l the only one result is to build the world of

inaon

Trne Sot'aesanism emphasized to serve selflessly for the public in order to

deliver all sentient beings from the ocean of misery and to cure the world of

illness. But it means that attaining enlightenment is necessary. The method of

attaining enlightenment is not only the practice meditation in the isolate place

but one must practice of meditation with daily work viz. Timeless

son(meditatiod and Placeless son Therefore one should practice meditation

and selfless service simultaneously.

Sot'aeson said (Discourse 1. 18.)

The Master continued, "The doctrine and system of traditional Buddhism

were structured mainly for the tivetihood of the bronze priests and,

hence, were unsuitable for those people living in the secular world.

Accordingly, the laity was not of primary but secondary importance so

that none of the laity could stand in the lineage of the direct disciples of

the Buddha or enter as a patriarch except for those who made an

unusual material contribution or attained extraordinary spiritual

cultivation.

Because, the aim of a religion lies in delivering sentient beings, the order must

be suitable for those people living in the secular world. It should be situated in

a secular place.

Mtnd. Up. L.Z.IL.

But those who practise austerity and faith in the forest the tranquilknowers who live the life of a mendicant , depart freed from sin,

through the door of the sun to where dwells the immor[al, imperishable

person.

Thre Hindu system of Asramas according to which every one of the twice-borntowards the close of his life must renounce the world and adopt the homeless

life and the ascetic's garb has had great influence on the Indian mind. 508)As

507) Radhakrishnan, ibid, p. 678.

-268-

Radhakrishnan said four Asruntus were the most important in Indian tradition

and for the last Asmmas, people have to go to the forest and live the life

of a mendicant and homeless people'

Sot'aesant expressed in the Discourse (f' f8')

AsforthelivesofCtulgaza(monksandnunsinSot,aesanism),itisdesirable,exceptonspecialoccasions,tbrustoengageinscholarlyworksduringouryouth,andinourmiddleagetolearnmoralphilosophywhilecarryingoutmissionaryworks.[nourolda8ewewillfind a scenic and quite place adequate for a sectuded life' away from

worldlyattachmentanddesires,andtherewemaystudythecycleofbirthandrebirth.Inautumnandspring'wemay'intern,visitthetemplesinthetownandcities,givingourbestinmissionarywork.Andinwinterandsummer,wewillresunreourmoralraining,thusleadingoureverydaylivesintotheperfectWay.WearealsobeonthealterfortkreFendsofmodernsociety,s<lthatourdoctrineswitlnotbeleftbehind by these changing times and thoughts'

I-[ere the division of three life preached by Sot'aesan' Engage in scholarly works

during Youth, to learn moral phibsophy middle ?8€' away from worldly

attachment and desires, and study the cycle of birth and rebirth in old age' It

may explain by the three fotd study which is related with Enlightenment'

emancipation, and the mean and right

Ctar4san fongsa said (Discourse 6'f8')

.WedisciplineourselvesthroughtheThreefoldpracticeofCultivation,

Inquiry,andmindfulchoice.ThefinalgoalandStandardofCuttivationisemancipationithatofinquiryisgreatEnlightenmentandthatofmindfulchoice is the mean and right'

It indicates that one should attain Enlightenment in his youth and to

take the mean and right i.e. middle path and one must emancipate in ones old

age.

Sot'aesan said (Discourse 3'50')

TheMastersaid,"Apractiti<rnerwhotrainsone'smindonlyinaquietplace avoiding all adverse conditions is like a fisherman who tries to

catch fish, avoiding water' tt will not lead to any practical result' Thus'

onemusttrainone,smindinadverseconditionsofallsortsifone

508) Radhalaishnan, ibid, P' 678'

-2€9-

COMPARISON OF TTM SPTRITUALTSM AND'[I{E MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SO?,A ESANISM

wishes to cultivate the Way correctlyi for one can only aftain the great

spiritual power which will be immovable in any adverse conditions ifone trains one's mind in such conditions. If one trains one's mind only

in a quiet place, one will lose mental composure as Soon as one

confronts adverse conditions. 'I'his is like a mushroom growing in the

shade; it wi[ fade away as soon as it is e:<posed to the sun's lighL

Sot'aesan strictly prohibited to practice meditation in a isolate place. Following

words shows the life style of the monks and nuns in the future-

Sot'aesan said (Dscourse 1. 18.)

The monks and nuns will be allowed to have suitable occupations, and

marriage for the monks and nuns will be optional. We will not observe

the all too complicated proprieties of formal worship of Buddha, but will

learn more about the most appropriate and useful proprieties of ordinary

life by emphasizing the way of offering worship to Buddha everywhere

and everything.

Here also Sot'aesn prohibited strictly the life of a mendicant Homelessness of

the monks and nuns not allowed. And the monks and nuns can have suitable

occupations and marriage according to their wishes.

8r.Up.3.9.21. said

on what is faith supported? "on the heart" he said for through the

heart one knows faith . verily on the hear[ alone is faith supported.

Up. expressed that faith is supported by the heart. Though there is a body,

wealth, knowledge but the heart does not follow the order of the religion, the

faith wil not be with oneseH and without faith, no one can deliver oneself to

the ultimate truth.Sot'aesan said (Discourse 10.17.)

One of his disciples choppetl off his left hand as a token of his

consecration of faith, but the Master reproved him for doing so, saying,

"Your body is the indispensable asset for carrying out moral cultivation

and public service. Now, what is the use of showing your faith by

destroying such an important asset? Moreover, true faith and devotion

reside in the mind, not in the body, hence no one should ever commit

such an act." The Master continued, "No matter how outstanding one's

learning and writing may be and how hiehly one may be revered by the

public for an extraordinary feal il is not sufficient for one to succeed to

the supreme lineage of this Ordeni it can only be succeeded to by one

who dedicates oneself to moral cultivation and public service in this

-270-

COMPARTSON OF TFIE SPIRITUALISM AND TFIE MATERIALTSM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SO?'A.ESAN/SM

Order with faith and devotion which one would not diminish even at the

risk of one's life."

Sot,aewt also said that true faith ard devotion reside in the min4 not in the

body. To showing the faith through the cutting off his own hand cannot lead

oneself to the true faith. Therefore, the heart must be associated with the faith.

B.G. L8.68. said

He who with supreme devotion to Me will teach this immensely

profound pfrrilosophy to My devoteres, shall doubtless come to Me alone.

Faith also requires doubtless mind. 'Iherefore, it is said ttrat Although the

spring breze blows without partiality, only the living trees can receive its

energy to grow. Sages deliver serrnons equally and without partiality for all,

however, only the faitffiul ones can receive ttrem.

Sot'aesan said (canon 3.5.1.1.)

By Faith is meant a firm belief, which is the motive power for making

up one's mind when one attempts to accomplish anything.

Sot'aesan expressed that firm belief is calle<l the faith

To sum up

The objects of the faith in tlre Vedism are gods. And through gods, the

faith reaches to the ultimate goal viz. Brahman or ultimate truth. However,

enshrine of the idols of the gods did not appear. On the other hand, in the

Ilpanistudic period, we find the Ultimate truth as the object of the faith.

The object of the Faith in the Sot'aesuism is the Bobshin-Bul

innon-sutg. In the case of the faith in the ultimate huth in thre Vedism and the

Faith in tlcre Bobshin-Bul innon-sutg are similar to each others. However, the

faith on the individual gods are not accepted by the Sot'aesnism

The Faith involves the various kinds of ritual with offering and

austerity in both religions.

sraddtu and the donations are closely connected with each other in both

religions.The sincere faith brings heaveniy bliss in both religions.

Vedic people used to invoke thrice a day, at dawn, at midday, at the

-271-

IN THE YEDISM WITH THOSE TN THE SOT'A ESANISM

setting of the sun. And time was fixed

Sot'aesuism offers silent prayers viz. Simgo' twice a day at the dawn

and night. Tirne is fixed.

The solitary meditation in isolate place can lead to the Ultimate truth

and sacrifices and works of merits are secondary things rn Vedism which are

prerequiste to PurifY mind.

The method of attaining enlightenment is not only the practice of

meditation in the isolate place but one must practice meditation with daily

work viz. Timeless son(meditation) and Placeless sorl Therefore one should

practice meditation and selfless service simultaneously in Sot'aesanisrrt

In the 1ast Asmmas, people have to go to the forest and live the life

of a mendicant. They were prohibited to stay at one place for more than three

days. Durine their stay in village thel' used to preach morality and

philosophy to the villagers.

Sot'aesani.sm strictly prohibited the life of a mendicant, and homeless of

the monks and nuns are not allowed. And the monks and nuns can have

suitable occupations and marriage according to their wishes.

Faith is supported by the heart in both religions.

Faith also requires doubtless mind in both religions.

Though the Sot'aewism preaches the thre.e stages of the life, it can be

compare with the fot;6 Asranus in the Vedism if we considered the Vanaprastla

Aslrartn and Sartya.s Aslrana together in the Vedism Howevef, the four

Asrumas in the Vedism and the three stages in ttre Sot'aesanism ate different

in practical way. Especially in old age which is related with the missionary

work. It means that one should not live in the isolate place or in the forest

through out the old age but it is necessary to regulate the old age in one's life.

6.11. Meditation

The S.B. (10.5.2.20.) describes that the result of meditation corresponds

to the forms meditated-s09) Therefore, Vedic sages rneditated upon various

objects. e.g. 'lMe meditate on that desirable light of the divine fuuita who

influences our pious rites".5l0)or "The divitre object of meditatioo, Squita, who

509) S.B. t0.5.2.n nm yatlw yatlnpusate tad ern blu)ati510) Rg. 3.62.10. Rshi vishivamitra. Devata savita.

-272-

ever vigilant, precedes bottr day and night,'511)gr "He who meditates on hope as

Bralnwt(gyaAgnBrutvnetyupste),throwhhopeallhisdesiresarefulfilled, his prayers do not go in vain. As far as hope reaches, so far he has

unlimited freedorn" he who meditates on hope aS 6oloo311'"512) It might be

indicated that the purpose of the meditation was not only to attain the

enlightenment but the purposes were various like obtainine the spiritual power'

wealth, or hope etc according to their wishes. Among thern' maioriw of

Sadtnl<as contemplated upon the Supreme. Taittiriya tlWisd (3' 10'4') said'

Irt one contemplate That as adorationi desires pay adoration to him' ktonecontemplatethatastheSupreme'hebecomespossessedoftheSuprerne. Iet one contemplate that as Brahman's destructive agent,

ones hateful rivals perish as also those rivals whom he does not like'

HewhoishereinthepersonandhewhoisyonderintheSun,heisone.

Here the passage of the contemplation upon 'ones hateful rivals perish as also

those rivals whom he does not like' is mentioned. If he contemplates on him

whom he dislikes, that hateful person will be destructed It is the lower stage of

the meditation

ClwL Up. L.2.6.

Then they meditated on the ud.sitla as the mind. The demons afflicted

that with evil. Therefore with it one imagines both what should be

imaeined and what should not be imagined for it is afflicted with evil'

In the Gun Up. the udgittn is recognised as the body, breath, self, aum,

Brla.spati, Ayasya, Mind etc. It might be that the teaching of the meditation

was preached step by step accordirrg to the one's capabilities' However' the

method of the contemplation in the sot'aesqrism is different from the method of

AwL Uwtislad..

Sot'aesst said 3.14.

,,In recent y@rs, proponents of various sects of Son lrneditation]

Buddhism argue with each other on the correctness of each method' In

this order I have adopted the method of concentration at the l-ower

Affiomen (elixir field) so that one should exclusively practice for mental

concentration for cultivation of Spirit while Sitting in Meditationl and

5U) Rs. 5. 82.8.

512) ChaandogYa UPnisa4 7. 14.2.

-273-

COMPARISON OF THE SPIRTTUALISM AND TI{E MATERIALTSM AS REFLECTED

IN TIIE Y'DISM WITH THOSE IN THE SO?'A.ESEN/SM

the exercise wirh Hudu (abstmse questions) should be done only once

in a while at a pr@er time. The reason is that the awakening [into ttre

original nature and tlre first prirrciple of tlre universel does not occur

only at the end of a long mental wrestling v,it}i' Ilidd5lil in a depressed

frame of mind; the uridu exercise in a clear spirit is much more

effective."

The method of the contemplation in Sot'aewism is the Donion Ju Here we

can find the discrimination of the time of practice of meditation and the time of

the study of nature principles. In the past, the contempliation was recornmenced

while practicing meditation.

Method 7. from thle Sot'aewism

If delusive thowhts invade your mind, recognize them only as delusive

thoughtsl then they will disaU:ear of themselves. Do not be vexed with

or discouraged by them.

The main instruction of the method in the method 7 is regarding delusive

thought which is to be ignored. Because, If we think, this is delusive thought,

then this thought itself will involve the practitioner.

ClwLUp. I.3.7.

Heaven is ut, atmosphere is gi and the earth, tlu. The sun is ut, the

air, gi and the fve, tln. The funaueda is ut, the Ydurueda, gt and the

Rg Veda, tha . Speech yields milk and the milk is speech. For him , he

becomes rich in food, an eater of food , who knows and meditates on

the syllables of the udgitlu thus , ut , g:i tln-

Udgitlu represented the three world and the Trayi. Finally Clnn Lh. instructed

as follow.

ClwL Up.1.3.I2. said that

Finally, one should enter into oneself and sing a praise meditating

carefully on ones desire. Quickly will be fuifilled for him the desire,

desiring which he may sing the praise, yea, desiring which he may sing

the praise.

513) Widr (Head of Doubt): One is to investigate the doubtful issue or topic which onemay face while one practices Inquiry intcr Facts and Principles. Or one mayinvestigate one of the test cases of widu which ancient Buddhas and pafriarchscomposed. One may then submit one's comprehension of the meaning of the topic toan exper[ opinion. The purpose of Widu practice is to help the practitioner attain theability ta arre.lyz.e clearly problems in facts and principles (san).

-274-

Finally he fulfills his desire quickty desiring which he may surg the praise.

Since CIgL Up. does not show what is the pgrpose of the contemplating' it

might be tt€ fulfiiling of the ones desire is the purpose of the meditation in

ctul tlwtishd- But it is difficult to conclude the Enrrpose of the meditation as

the fulfilling of ones desire because GwL tlp.3. 15.1-7 expressed 'I take refuge

in bluth blunalL suah'etc. which is highest stage in the meditation' and takine

refuge in Bhu, etc needs the power of meditation'

ClwL Up. 1.9.3.

when Atidtu:an kurul<a tawht this tldsitla ta ufura futdilya' he also

said: As long as they shall know this udgittv alnong your

descendants, so long their life in this wrrld will be the highest and best'

ClwL Up. L.9.4.

Andsowilttheirstateinthatotherworldbe.onewhothusknowsand meditates his life in this world becomes the highest and best and

sohisstateinthatotherworld'yea'inthatotherworld.

These passages from the Gunda. t.Ip. may speak of the merit of meditation'

who knows the stage 6 Udgitla, his life in this world will the highest and

best and also in other world. Keta [/p. also preaches 6.10-11-

Kath Up.2.1.11. said that

By mind alone is this 0o be obtairred. There is nothing of variety here.

whoever perceives anything like variety here, goes from death to death'

Here, the supreme is declared to be avoid of any differences. The multiplicity of

the world does not touch the uniW of the SUPreme'Sl4)

Sot'aewism teaches that (The method of meditation)

Method 6.

I-et your spirit be alert in calrnness and calm in alertnessi if you become

drowsy, collect your mind to fneshen ttre spiriti if your mind turns to

delusive ttrowhts, replace them with right thowhu then stay in the

realm of the True Thusness of your original nahrre'

Here the important direction the 'spirit be alert in calmness and calm in

514) Radhat<rishnan, ibid, P. 634.

-275-

COMPARISON OF THE SPIRITUALISM AND THE MATERTALTSM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SO?'A.ESAN/SM

alertness' It means the practitioner of rneditation should not hy to remember

whatever it is.

Kath Up. 2.3.9. said thatNot within him field of vision stands this form. No one soever sees himwith the eye. By heart, by thought, by mind apprehended, they who

know him become immortal.

The supreme reality is to be apprehended through the concenhated direction ofall mental powers. Therefore, vision is the way to realize the ultimate truth.

Sot'aewism Method 9.

While sitting in meditation, do not search for any exfaordinary pivotal

point or any miraculous tracel shoulcl you notice such phenomena,

recognize them as wicked and pass over them as nothing worthy of

attention.

It is said that While sitting in meditation do not contemplate even extraordinarythings. And in the Timeless meditation it is said that

The true son can only be practiced if one takes True Emptiness as thesubstance and Marvelous Existence as the function. When one

confronts myriads of extemal mental spheres, one must keep the mindas immovable as a great mountain and as clear and ptrre as an empffspace.

It means do not think whether it is good or bad because while meditation, if wethink about something it will be innate in the mind and it will defect somettring

which is opposd to the purpose of meditation. The mind should be steadyunder ones conbol

ClwL Up 3.13.6.

These, verily, are the five Bralwu-petsons, the door-keepers of theworld of heaven. He who knows these five, in his family a hero is born.He who knows these five Brulvru-pers(rrs, the doorkeepers of the worldof heaven , himself reaches the world of heaven.

Radlakridrwt explained "By controlirrg the eye, ear, speech, min4 and breaththrowh the meditation, by checking their outward activities, we are enabled toreach the Brahman in the heart.usls)It is, somehow, different that when everfunctioning of five sense organs, one must observe his mind where it goes

with sense organs. It is connected with the inner power that according to ones

515) Radhalcishnan, ibid, p. 390.

-276-

COMPARISON OF THE SPIRITUALTSM AND TIIE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN TIIE SSTAESANISM

spirit power, the functioning of the sense organs also will be different. The

Sot'aewism teaches ttre two types of practice of meditations. Firstly. Sittine inmeditation and Secondly, Tirneless meditation. Sot'aewt explained Sitting in

meditation is as follow.

one must concentrate one's physical and mental forces at the elixir fietd

ftqiori in order to correct the physical force and to protect the mind.

Without dwe[ing on the idea of one thoryht" one stays in the true realm

of perfect rest and non-discrimination. This is the method of nourishing

the pure and fundamental spirit of humanity.

It belongs to 'The Regular-term Training', which devotees of the Sot'aewism

must train oneself regularly according to the order of the Sot'aewfisnt And

also must practice meditation every morning before dawn. The purpose of "the

Sitting in meditation is a practice whose purpose is to calm down delusive

thoughts and allow the true riature of one's mind to manifest. It is also apractice to make the fiery energy descend and the watery energy ascend in

one's body. When delusive thoughts calm down, the watery energy will ascend

in the body and the watery energy will ascend when delusive thoughts calm

down. Consequently, one's mental and physical functioning will be consistent

and one will feel both the spirit and the vital force refi-eshed."516) Sot'aesan

defined the purpose of the meditation in two ways. Firstly for the sake of the

proper mental functioning and Secondly for the physical functioning.

The Timeless meditation is the dynamic meditation for which fixed place

and fixed time are not required for the practitioner. Method of Timeless

meditation is different from that of sitting in meditation. Timeless meditation

needs Threefold training simultaneously while dorrg something else. Therefore,

The Timeless meditation is more practical and useful than Sitting in meditation.

But it should be based of the Sitting in meditation. Because, unless oneself

knows the fundamental principles of the Sitting in meditation, it cannot be

amtied to the timeless meditation. The importance of the practice of Timeless

meditation is as follow.

Sot'aesqt sard (canon 3.9.)

However, if the details of the way are properly understood, son can be

practiced even by a farmer working with a hoe, an artisan working with

a hammer, a store clerk working at a cash register, a public offrcial

doing administrative business, or at home. What is the use of choosing

a particular place and insisting on rest against motion?

516)canon, 2. 4.: Sittins in Meditation 1. The Purport

- 2'77 -

COMPARISON OF TTM SPIRITUALISM AND THE MATERIALISM AS REFLECTEDTN THE YEDISM WITH THOSE TN THE SO"'/ ESANISM

Therefore, it is no need to have particular time and place to the practice ofmeditation all the 6me. Sot'aewr emphasized the importance of the Timelessmeditation because he realized that the life of human-being in future wil bedifferent from that of the past period and therefore the order of the past wouldnot be suitable. This is the reason of opening the new religion for new eraThus the motto of the openine refuion is "Since matter is bursting open, Let usbreak open our spirit."And he clearly mentioned the reason of the avoid asceticlife and practicing The Timeless meditation through The Threefold training. Theteaching of the practice of austerities are different in VedisrnB.G 6 10.

A yoci should always try to concentrate his mind living alone insolitude, having suMued his mind and body and got rid of desires andpossessions.

It is necessary to minimize the bodily requirements for the sake of achievingthe spiritual advancement. For that purpose, Yogi should be alone in a solitudeplace. It indicates the practice of austerity requires the solitude place. And thisis the general view of the Vedism

Suet. Up. 2.2.8. expressed

Holding the body steady with the three (upper parts, chest neck andhead) erect, causing the senses and mind to enter into the heart, thewise man should cross by the boat of Brahman all the streams whichcause fear.

The posture of the practice of yoga expressed. Erect of the chest neck andhead are important in order to senses and mind to enter into the heart.According to PatanjalL the posture is to be practiced from the verybeginning.5rz)

Sot'aesut expressed (Canon 3.4.9.2.)

l.Sit on a mat comfortabtyi hold head and back straight in an upright,seated posture.

2.Loosen the tension of the body and gather it at ttre elixir field (tqion);be aware only of the physical energy concentrated at the elixir fieldwith no thought dwelling anywhere. tf your mind is unguarded, theenergy loses the concentration. If that hapens, do not forget to checkthe concentration of energy.

517) Yoga sutra, Patanjah,2.46.

- 278.-

COMPARISON OF TT{E SPIRITUALTSM-A}IDJLHE MATERIALISM AS REFLECTEDIN Trm yEDlSM WITH THOSE IN THE SO"'AESANISIVf

Straight and upright of the tread and back are important. Also guards ofthe mind expressed. However, zury kind of thowhts are not allowed.Sot'aewt said (Discourse 3.47.)

'Tortunately, I searched for the Way with utrnost sincerity sirrce mychildhood in accordance with the habit I had fcrned in my former lives.As you know, however, Kilyug-ni where I grew up is a place ofunusual poverty and ignorance. 'Ilrere was no one I could ask for helpor guidance, thus I thought out a plan for ascetic Factice, sometimes

sitting up overnight in a rnountain, sometirres sittins by a roadside

whole day, sometirrres sitting up in a nnm overright, sometimes bathingin icy water, sometirnes fasting, and sometimes dwelling in a cold room,and eventually entering into the mental state of unconsciousness. At lastmy doubt was resolved lenlightened]i however, the cause of ailment wasset deep in my body, my suffering frrm the ailment gettinS worse as

the vital force is getting weaker. I had no choice because I did notknow the riCht pathl you are fortunate enough to learn from myexperience, so that you carrre to know the perfect path ofDaesng-tuenelMalay@d practice without setf-mortification and asceticpractice.

Sot'aesut experienced himself severe austrrity without guidance for twentyyears. Ultimately Sot'aesst attain ultimate truth but it broryht him physicaldishess. Therefore he cautioned to krke austerities in isolate place- instead Herecommended to practice meditation by proper order and proper way.

Generally speaking, the practice of rimeless and praceless

Son(meditatiod is the shorlcut to follow firc Daesng-laeng (Malayara)cultivation. If you follow this path of r:ultivation, you can achieve greatresult with little efforl and succeed without getting ill. You should neverfollow in my footsteps of useless ascetic gactice lest you might hurtyourself."

It is the Timeless and Placeless Son (meditation ) tfut can be practiced in dailylife by all the human-beings who desire to practice meditation.

To sum up

The purpose of the meditation in both religions are similar. i.e. attainingenlightenment.

The methods of the meditation in two religions are different (especiallythe contemplation.)

-279-

COMPARISON OF THE SPIRITUALISMIN THE YEDISM WITH THOSE TN THE S-AT'E^ESAN/SM

Sot'aewism has two types of meditations viz. Sitting in Meditation andthe Timeless and placeless rneditation.

The place of the meditation requiresSot'aewism does not recommend to takemeditation.

6.12. The time of the meditation

isolate place in Vedism However,the isolate place for the practice

The time of the meditation in the Veclic perid is uncertain But there isa s[ong possibility of practicing meditation from dawn to twilight for theBralmaarin Rg Q.44.il said "You, Asni, are the protector of the sacrifices ofthe people, and the nressenger (of the gods); bring hither today the gdsawaking at dawn, and contemplatirrg the sun , to drink the Soma juice."Here arementioned the gods awaking at dawn and contemplating. It means that sageshad to awakrrg before dawn for the sake of the preparation for meditation. SBdescribed about the time of keeping silence up to sunset, at the time ofiyotistona sacrifice.sl8) It is said that 'from morning to twilight' and there wasarguement regrading the exact time of twilight. It is said that it will be decideaccording to the person. It indicates that the time of the meditation or austeritymight be from dawn to twilighL when offering of oblation in Somayanja, It hasto offer before dawn ard before sunset. It may guessed that the time ofmeditation may also correspond with this.

on the other hand the sot'aewulsm has it's own time for themeditation. And practitioner has to practice meditation according to the order.Time for Zm-son (Sitting meditation) is from 4. 30 to 5. 45 in the moming.And time for reciting is the I to 9. 30 at night before sleeping. Day time is forthe mditation with work. It is called 'timeless son, placeless so/r'. It means ttratthere is no fixed time and place for the meditation and the daily life should notbe separate. Thrcugh it, one confronts myriads of extemal mental spLreres, onemust keep the mind as immovable as a great mountain and as clear and pureas an formless space. One's mind must function freely without adhering tomotion in rnotion or rest at rest. Therefore, one must practice meditation whiledoing some work Sot'aesqt said that "However, if the details of the way areproperly understood, son can be practiced even by a farmer workrrg with a hoe,an artisan working with a hammer, a store clerk working at a cash register, atrublic official doing adrninishative business, or at home. What is the use ofchoosing a particular place and insisting on rest against rylefiep!"519)Sot,aesan

518) 5.8.3.2.2.1

-280-

COMPARISON OF THE SPTRITUALISM AND- fIM MATERIALISM AS REFLECTEDTN THE YEDISIl4 WITH THOSE IN TF{E SOT'IESANISM

accentuated the importances of the Timeless son(meditation).

6- 13. The merit of the meditation

Suet. Up 11.13. enumerated the first result of the progress of yogaThese are the Six kinds of results.

Lightness, healthiness, clearness of complexion" pleasantness ofvoice, sweetness of odour(fragrance), and sfuht excretions, these,

they say, are the first results of the progress of yoga.

Sot'aesqt enumerated the merit of sitting in meditation as ten benefits. Theseare the conclusion of hard effort and they come to the practitioner after a long

friod of sincere practice.

L Rash and thoughtless behavior gradually diminish.

2.The operation of the six sense organs becomes orderty.3.Suffering from illness diminishes and one,s complexion

brightens up.

4.One's memory improves.

5. One's patience grows.

6. Attachment lessens.

T.Vicious dispositions ch:mge into right ones.

8.The wisdom of one's original nature shines.

9.One will enjoy supreme bliss.10.One will gain liberty from birth and death.

I find the similarities in the concepts merits of meditation of Uwnislnd withthose as preached by Sot'aesrt

1. As stated by Suet. Up. 'ltalthiness, durness S cornptexion, are similar tothe Sothesqtism the result iz, 3.Stfiering from illness diminishes qrd one,scomplexion brisltnens Le.

2. As shown by Up. 'rigltness' is similar to that as preached by Sot,aesan'8.Tfv wisdorn S one's origiral ruture shines,.

'pleasanhress of voice, sweetness of odour (fragrance),'from the Suef. Up 11.13.can be compared with the words of DlawtJongw.DtusanJongw. said that

519) canon 3. 7: How to hactice Timeless Son.

-281 -

COMPARTSON OF THE SPTRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THE SOT'AESAN/SM

Elecause we breath pure air and pure energy, pure air and pure energycome into our body and while the out breathing, all the defilement inthe body also comes out from the body, Therefore, when people

meditated upon with control of breathing, we can smell decay and

unpleasant smell. However, if we gactice more and more, we can curedisease. And when we practice meditation, we have to clean the mouth,

nose, and throat. Otherwise there will be undeasant smell and it willcause to gactitioner falt in illness.sz0)

The result of meditation was the fragrance from the body. DlusqtJongs saidwhen he was practicing meditation in his youth, he did not speak at all forthree month. When he started speaking after three month, all the people

whosoever were listening his voice were surprised by cleamess and power ofhis voice.

Among the six results from the Uwi*ndg I could not find out 'sfuhtexcretions' in the Sot'aesqism, arrd some kinds of merits in the Sot'aesanismcould not found in the Vedic scriptures. But I believe that it might appear

somewhere else in the Vedic literature. Metaphoric Vedic stanzas concealed it'strue meaning. This has put me in difficulties.However, in the Kath Up. I.2.L4. teaches

'Tell me that which thou seest. beyond right and wrong, beyond what isdone or not done, beyond past and fuhrre

It can be compared with the merit of the meditation in The Sot'awtisrnl.Rash and thoughtless behavior gradualty diminish.

Z.The operation of tlre six sense organs becornes orderly.

Among the six result from the Uwtislads, I could not find out 'slightexcretions' in the Sot'aesqism and the among the 10 merit from thesot'aesqism "4. one's memory improves."could not be found in the vedismTherefore, 'sfuht excretions' and 4.one's memory improves. have not beencompare in my thesis.

Sot'aesut said that(canon 3.4.1.)

sitting in Meditation is a practice whose purpose is to calm delusivethoughts and allow the tnre nabrre of one's mind to manifesl It is alsoa practice to make the fiery energy descend and the watery energyascend in one's body. when delusive thoughts calm down, the wateryenergy will ascend in the body and the watery energy will ascend when

520) DhasanJongsa, ibid, p. 203.

-n2-

COMPARISON OF THE SPIRITUALISM AND TIIE MATERTALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN THI] SO?'AESANISM

delusive thoughts calm down. Conseqr:endy, one's mental and physical

functioning will be consistent and one will feel both tlrc spirit and ttre

vital force refreshed.

Sot'aewt expressed the balancurg of the watery and fiery energy which make

the delusive thoqhts calm down and the result is that the spirit and the vitalforce are refreshed. If the delusive ttnughts calm down, the power of theperception appears consequently. watery and fiery energies in the body get

balanced throWh the meditation and the watery and fiery energy control thephysical organisation. The watery and fiery energy in the body are able tobalance throwh the proper way of the breath.

canon (3.4.2. The Method of meditation)

If you practice Sitting in Meditation for a long time as described above,

you will eventually forget the distinction between subject and object, and

time and place, remaining in the realm of the True Thusness of your

original nature and rejoicing in unparalleled spiritual bliss.

Through the meditation, the practitioner attains the ultirnate truth. Here 'the

True Thusness of your original nature' indicates that the practitioner of

meditation attains the ultimate truth. Thus one becomes one with the world ofthe Dlurnu realm.

Re. 9.73.4.(The Soma rays) in the frmament of a thousand sheams (unite with the earth)belowi in the summit of heaven, sweet tongued, in separate drops, his rays,

swiftly moving, never shut their eyesi fixed each in his place, they are themolesters (of sinners).

W)@u explains swsah (His Rays) as sarablata rasnwyah and Wilson says, theordinary meaning of 'spies' or 'warders' would make better sense.'Never ShutTheir Eyes' }:rere, fuyou addsi 'but always watch to know the evil and thegood, or always keep on the alert as kings do guard against enemies.'

However I would like to focus the sentence 'in the firmament of a

thousand streams (unite with the earth) below' and 'sweet tongued' which ismetaphorically oneness of the spirit (firmament) and the body (earth). Whenpractitioner of meditation entered the highest stage of the meditation, the bodyand spirit become one. And even one forgels oneself 'who I am' and then thesweet water comes from the below of the tongue which is called salivary.Incidently let me point out that the term soma means the plant of that narne,

the juice of which is offered tn Sonu sacrifice. The term also rneans the moonwhich is referred to as the deity presiding the plants, In Yogic systeme, Soma

-283-

is situated in the midst of two eyebrows, which sprinkles down in meditation cf,

Rg, verses 10.g5.3;4, prcbably the elixir droppings down in Yogtc performance is

referred to here. I would like to discuss it in the chapter Sonu and funlosu

Re. 9.79.4.

d.iui te rubla wr@ne yv adade prtiuyaste rwututh wurti shiwlt'

your best juice (dwetls) in the navel of heaven, that which receives (the

obtation) I your (members) grow up thrown upon the summit of the eal1fi; ttte

stones devour you upon the cowhidei the wise (priests)milk you in to the water

with their hinds.

Here it is said the best juice (dwells) in ttre navel of the heaven, that which

receives (the oblation). My question is that where is the navel of the heaven?

According to the BruIvnsu text, where there is Agni, where yajna is performs

that place is the navel of the heaven. These two stanzas from the Rg. can be

compared with the method of meditation in Sot'aesqisnt

Sot'aesan expressed (canon 3.4.2.5.)

Keep your mouth always closed. If the ascent of the watery energy and

the descent of the fiery energy go well as the practice matures, clear

and smooth saliva will flow from the salivary gland, which you nray

gather in the mouth and swallow once in a while.

The result of the meditation classified by the water in the mouth because when

the fiery energy descends the below navel, the watery energy ascend

accordingly. It indicate that the delusive thoqht has been disappeared- Hence

the purpose of ttre meditation is to calm delusive thoughts and allow the true

nature of one's mind to manifest. The flowing of the saliva means that the

meditation is well practiced And when the watery energy ascende4 smooth

saliva will flow from the salivary gland viz. sweet dew-drops water (Cratnlosu)

which is clean and sweet. It is said that if one swallow this sweet water much

quantity will get ten gists of the merits of meditation. These merits are concem

with the vigor or vitality and the spiritual power.

Sot'aesut said ( canon 4.3.6.)

Attachment lessens.

It is difficult to obtain the enlightenment because of the Attachment. And

through the power of meditation, the Attachment wiU be reduced.

Kath Up. 1.3.13. expressed

The wise man should restrain speech in mind, the letter tre should

restrain in the understanding self. The understanding he should restrain

in the great self. That he should restrain in the tranquil self.

-284-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN TI{E SOT'A.ES/N/SM

Through the restrain of sense organs and even the great self, one must

enter into ones own interior.

Sot'aewt expressed (canon 4.3.7.)

Vicious dispositions change into right ones.

Through the power of meditation, wrongness changes into rightness

AV 2.U.3. (345) saidYogis, who in deep meditation, through mental vision and the eye ofintellect visualize the soul, fettered by Matter, *re first set free from thepainful bondage of the body, by the Refulgent God, the Creator of theuniversg who sports with Matter.

One who practises austerity, first above all, must be free from the painful

bondage of the body. After over coming of the bondage of the body, theproper method of practice of meditation will be found. And until one does notfind the proper way of the meditation, one has to struggle to find out the wayand for the visionary, the accurate instruction is compulsory.

Katlz Up. 0.3.1D said

The self, though hidden in all beings, does not shine forth but can be

seen by those subtle seers, through their sharp and subtle intelligence.

It might be the sharp and subtle intelligence of the seers that visualizes theoriginal nature of them.

Sot'aesant said that (canon 3.2.7.)

The @inner at Sitting in Mditation sometinres suffers from pain in thelegs and the invasion of delusive thoughts. If the legs ache, theirpositions may be changed, one upon the other. If delusive thoughtsinvade your mind, recognize them only as delusive thoWhts; then theywill disappear of themselves. Do not be vexed with or discouraged bythem.

canon3.3.8 said 'The widom of one's orieinal nature shines'.

Sot'aesan preaches the beginner Sitting in Meditation. The @inner will bedisturbed by pain in the legs and the invasion of delusive thoughts. ButSot'aes&r, said whenever delusive thoughts arise one should not consider it asprofound and it will disappear by the constant practice. Finally, the wisdom ofone's original nature shines.

-285-

COMPARISON OF TI{E SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN T}M YEDISM WITH THOSE TN THE SO?'A^ESAN/sl1r'

Mait Up. 6. ?4.

Meditation is directed to the highest beins within and to the (outer)

objects. Hence the unqualified understanding becomes qualified, Butwhen the mind is dissolved and there is the bliss of which the witness

is the self, that is Brahman, the irnmortal, the rdiant, that is the way.

that indeed is the (true) world.

The bliss is identical wlth Brufutwt, the immortal, the radiant and the(true) world

Kath Up. 1.3.15.

(The self) without sound, without touch and without form undecaying,

is likewise, without taste, ete.rnal, without smell, without @inning,without end, beyond the great, abiding, by discerning that, one is freed

from the face of death.

Thus throwh the Yog4 one is freed from the death.

Sot'aesan said that

9. One will enjoy supreme bliss.

10. One will gain liberty from birth and death.

Due to practice of rneditation, one obtains power of the meditation and

ultimately one will get the supreme bliss and will be freed from the bondage ofbirth and rebirth.

To sum up

The time of meditation in the Vedism is uncertain. However, the times

of 'Meditation' in the Vedism and the times of 'Sitting in Meditation' in theSot'aesuism are similm.

The purpose of the meditation in the Gwt Up. related to the abhiam,and which refers to the killing of the enemy, dres not occurs in the

Sot'aesqisrn The merit of the meditation in both religions are identical.

6.14. Sonu and. Ganilosu (sweet dew-drops water)

-286-

The Sorna is one of the most attractive and rnystic deiW in the Vedic

scriptures. It is wetl known fact that all the scholars who attempt to study

Vedas tried to classify the characteristics of Sonu' As a conclusion' scholars

classified Soma as the plant without leaves which is used in soma srcrifice or

Sorna is the king of the plants or mushroom' Amrta and Madlut, ber' coconut

*s1sF2l)stc. But characteristic of the Soma as Amrta and Madlut' beer' coconut

water are rejected by Keith on the other hand the Sonu is deeply connected

with the various sacrifices and with curing the diseases. Therefore many hymns

from loth Mmda6 of the Ric Veda were too divergent or specialized in

contents to be rihrally utilizable.52z)Gener:rlly, Drinking of Sottu juice is

described as the Drink of the immortaliw or Drink of the strengft1s23). And

According to Dumezil, similar legend exists in celtic grail and the Slave legend

But Keith does not agree with his opinion that "Here and there in these tales

cornmon ideas can be seen, often doubtless much transformed, but there is far

to little evidence to enable us to claim Indo-European antiquity for tlre complex

myth which Dumezil evolves from the scanty evidence."524) The characteristics

of the Soma are expressed Rg.10.t15. According t0 it, soma is supreme in

heaven,52s) stationed in the vicinity of Nalcntras,56)and the only Brahnunas

know Soma which no one partakes,5z)s6 terrestrial being partakes 5666-528)

According to Sharma, 'no one , the Rshi aSSureS us, does ddnk Soma, because

the identity and knowledge of Soma have been preserved in secret codes'

acchid-vidlaru.'58) In other Stlctas, it is said that Soma plant can be seen only

at night Actually the Sukta from the Rg is as follow'

'He removes rapidly(foilowins) the path of (him) the much-faised,

(other) goers cannot overtake him(Thowh he is) moving easilyi sharpe

homed he displays manifold (radiance);the soma appears green-tinted by

day, and ctearty visible at night."sm)

SaymamrW explained meaning of 'tle sonrt appers gTeen-tinted by day' as

521) Keith, The religion and philosophy of the Veda and Upanishads. Vo1.2. p. 6U'

Motilal Banarsidass, 1970. India.522) J.C'onda Vedic literatre Vol.l, p. 87.

523) Drink of strength is accepted by many scholars e.g. Eggeling, Wackernagel,

Oldenberg, Renou etc.

524) Keith, ibid, p. 623.

5%) Fts. 10.85.1.

sZi) Rs.10.85.2.

52) Rs.10.85352t]) Re.10.85.4.

S2g) B.R. Sharma Vedic Heritage of India p. 92, Rashriya Sanskrit Vidtapeetha Tirupati.

530) Rs.9.E7.9.

-287 -

COMPARISON OF THE SPIRITUALISM AND TT{E MATERIALISM AS REFLBCTEDTN THE YEDISM WITH THOSE IN THB SO?'A.ESAN/SM

the sorna is not visible in the daylight. i.e. It can be seen only at night. On

the other hand The Sonu is said to be friendly 1p s1611.53r)

Similar legend has come down to Korea. [n ancient pedod, people fromChina used come to Korea in order to find out the plant called Bullocln. Tl:re

meaning of the word BltJldlo is a plant which make human being ever young.

It is said that the Shinsn(C- Chortshin Deuatas in Taoism)ffi) used to have

this plant. Usually, the plant which is called In-stn is recognised as Bulloclw. Itis called In-sn because the shape of this plant resembles the body of thehuman bing. It gTows in the deep mountain. Korea cultivates t!rc In-san in thefarmland of the particular district) and people consumed the yellow root of theIn-sam. Six years after planted, it blooms with flower since long time. This isrecognized as the mysterious plant This plant cannot be seen by the people

whose mind is impure- Therefore, when the people go to the deep mountain tofine out this plant they avoid to contact with any lady and perform the prayer.

But it is not my intention to compare Soma with and Bullocln. I wouldlike to discuss regarding the Soma in the focus of meditation. Because theSoma juice is connected with the ,ro67s,*rt)ffi,e)nraksln (contemplation),535)

tongue536)3pd sometimes it is connected with the dewdrops also. These wordsare deeply connected 'frrith the meditation and the practice of meditation leadspractitioner to enlightenment. The word 17nl6sy!37) in Sot'aeswtism is thecompound of three words. The meaning of the Crun is sweet, the word /omeans dew-drops, and the word Su means water. Thus it is called sweet dewdrops water. The place where the water comes out is called Ok-Gi (Ei&) i.e.

Jade-pond And the practice of meditation is also connected with all thesewords viz. nablu (navel), dfu (intuition), nrakshz (contemplation), and tongue inSot'aesanism Thus I have found the similar conception between the Sorru inVedism and the &ntlosu in Sot'aewtism- Ganlosu is the watery charge fromthe below of the tongue while absorbed meditation.

Rg. 9.?9.4. expressed that

531) Rs.9.97.18.

532) William &lward Soothilt, A Dctionary of Chinese Buddhist Terms, p. 146, MotilalBanarsidass, reprinted Delhi 1977, 1987,

533) Rs.9.71.1; 9.71.3; 9.72.7; 9.74.4; 9.74.6; 9.W.2L; 9.79.4; 9.82.3; 9.&1.5; 9.86.8 etc.534) Rg.9.71.6; 9.75.7; 9.n3; 9.ffi.t7:. g.ffi.n; 9.91.1; 9.921.2;3.etc

535) Rs. 9.80.i; 9.84.3; 9.85.9; 9.85.12; 9.86.23; 9.86.36;38; 9.92.2; g.W.2A,.etc.

536) Re. 9.37.2;3;4;9; 9.7Ii.2; 9.85.10.e8.537) Amrt4 sweet due ambrosia, the nectar of immortality, William klward Soothill,

ibid p. I95.

-288-

TN THE YEDISM WITH THOSE IN THE SOT'AESANISM

Your best juice (dwelts) in the navel of heaven, that which receives (the

oblation);your(members)growupt}rrownuponthesummitoftheearth; the stones devour you upon the cowhidei tlre wise (priest) milk

You in to the water with their hands

The l?s/u said that the best juice (dwells) in the navel of heaven The problem

is the definition of the navel of heaven. since stanza selected from the

Wuatilma Sonu, the navel of heaven mlght be the place of the sacrifice where

the fire resides. iz. Ved.i. And if it indicates the Vedi, then how the juice

dwells in the navel of the heaven where the fire dwells? Real meaning might

be concealed rn the stanzas. And this Sukta is different from the verse l0'S'1'

as it describes the sorna as stationed in the vicinity of. Nakstras or the navel

of the Heaven is corurected with certain Nal<strus'

Rg. (1.59.2 ) Rshi C,anftanu, said to AmLAgni, the head of heaven, the navel of earth, became the ruler over both earth

and heaven: all the gods engendered you, Vaisvanara. in the form of light, for

the venerable sage.

wilson said that Ami is said to be the head of heaven, as the principal element

and the navel of earth , as its main source of support.ffi) The Rshi Ctautana

said ,Agni rs the head of heaven and the navel of earth 'simultaneously'

because the elements of the Agnis ate one and the same. Asni nesides in three

regions.

Sot'aesan said that (canon 3.4.1. The pgrport of sitting meditation)

sitting in Meditation is a practice whose purpose is to calm delusive

thoWhts and allow the true naure of one's mind to manifest" It is also

a practice to make tlre fiery energy descend and the watery energy

ascend in one's body. when delusive thoughts calm down, the watery

enerSy will ascend in the body and the watery energy will ascend when

delusive thoughts calm down. Consequently, one's mental and physical

functioning wilt be consistent and one will feel both the spirit and the

vital force refreshed

one of the purpose of the practicing meditation is to make the fiery energy

descend and the watery energy ascend in one's body. It is said that the

characteristic of watery force is always descending and that of the fiery force is

to ascending and the ascending of fiery force causes the physical obstacles.

Therefore one should always make the fiery energy descend below the navel

namely DanJon and make ascend the watery energy'

538) Wilson(trans), Rg. Vol.l. p. 149.

-289-

Following Sticras are composed by the llsfu Blnra&nia

Re 6.17.4.

Abounding in food, Irdra let these exhitarating draughts copiously bedew

YoU,theresptendentilettheinebriatingjuiceddightyouwhoaremighty, deficient in no (excellence), powerfrrl, manifold, the overcorrer of

foes-(trans. BY wilson)

Thesegladdeninedrops,olnd.ra,selfsustainer,quaffedshallaugmentthee in thy mighW splendour'(trans' By Griffrt)

Here the words 'inebriating (madd'and the 'bedew fttksaymta)' appeared

usually the word 'mudn'is translated as intoxication or inebrioting' If we use it

as noun, it wiII mean drunkard- Here the word 'Ik'syqtta' aryats' The root of

the word 'ukqtutta' \s 'rtks'' to sprinkle' The word 'uksa' is usually used to

mean 'to sprinkle,' 'sprinkling Bull,' 'progeny' etc' And sometimes it is

translated as moisture. Here it is translated as 'bedeus'(By witson) or drops (By

Griffit)in this 'sutaa'. It is very rare to find the use of the word 'uksa' meaning

bedew and. drops in the Re. lf it is connected with the meditation' it might be

the dew-drops of water'

Re 9.100.5.

SageSomaflowinaStreamforourenlightenmentandinvigoration,poured forth for Indra, Mitra otd Varttu to &ink'

Here the sonu is connected with the enlightenment and invigoration' It might

be metaphorically used in the context of the Yogrg practice'

Rg. 9.4.2. (Rslu Angirusa Detnta Wnrrwu Sonu)

Sonu, give us brightness' give us heaven

and make us haPPY.

Rg.9.4.6.Thepureflowins(Sorn)longsforthefair_formedwidereachingmighty Night and Dawn not yet visible'

Sonw is connected v/ith brightness, heaven and all good thines. This is the

description of the physical Soma but it represents the Sorna in elixir which

drops down from the middle of the heaven Hence it is connected with

physical Sonu, Soma cannot giVe brightness. However, the soma is connected

with lyoti and the surya which probably represents the Yoga practise'

sot'aesan said canon 3.4.4. The Necessity of concentrating at Elixir Field

(Taniodconcentration at the elixir field is not only necessary for sitting in

, give us all good things;

-290-

COMPARISON OF THE SPIRITUALISM AND TTIB MATERIALISM AS REFLECTED

IN THE

Meditationl it is of vital irnportance to the presenation of healft. If one

concentrates one's mind on tlre elixir fletd and swallows tlre water

(sativa) springing from the jade-pond (salivary duct) plentifully, the

watery and fiery energies will be balanced and sufferins fnom physical

illness will diminish. One's complexion will beoonp lustrousi one's vital

force lvill be replete and one will attain to the mental decoction

Gim-fui which s€cures tongevity. Thus, the corrcentration at the elixir

field serves two purposes, the calmrrcss of son Goniond ard health.

Here Sof'aescrt said that Due to balancing of the watery and fiery energies,

One's complexion will become lustrousi one's vital force will be replete and one

will attain to the mental decoction Gim-fui which secures longeviW etc. which

is good things of human beings.

Sue. Up. 2. 13. tells that in the meditation one's complexion is brightened and

sound of speech also improves.

To sum upWe may conjecture that the soma juice may represent the elixir and the

Yogtc practice may be somewhat similar ta Gamlosu in the Sot'aesuisnt

6.15. Dwelling in the firmament.One of signilicance of attaining enfuhtenment is dwelling in the

firmament with spirit. The dwelling in the firmzunent is possible after obtaining

spiritual power. Doine all kinds of austerity is potential to obtain ttre spiritual

power especially by the practice of meditation. Through the meditation, one can

get the power of the spirit and the power of spirit gathers in the place which is

called DqrlonDqrjon is situated below the navel and all the individual's Dqrion is

connected with the firmament. However if one practices of meditation sincerely,

whole body will become DorJon Dtafur Jone& said that every individual

has umbilical cord connected with firrnament which cannot be seen by eyes.

Originally, size of Dqion is that of mung beans and according to ones practice

of meditation, it's size is grows. It has it's own power but tlre power of the

individual is different according to one's practice of meditation. If one does not

take care of it, the power of the DurJon will disappear. The power coming

from the Dan-Jon is called Yong-dot One of the highest stage, the Dqtstayrng in the Ho-gong Bob-gye or the klpmost of the head of the man by

itself. It is called C:tulrdan. In other word it is called priuate sfar. But it is

different from the stars in the sky. It consist with energy and truttl.s3g) Dtukn

-291-

COMPARISON OF THE SPTRITUALTSM AND TIfi MATERIALISM AS REFLECTED

IN THE YE /SM WITH THOSE IN THE SO?'EESANISM

Jongfu classified DutJut in 19 categories.fl0)

Out if 19 kinds of Dut-Jon, Bob-Dot(Dtarnu hil is connected withthe mystical power. It is related with the matter of thousands of the years that

if one obtain this power, one will come to know all the secrets of the universe.

It is the place of mystic and impartial, fare and unprejudiced.s4r) He said that

due to some reason sentient beings and non sentient berrgs appear in this

world and it is due to the response of the power of Heaven. If one performs

dee4 whether it is good or bad, it will be reserved in the heaven. On the other

hand it wiU be reserved to the DanJon in the body of individual. Therefore, itis connected with the Karnu theory and since it is reserved in the treaven, for

taking rebirth by one's own Karrtu, the Heaven is held responsible.

Rg, 3.36. 6. Rshi is Vislasunitra, Deuata is IndraAs the rivers pursue their course, the waters rush to the ocean like the

drivers of cars (to a goal), so the vast lndra (hastens) from his dwelling( in the firmament), when the humble Soma libation propitiates him.

Dwelling in the firmament of Indra, connected with the Soma juice. Wilsonremarked *According to the scholiast, the comparison is to this effect, as small

rivers and scanty waters contribute to the vast ocean, so the Soma juice,

however, insignificant, contributes to the gratification of the great fux6l7a'42)

Tejobindu Up. 4. describedWho makes the inaccessible accessible, Strive only for teacher's respect

and gain, Who, stepping throWh the three gates, Becomes t}:re Hqrtsdwelling in the three worlds.

It is said that only the one who stepping through the three gates becomes

Harnsa Harnsa dwelling in the three worlds. Three gates here means

renunciation, patience, and respecffulness towerrds one's teachers.il3)

Sot'aesan said (Discourse 8.16.)

"Therefore, you should detach yourselves from these

evanescent(transitory) berngs and exert yourselves to search for the

heavenly beatitude. If you maintain the heavenly beatitude for a long

rriod of time, you will eventually gain the freedom to control mind and

body, take the great power to rule the triple world, transcend the

539) DhasanJongsa, ibid, p. 72 arfi 82.540) DhaSan JoneSa ibid vol.2, p. 118-149.541) Dhasan Jongsa, ibid, p. 75. 76.542) Wilson, RgVeda Samhita, YoL 2, p. 187.

543) Paul Deussen, Sixty Upanishads of the Veda Yol.2 p.706,Translated by V.M.Bedekar and G.B. palsule, Motilal Banarsidass, Delhi, 1980.

-292-

COMPAIIISON OF THE SPIRTTUALTSM AND THI| MATERIALISM AS REFLECTED

TN THE YEDISM WITH THOSE IN THE SOT'AESANISM

existence and non-existence of all things and the rebirft through the

cycle of six realms of existence. The liberated soul of yourself, without

being emffiied, can tour the trniverse witt. YonfDqt or enter and exit

even the world of birds and beasts or insects, without any hindrances in

the coming and going of birth and death. You can enjoy the heavenly

beatitude forever in any world where you may be embodied without

being contaminated in that world."

The maintaining of heavenly beatitude brings the lMom to control mind and

body. The liberated soul called Yong-Dst and the power of. Yong-Dut is said

to be free from the birth and rebirth.

Discourse 9- 26. preaches

Therefore, if the cultivator of the Way is enlightened to one's originat

nature, cultivates it thereupon, and acts right, distinguishing right from

wTong, then eventually, one will &velop an adamantine spirit

(Ymg-Doti, with which one can fro:ty choose one's reincarnation

without being dragged by the wheel of the six directions of rebirth.

Such a one c:ln also attain the ability to devote oneself to spiritual

cultivation, touring the Ho-gong1 Bob-gye (empty Dturrrw Realrn) with

only the adamantine (Yons-hd spirit leaving the body behind."

In order to obtain adamantine (Yong-I)u), spiritual cultivation is indispensible.

The power of adamantine (Yong-Du) one wtll be free from the birth and

rebirth.

To sum upThe concept of dwelling in the firmament occurs in the both religions.

The reason and method of the dwelling in firmament of the deities in the

Vedism is uncertain However, the reason and method of the dwelling infirmament after getting Yolfut (nnsma) in the Sot'aewism is due ta Yong-Dqt

(adamantine) which is created by the power of meditation.

6.16. EmancipationMait. Up. 6.M.

The happiness of the mind whose stains are washed aw'ay by

concentration and who has entered the self, it cannot be here describe

by words. It can be srasped by the inner organ(only). ....even so he

whose mind has entered in he is released completely. Mind, in futh , isthe cause of bondage and liberation ftrr mankind; for bondage if it is

bound to objectsl freedom from objects, that is called liberation.

-293-

The definition of the liberation by Mait Up. is freedom from objects' One

should be freed from the bondages He then obtains emancipation, while livine in

the bodY or after deaths'

The concept of emancipation occurs in the Vedic perid as J' Gonda

quoted the passage from ttre Angirasalcatw- He state that "As already intimated'

the Atlnnnved.ins traditionally hold that their scriphfe helps to attain

enjoyment in and liberation from this world."il4) it means that there are two

tpyes of liberations. one is to get the liberation before one changes ones body'

and another is the liberation to get after changing the world i'e' after death'

Therefore it is no need to, always, consider regarding to get the liberation after

death.

The concept of liberation also appears in the Rg' 1'164'20'

Twobirdsassociatedtogether,andmutualfriends,takerefugeintheSametree;oneofthemeatsthesweetfigitheotherabstainingfromfood, merelY looks on'

There is some probability in sayan'n's explanation, regarding 'Two Birds

Associated together' that the individuat soul and Wranntrru are here described

tounderthefigureofthetwobirdstogetherthatindividualsorrlisstillinthebody.

A.V 3.r7.8.(486)

Oauspiciousrrrentalforce,weveneratethee,comethounearusthatthoumayest Sirant us knowledge and bring us the fruit of salvation'

By means of knowledge, one can attain the salvation' According A'B Keith

,,T'tte emancipated self possesses autonomy, but it is not an ethical statei it is

merely a condition of unhindered power' the ideal of a despot' the state of the

manwhogoesupanddowntheseworlds,eatingwhathedesires,assumingwhat form 1t" 6g5i1s5'"il5)

Mtndo- UP 3-2.5.

HavingattainedHim,ttrcseers(whoare)satisfiedwiththeirknowledge (who are) perfected souls, free from passion' tranquil' having

attainedtheomnipresent(sdf)onallsides,thosewise,withconcentrated minds, enter into the All itself'

They have found the self in all i.e. they become one with universe and all

544) J.Gonda Vedic Literature, p' 292'

545) A.B Keith, The religion and the philosophy of the veda and Upanishads'vol'2' p'

587.

-294-

COMPARISON OF THE SPIRITUALTSM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SO?'A.ESAN/SM

the manifestations.

Mutrd. Up 3.2.6.

The ascetics who have ascertained well the meaning of the Vedanta

knowledge, who have prnified their nattrl.es throWh the path of

renunciation, they (dwelling) in the worlds of Brahman, at the end of

time, being one with the irnmortal are all liberated.

Liberation is connected wittr path of the renunciation in order to purify ones

natue and 'companionship with Bruhma is the end and the soul will be

liberated at the time of the great end along wrth Brufuna'ffi)

Gwry:san Jongs preaches that ( Sejon 3.The Way of Emancipation.) in

order to emancipate oneself frorn the troublesome worldly affairs, one should

first of all reflect on the origh of all truths and next apply the truth in all the

situations. Clwtgsqt fongsa further said the way of emancipation as follow.

The first is to emancipate oneself from the cycle of birth and death by

reflecting thoroughly on the fundament.rl truth of no birth and no death

and applnng the truth to the situation of birth and death.

The second is to emancipate onesr{f fr<rm the situations of suffering and

pleasure by reflecting thorowhty on the principle of ones original nature

which is utterly devoid of suffering and pleasure and applying the truth

to the situations of suffering and pleasure.

The third is to emancipate one.self from discriminations and gain or loss.

For this, one must reflect thoroqhly one the truth that the causal law

of Karrnic retribution occurs in the realm that is originally devoid of

discrimination and gain or loss. And then one must apply this truft to

the situations of discriminations and gain or loss. Thus the statement in

the Heart Snf,rs Reflect on tlre emptiness of the five aggregates, and

attain fi:eedom from all sufferings and distress is the general pnncrple

of emancipation.

The teaching of Clwtgwt Jongsa shows that one must emancipate from the

cycle of birth and deattu from the situations of suffering and pleasure, and from

discriminations and gain or loss. The ways of emancipations are one has torealization of the fundamental truth, realization of the original nature and

realization of the cause and effect.

A.V. 4.tr.6.G72\

546) Radhakrishnan, ibid, p. 691.

-29s-

COMPARISON OF THE SPIRITUALTSM AND THE MATERTALISM AS REF'LECTED

IN THE YEDISM WITH THOSE TN THE SO?'A^ESAN/SM

Throwh Gods contemplation, the sages, havins left the body , attained

to salvation, the center of immortality. May we, sekers after God,

through perumce and sun-like determination reach the world of virhre.

Taps is the one of the ways of rchievement of the salvation. Through the

sincere penance one can furify sins and the purification leads oneself to the

ernancipation.

Chapter 8: The Discourse on Repentance

Though it is necessarily true that, in accordance with the principle ofyin-yang's muhral advarrcement, one who does good, will be repaid by

Reciprocal Production and the evil-doer witl be requited by Reciprocal

(muhrally) Destruction, one who is always repentant and reforms oneself

can free oneself from the retributive force of the Reciprocal Prodtrction

and Destmction, controlling sins and blessings for oneself. That is why

all Buddlus and patriarchs have unanimously tausht the necessity ofrepentance.

One who is always repentant and reforms oneself can free oneself from the

retributive force of the Recipr<ral Prrduction and Destruction. Because, the sin

originates in the min4 it will disappear when the rnental dispositions which

cause sins perish. Bad deed (fod Karnu)is prduced by ignorance @tsidyd; itwill be extinguished by the light of wisdom brajrc) of one's original nature.

Thus, the repentance is the one of the ways to extinguish the ignorance and

tead to the emancipation.

Br. Up. 4.4.7.

On this there is the following verse : When all the desires that dwellin the heart are cast away , then does the mortal become immortal,then he attains Brahman here (in this very body). Just as the sloqh ofa snake lies on an anthill , dead, cast off, even so lies this body. Butthis disembodied, immortal life is Brahman only, is light indeed, yourmajesty. I give you, Venerable Sir , thousand cows, said Jqnl@(king) of Videlu.

An immortal is linked with one who is free from all desires in the heart. Itmeans detachment is important to get the salvation. It also is the teaching ofthe relization of original nature because, no desire exists in the one's orieinalnature.

-296-

tr On Docrine 5. of the Sot'aesutism,

,,one should take lraon-wlc as the standard of moral cultivation and

model oneself after its tnrt}r, cultivating one,S personality in the

followingthreeaspects.First,bybeingenfuhtenedtothetruthofIrwn-sang,oneistoknowthebeeinningandendofallthingsandtheroot and branches of atl things, the birth, old age, illness, and death of

all human beings, and the causal law of retribution' secondly, one is to

nourishone,sclearnahfie,bykeepingone'smind,likelransn,fromselfishness, or from teaning toward attachment and desire. Thirdly, one

is to do all things right and fair, like lrown, without beine distracted by

suchfeelingsasjoy,anger'SolTow,pleastrreorbytheconsiderationofremoteness. closeness, fiendliness, and estrangernent

Enlightened to truth lrownwtg, nourishing one's clear nature' and detaching

from all the feelings which arise due to the functioning of sense organs' are

meaningful for the belief of. Inaonsurg leads on to liberation When one gets

these three stages, one will attain the emancipation'

Isa Up. 14.

He who understands the mamfest and the unmanifest both together,

crosses death through the unmanifest zrnd attains life eternal tlnough

the manifesL

This verse asks us to lead a life in the manifest world with a spirit of

nonattachment wittl the mind cented in the unmanifest'sa7)fu my opinion'

manifest indicates this world and unmanifest is the ultimate truttl' It indicates

that one who attains the ultimate truth, who knows the state of manifest and

unmanifest which is ultimately one and the same'

Clwtgwt Jongw said (Discourse 5'34')

The Master said, " The universe is based on the principle of change

and that of immutability. To the girrciple of change belong:-tlre cycle

of formation, abiding, destruction and void of the universei circulation of

the four seasonsi birth, aging , illnqss, and death of mankind i and

vicissitudes of fortunes and misfortunes and calamity and happiness of

life.....The point here is that we should change well where we should by

comprehending Heaven and Earths principle of change. we should not

change where we should not by comprehending Heaven and Earth'

547) Radhakrishnan, ibid,P. 577.

-?B7'

COMPARTSON OF THE SPIRTTUALISM AND THE MATERIALISM AS REF'LECTED

IN THE YE'DISM WITH THOSE IN THE SOT'AES,4N/SM

The change is the manifestation and the immutability is the unmanifestation i.e.

ultimate truth. Ctrwtgwt Jongw preaches that the emancipation nequires

knowledge of both change and that of immutability because The universe isbased on the principle of change and that of immutability and the life of humanbeing also is based on the order of the universe.

Pra Up. 1.I0.

But those who seek for the Setf by austenity, chastity, faith and

knowledge, they, by the northern route, gain the sun. that , verily, isthe support of life breaths. That is eternal , the fearless. That is thefinal goal . from that they do not return . that is the stopping (of

rebirth).

The final goal of the emancipation in Uwnistuds is 'do not retum to thisworld i.e. the stopping (of rebirth).' llowever, 8.G.4.7. says that

Whenever, there is decay of Dharma and rise of adlurnta, then Iembody myself, O Blurota

B.G. 324. states

These worlds perish if I did not do actioni I should be the cause ofconfusion of species and I should desEoy these beings.

It is clear that Shn' Kristttu came to this world in order to doing sorne actionfor the sake of saving this world from the urnighteousness. Here we have toconsider regarding the Frrpose of practising austerities. The purpose of thepractising austerity lies in getting the emancipation and getting the spiritualpower as powerfirl as that of gods, there, one must follow the teaching of thescriptures. Ultimately, one will get the power of the gds. Of course, it wouldbe difficult to get the power of the gds, but it depends upon the one's ability.An4 if suppose, one gets tlre spiritual power of the gds, even oneself can dowhatever god does. e.g. as Sl'tri Krisfua came to this world in order to save thisworld Even that self who gets the perfect emancipation can come to this worldin order to favour this world, but not draeeed by the krnsraSot'aesan preaches that (Discourse 8.16.)

The liberated soul of yourself, without being embodied, can tour theuniverse or enter and exit even the world of birds and beasts or insects,without any hindrances in the coming and going of birth and death. You

-298-

@MPARISON OF THE SPIRITUALISM AND TIIE MATERIALISM AS REFLECTEDIN THE YE.D/SM WITH THOSE IN THE SO?'AESIN/SM

can erdoy the heavenly beatitude foreven in any world (Shifuts-Seeye)

where you may be embodied without being contaminated in that world.This is the world of perfct bliss. Once desire for worldly pleasures

arises in your trcart and you start enjoying it, the heavenly beatitude is

lost. If one who eqioys the heavenly beatitude only desires to enjoypleasures without working for what can maintain the beavenly beatitudeone will become de.praved and lose fneedorn to contrrol mind and bodyand be unable to avoid once again the cycle of birth and death throWhthe six realms of existence, being dragged by the rollins wheel of thegreat nature."

Here Sot'aesall expressed that the emancipated soul is free to take birth and

rebirth even in the world of the insect, and staying in tIrc snimtrsegye.s*tHowever, if one started taking the worldly enjoyment, the heavenly beatitudewill be lost.

Munda- Up. 3.2.3.

This self cannot be attained by instruction nor by intellectual power noreven through much hearins. he is to be attained by the one whom (the

self ) chooses. To such a one the self reveals his own nature.

Instruction, intellectual power, and much hearing etc. cannot lead one to thesalvation. There are two views regarding this passage. According toRadhalrrishnan, "\Mhile supreme self is difficult to know and is unknowable byunaided intellect, He is knowable throwh His own self revelation to the manwhom he chooses. This view lmks upon the supreme self as personal God andteaches a docbine of divine gmce. According to Stwilanaatya, 'Him alonewhom He chooses, by that same self is his own seH obtainable.' The seUreveals its true character to one who seeks it exclusively."549)

Clwtgsqr Jmgs preaches (Discourse 7. S0.)

'True freedom comes frrom a rcrfect emancipation, the ultimate principleof freedom is based on the truth of universe and the self-nature.

Therefore, to attain salvation is based on the realization of ultimate truth whichholds principles of universe and the original nature of self. The purpose of theemancipation of oneseH lies to deliver all sentient beings to a paradise.

Thus, the founding motive of this religious order lies in the intention todeliver all sentient beinss suffering in the bitter seas of misery to avast and limitless paradise by subjusating the material power through

M8) The wor{d of the ten directions.549) Radhakrishnan, ibid, p. 619 and 620.

-299-

SuT@sUiNLSM

expansion of spiritual poweri spiriural power shall be expanded byhaving faith in a truthfrrl religion and training in sound morality.

Therefore, one's emancipation and deliverance of all the beings are deeplyrelated with each others in the Sot'aewtism

To sum up

The description of the liberation by Mait Up. is freedom from theattachment worldly objects.

In Vedism liberation is connected with path of the renunciation in orderto purify ones nature. Performance of sacrifice also meant to purify the mind.

One must emancipate from the cycle of birth and death, from thesituations of suffering and pleasure, aod frrrm discriminations and gain or loss.The ways of emancipations are realization of the fundamental truth, realizationof the original nafirre and realization of the cause and effect according to theSot'aesanism

Taps is the one of the ways of achievement of the salvation, in the Vedism

Repentance is the one of the ways to extinguish the ignorance and tolead to the emancipation, in the Sot'aewism.

To understand the manifest and the unmanifest both together areimportant to attain emancipation in the both Refuions.

Detachment from all the feelings which arise due to functioning of senseorgans leads on to liberation according to both refuions.

The final goal of the emancipation in Uwisluds is 'not to return tothis world i.e. the stopping (of rebirth).'

True emancipation means, to be free to take birth and rebirth andstayrng in the Shiturg-Sesye. However, if one starts taking the worldlyenjoyment, the heavenly beatitude will be lost, as per the sot'aewtism

One must be choose by the god is important in the Vedisrn

To attain the salvation is based on the realization of ultimate truth andthe realization of the original nature of self in the Vedism

One's emancipation and deliverance of all the beings are deeply relatedwith each others in the Sot'aewism

-300-

COMPARISON OF THE SPIRITUALISM AND T}IE MATERIALTSM AS REFLECTED

TN THE YEDISM WITH THOSE IN THE SOT'A.ESAN/SM

CHAPTER SEVEN

ConclusionThe most important role of the Dlunru or B& connected with the

human life lies in the regulation of the desires arisrng from mind, sense organs

and the material objects which make human being as the endless coveter and

greedy. Although, development of material civilization is tremendous, because of

regulation of the moral and ethics, this world could be controled by the mind of

human beings if it is trained by the Dturma or Bob. The ways of seeking the

ultimate truth are not different in the two religions.

The way of the austerities appear in both the religions. By the lapse of

time the method of austerity to attain enlightenment or the concept and the

method of offerings etc have also been changed. Therefore, the application of

Dturnu or Bob to the individual and the society is also must suitable

accordingly. However, the development of the material civilization caused to

change the materialistic world but it could not influenced the fundamental

principles of the ultimate truth at all. It means that the ultimate truth cannot be

changed forever.

We have to considers the Achievenrents and the Desires for material

objects and the desires for love, fame etc. As the material civilization develope4

millions of material objects are produced in the modem age, and they will be

increased as time goes by. In fact, all the material objects which are invented

by the scientist are inevitable to the human life. Here the problem of the

concept of desire emerges as to how to classify and achieve the necessiW and

the fulillment of desire when a person has not enough economic provisions but

he wants to own these objects? Because he wants these objects which are

required for his life, can we classify that as a desire? These incidents will be

increased if socieW does not consider equivalence in the economic status of

individuals. Moreover, it will bring the serious pnoblem to the society that many

people will commit sin in order to achieve material objects as we can see now.

In this focus, the desire(Kama) or necessity and the means to own these

objects(Artha) are inseparable. This problem cannot be solved by a person orgroups because it needs some kind of an educational systematization.

From the ancient period, all the human beings tried hard to achieve the

material objects and the activities of the leaders also was helpful as we findthe contributions to the societies by the kings and the rich people. Their desire

was to establish the paradise on the earth for the sake of well bing and

welfare. It means that the ancient people used to consider the present mundane

-301-

COMPARISON OF THE SPIRITUALTSM

IN TTIE YEDISM WITH THOSE IN THE SO?AESAN/SII4

life also very important. However, unfortunately, the desired rnaterial objects had

limitation due to un cultivation of material civilization. Acrcordingly, infinitedesires arose due to lack of material objects. UWtidad preaches not covet

wealth which belorrgs to others. Thus, the role of the spiritual leaders and

individuals was very important for the sake of advancement of societies and the

nations. The role of the spiritual leaders and efforts of individuals also isimportant even now. Other wise, this problem will continue hereafter. (tilt

equilibrium of the individuals is established.)

Possession of any material objects was not allowed to the Sazya.sr'ns as

they had to renunciate all the worldly objecls and pleasure. They had to depend

upon people for sustenance. Esfu's in tlv Uwtislndic friod used live on the

Dakshina or Dota from the king or rich people. It means that in ancient time,

the economic condition were not strictly established.

On the other hand, the prospect of the future world according to the

Sot'aesuism is, somehow, very bright due to the progress of the individuals.

Discourse of Sot'aewt Q4.22.) expressed in this context that"As the world in the past was immature and dark, tlrose who had power

and knowledge could live by exploiting the weak and foolish people.

Since the people in the coming world are bright and intelligen! no one

of high or low rank wifl be able to exploit people. Consequently, vicious

and dishonest people will krome poorer while upright and truthfulpeople will become richer."

Thus, in the coming worl4 equilibrium of the world will be established and

achievement of the material objects also will not be as it is today.

Even possession of material objects for the monks and the nuns,

Sot'aesot suggests, are resonable according to ones abilities, the Sot'aesuismdoes not allowed to depend upon others for sustenance Thus monks and the

nuns also can do their job and own properties. They can become a householder

according to one's wishes. Evenfually, the occupations of the rnonks and thenuns are various. e.g. monks and nuns can take the charge of the temples,.Theycan be physicians, professors, teachers, social workers, journalists. They canput up service in broadcast, farm, social well-fare, Banks etc. which belong tottrc Sot'aewism. However, although they are engagd in different places, ifHeadquarter transfers them for another place, one has to follow the order of the

Headquarters. The monks and nuns who earn more money, are requiredcontribute some portion of their salaries or income to temples, and to theothers. The majority of the income in the temple also depend on the Hon-gongand the Hee-sa which are on par with the Dakshiru and Duta in the Vedism

-302 -

COMPAIIISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN TFIE YEDISM WITH THOSE IN TTIE SO?'AESANISM

and also on some productions in the temple. Though, both the refuions

economically depend on the conhibution, the life sWle of the monks and nuns in

t|1e Sot'aesqtfsm is systematically different from the life of monks and nuns in

the past pgriod Unlike for Snc1asr'ns of the Vedism, the Sot'aesanisrn did not

deny material objects for nuns and monks, wholly, but they must be controled

by the proper order (Dlarrtd.The Emanciption or the Salvation is the final goal of the

human-beings. The Ved|sm preaches that, attachment is the cause of the

Samsara- Therefore one should detach from the fruit of all the desires, and then

it will lead one to the emancipation. The method of salvation is the practice

austerity or tapas which requires renunciation. Two kinds of renunciations

existed in the Vedism One is the renunciation of the world staying in isolated

place for the sake of practising austerities. Another is the renunciation of the

desires which arise from the functioning of the sense organs.

Upmisluds teaches that one who has attained salvation, will never

comeback to this world And 8.G.5.2. teach that "Renunciation and the

performance of action both lead to freedom. Of the two, performance of action is

superior to the renunciation of action." The Il.G 5.6. state that "The man

practising meditation, purified by Karma \ oga quickly goes to Brahman." or

B.G. 5. 12. "Abandoning the fruit of action, the Yogi attains peace bom of

steadfastnessi impelled by desire, the non-Yogi is bound, to the attachment of

fruit." All these stanzas fmm the B.G. teach that the karma yoga is superior to

the renunciation. Especially the disattatchment to the fruit of action.

The emancipation in the Sot'aesurism requires the realization of

fundamental principles of ones own nature and Ultimate tmth. CXwtgwt Jongsa

suggests that one should emancipate from three thrrgs. First emancipate from

going and coming, secondly, emancipate from pain and pleasure, The third is toemancipate oneself from discriminations of gain or loss. The emancipation from

the ills of birth, aging, illness, and death is not the highest stages of the

emancipation. Thus, even though, one who emancipates from birth and death,

there wiU be no power of for 'freely going and coming.' The method of

emancipation is the practice of threefold studies. One must train oneself in daily

life. Renunciation for practising austerity in a isolate place is not allowed in the

Sot'aesanisrn Therefore, the fundamental principles of the Emancipations are

similar to both religions but partially dissimilar in the practise of austerity

between the two religions. However, the concept of emancipation in

Sot'aesanism is to become 'freely going from and coming again' in this world.

-J03-

COMPARISON OF THE SPTRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SO"'A.ESAN/SM

It does not mean that oneseH cornes to this world by ones desire which

indicates that one is dragged by the Samsaru. F-or the sake of doine sorne

work in this world as a duty one cornes back to this world.

But the problem is how to establish the paradise on the earttr through

applying the theory of the Vedism and the Onder of the Sot'aesnism. As Prof.

Hans Kung suggests The new world cannot be survive without a global ethic.

There witl be no peace arnong nations without peace among the

religions.

There wilt be no peace arnong religions without dialogue among the

religions.

There will be no successful dialogue among the religions without

considering comrnon ethical standards frrr our globe.

There will therefore be no survival of our globe without a global ethi

c.550)

It suggests that the world needs to follow ethics(new ethics.)

As far as there is a concern with Vedism. we have to consider

regarding four aims of the lile viz. Punslurtln 'ftre persuits of material gain

and pleasure are both necessary for life, human beings cannot live without

either acquiring goods or enjoying pleasure to some extent. But they should be

controlled in considerations of Dharma- Tberefore, Dlarma Artlu and Kanu

must coexist without harming each other. Ap. Dh S (2.8: 20.22.n) says that " aman should enjoy all such pleasures as are rrct opposed to Dharma. In this way

one secures both worlds." The teaching of B.G O.ID and Mqtu (2.2U) shows

that one should strive for all the three i.e. Dtarma Artta utd Karru. Mututeaches firrther that 'If Artlu or Kama are in conflict with Dharma one should

give up Artln or Kanu in that case.'

The preaching of Punnlnrtla appears in various ways in the Vedic

texts as we have seen. However, the method of the application of. Punslurtlafor the modern society is still tequire, because, there is no doubt that the theory

of Punslnrtlu is a prerequisite for the well rnaintainence of the human life. Ifthe apptcation of the law to the human beine is not suitable, it will be an

ineffective. And the continuation of the theory of Puruslurtla is effective inIndia since thousands vears.

550) Hans kung, Prof. of Tubingen University in German, read the paper r:nder topic ofGlobal Ethic for a New world Order. Seminar held by Won-Kwang University in 2000,Iksan city in Korea.

-304-

COMPAITISON OF THE SPTRITUALTSM AI{D THE MATERIALISM AS REFLECTED

TN THE YEDISM WITH THOSE IN TIiE SOT'AESANISM

In the case of crnfucian, as one of the oldest philosophy in the world,

questions arise regarding whether the ethics of duty and the ethics of virtue

should change or not. According to prof. Chung," It is not clear whether we can

separate ethics of duty from that of virtue in the confucian moral teachings"S5l)

He concludes that"So, to be a human one ought to nourish and complete them

to rcalize the moral virtues of jen (benevolence, humanity), / ( rightmusness), /i(propriety), and c/uh (wisdom). When those four moral virtues function pnoperly

in one's moral life, one realizes the inner sageliness.sS2)If we apply the view of

Chung, it is not clear whether the laws of the Vedism should be modify or not

for Indian societies. And then the problem of the question "How to apply the

laws of fiie Vedas to the modern human life still remains." Because the life inModern society is completely changed fnom that of ancient period and the

spending time on scriptures studies for a conunon man is also not possible.

Therefore, it is necessary to extract the essence of the doctrines from the Vedic

scriptures which requires for the modern society

Misery of the mankind existed before the unfolding of the material

power due to the moral illness. Man's spiritual illness can only be curcd by

faith in a truthful religion and practising in a sound morality, according to the

Sot'aesanism.ss)To establish paradise on the earth according to the

Sot'aesuism, 'The practice of faith and Three fold study' is essential. In order

to practise faith and Threefold study, the baining of the Twelve subjects is

inevitable. For this purpose, tlne Sot'aesqtesm organised two kinds of Training

v2. The Regular-term Training and Daily 'lraining. The Regular-term Trainingmeans 'In order to let the practitioner be regularly trained in the teachings, the

twelve subjects are scheduled'. Daily Training means 'In order to be trained

daily in the Dlurrtu, the practitioner must practice the twelve articles ofobservation: the Six Articles of Heedfulness for Daily Application and the SixArticles to Heed while Attending the Temple.' The Relationship between The

Regular-term Training and Daily Training are as follows.The Reeular-t€rm Training, being the training done in quiehrde, is the

method of preparing the material for Daily Practice, takins MentalCultivation and tnquiry into Facts and Principles as tlrc main subjects.

The Daily Trainine, being the training when one is engaged in daily

551) Chung Bong-kil, The relevance of the Confucian Ethics, p. LA. Journal of Chinessphilosophy 18(1991) Honolulu, Hawaii. U.S.A.

552) Chung Bong-kil, ibid, p. 156.553) Chung Bong-kil, What can Won Buddhism do for the World Community? p. 7.

Prof. of philosophy & Religion, Florida International University, Miami, Florida. U.S.A.

-305 -

COMPARISON OF THE SPIRITUALTSM AND TT{E MATERIALISM AS REFLECTEDTN THE YEDISM WITH THOSE IN THE SOfl'A.ES/N/SM

activities, prepares material for Reeular-t€NTn Training, takins MindfulChoice in Action as the main subject. These two ways of haining,

being complementary, govide both priesthood and laity with a way of

cultivation which can be followed constantly.

All these orders preached by the Sot'aesqt can be applied through the life of

human beings. Sot'aesot devide the life of hurnan in three stages as youth,

middle age and the old age. It is shongly supportd by the successor Clwtgsut

Jongsa. (Discourse 11.3.)

The Master said" [f one is entightened in ones youth, does deliverance

work in middle age, and emancipated in ones last years, then ones lifeis a perfect one.

These instructions of the Sot'aewism considered as a standard of the life forthe devotees. And the orders which one has to achieve the ultimate goal given

by the Sot'easan must practice by the devotees.

However, Sot'aesqt never emphasized that the Sot'aesqism is the onlyreligion which only leads to the ultimate goal. Instead of that he taughtco-existence of the religions. Sot'aewt sard (Discourse 2.10) "However, those

who cannot have faith without the statue of the Buddha can very well be

delivered where it is enshrined. Then. believers of the statue of the Buddha and

those of lrown-sutg can both be delivered." Dscourse 6.32 expressed that"Ch'ng-wt was a rare prophet and a divine person. He together with Ch'oe

Su-tn will be respected and commemorated etemally once our Order is widelyknown to the world."Through these words we find co-existence of the religionswhich lead the beings to the better world all togettrer. However, Sot'aesutswgests that (Canon 3.12.2.) 'One should choose the best of all Be @furttus)proposed and have faittl in it.' i.e. one must be careful to choose the Dharma or86 n order to achieve ultimate goal in accurate and easy way.

As a conclusion, in spite of the chronological and geographical

differences, there zrre some similarities between the Vedism and theSot'aessism It can be analyzed by the two reasons.

Firstly, as Prof- Park examined the life of Sot'aesut, "Sot'aewt'sreligious experience was deeply rooted in traditional Korean religious thought.fj:is(Sot'aesqi spiritual journey to attain enlightenment shows in his deep and

multi-religious experience in his intemction with Shamanism, folk religious,Buddhism, Confucianisrn, Taoism, Christianity, and others." Here others means

- 306-

COMPARJSON OF THE SPTRITUALISM AND 'I]HE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN TTIE SOT'A^E'S/N/SM

the other religions which arose in Korea like Ck'ng-fut otd Dong-lak etc,which I have discussed in the chapter 3. (Sot'aewusm part). There was noreference regarding Vedas and Uwtistuds in writing of Sot'aesut Therefone,there was no influence of the religion thought and activities from the Vedism onthe Sot'aesotism directly. However, Buddhism with Taoism, which influenced toKorean thowht for two thousands years influenced the thought of Sot'aesanThus, it is possible that tlrc Vedism also influenced to thought of Sot'aesnindirectly through the Buddhism.

Secondly, we have to consider the theory of 'Mind seal' in theSot'aewfism Because, ttte Ultimate huth is the one and same, the mind of theEnlightened Sages xfl Buddlus are also identical. Therefore, the teaching of allthe Sages and Buddlus regarding the ultimate truth must be one and the sarne.In my opinion, the similarities in the tw<l religions anrong the two reasons, 'TheMind seal of the Buddlas and the Sages' are more important than theinfluence by other religions. Because, unless one realizes the principles of theultimate truth, one cannot express ultimate truth through the theory of others.

Though, there are numerous sirnilarities between the two religions, thereare dissimilarities in various way due to chronological and geographicaldifferences which I have not examinrxl. Especially, chronological remoteness haschanged the life style of human-being, due to new era of modem science andpnrduction of variety of articles. Thowh the 'importance of spiritualism andmaterialism both' appear in the both religions, because of diversity of thecultures, the roles of the religious people in the Vedism (Rshis, futyashing andthe Sot'aesutlsm(Monks and Nuns) are practically differenl As futtrle worldneeds the new life style suitable to changing circumstance in the modern societyas many religious scholars argues, we have to consider the new way which willnot be denied by the people. Therefore, one can select the order for the sake ofsublime characters and the social welfare.

-307 _

COMPARISON OF TT{E SPIRITUALISM AND T}IE MATERIALTSM AS REFLECTED

IN THE YE'ISM WITH THOSE IN THE SO?'A.ESAIV/SM

Bibliography

Primary sources

Aitarqta ararryal<a

AWstarnfu slanantta SutraAtlnnn Veda

Artla Samgrala.

Tlrc Btugauad .GitaBrahma UwtisdBrlud arutyalcn . Uwisad.Ctwtdoeya Uputistud.

Dlawnbindu Upmisad

Gowtlu Bralvnuta

Hansa Uwnisad

Jaimini. Brahrnana.

Kausitaki BralwwuKarcitalci UpanisladKautilya's Artlw fustraMaitrayuti. Uwtisd.MalablurataMtndalca Upqislad,Ninrl<ta,

Pata4jali Malablusya,ReVeda fum,(cornrnentary of kymaarya, T'rus. Wilson, Vol.4. Griffit Vol. 1)Satawtlu- BrafurwtaSamyasa Uwi.sdSmklWqvota Grhya SutmSayarc preface Aitarqta Bralvrw-n-

Sanu .Veda.

Taittiriya Arwtyal<a

TAiftiriya .BralvrunnTaittiriya Uwtislad^Taittiriya kmhitaTejobindu UpmisdVaisesilca SutraYogasiklua UwnisadYogatattua UwnisadTlrc Yoga-strtras of Patanjali

't03 -

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SuTAESANISM

Secondary sources

Alain Danielou, Virhre, su@ess, Pleasure, and Liberation, Inner traditions

International, Roctrester, Vermont, 1993-

Antonio T. de. Nicolas, four Dimensional Man, Nicolas Hays Ltd New

York, 1976.

Bahadur K.P, A History of Indian civilization, Vo1.1. Ess Ess Publication,

New Delhi, 1979.

Basdeo Bissoondoyal, The essence of Vedas and Allied scriptures, crest

publishing House, New Delhi, 1993.

Bhat M.S, Vedic Tantrism, Motilal Banarsidas, Delhi, 1987.

Beidler William, The Vision of self in Early Vedanta, Motilal

Banarsidass, Delhi, 1975.

Bloomfield M, Religion of the Ved4 G.P Putnam's sons New York and

London, Knickerbocker press, 1908

Borman William A, The other side of Death : Upanisadic Eschatology.

Introduction. Indian Books Center,1990. Delhi.

Chand Devi, The Atharva Veda Sanskrit text with English translation,

Munshiram Manoharlal Publisher. 1990.

Creel Austin B, Dharma in Hindu Ethics, p. 9, Firma KLM Private

Limited, Calcutta, 197.

Dandekar R.N, Vedic mythological Tracts, Ajanta Publications, Delhi,

1979.

Dandekar R.N, Vedic Region and mythology, University of Poona, 1965.

Dharmadhikari T.N, Kind of Vedic sacrifice, paper. Read at the

conference organised by Vedic Samsadhi I\tandala and Indra Gandhi institute,Pune, Dec. 2001.

-gn-

COMPARTSON OF THE SPIRTTUALISM AND THE MATERTALISM AS REFLECTED

IN THE YEDISM WITH THOSE IN THE SO?'A.ESANISM

Dharmadhikari T.N, Bhutas in'Vedic Rituals and Literature,

Dharmadhikari T.N, Dharma as Reflected in Vedic Literature, a paper

read in the international seminar on Dharma Satra in Orissa 1994.

Das Govinda , Hinduism, Sanjay Prakashan, Delhi,1986.

Dasgupta S, History of Indian Philosoptry, Vol.4 Motilal Banarsidas,

Delhi, 1975

Dasgupta S, Development of Moral Philosoptry in India, p.68, Munshiram

Manoharlal Publishers Pvt Ltd, 1994.(second ed.)

Deshpande M.R, The concept of time in Vedic Ritual, New Bharatiya

Book corporation Delhi, 2001.

Deussen Paul, Sixty Upanishads of the Veda Yol.2 Translated by V.M.

Bedekar and G.B. palsule, Motilal Banarsidass, Delhi, 1980.

Embree A.T, Sources of Indian Tradition Columbia University Press

New York 1988.

Gonda Jan, Vedic literature Vol.l Otto Harrassowitz. Wiesbaden.. 1975.

Germany.

Gonda Jan, Vision in the Rig Veda

Hume Robert Emest, The Thirteen Principal Upanishads. OxfordUniversity Press, Delhi, 1995.

Humphreys Christmas, Karma and Rebirth, John Murray, London, Tttlimpression,1976.

Gopal Ram, The History and prirrcipies of Vedic interpretation, Conceptpublishing company, Delhi, 1983

Kane Pandurang Vaman, History of Dharmasastra Vol.2.part 1, B.O.R.

-310-

COMPAIUSON OF TI{E SPTRITUALISM AND THE MATERIALISM AS REFLECTED

IN T}IE YEDISM WITH THOSE TN THE SO?'A.ESAN/SM

Institute, 1997, Pune.

Karambelkar V. W, The AhtarvaVedic civilization, Nagpur, 1959.

Keith A.B, The Religion and Philosophy of the Veda and Upanishads.

Harvard Oriental series Vol. 32. Motilal Banarsidas. Delhi. 1970.

Kumarappa Bharatan, Realism and Illusionism in Hinduism, Mayur

Publication, Delhi, 1986.

l-eela Devi, Vedic Gods and some hymns, Sri SatGuru Publications,

Delhi. 1989.

Moore Peter. "Mystical Experience, Mystical Doctrine, Mystical

Technique," in Mysticism and Philosophical Analysis. ed. by Steven T. Katz.

New York: Oxford Uni. Press. 1E78.

O'flaherty Wendy Doniger, Karma and Rebirth in classical Indian

Traditions, Motilal Banarsidass, 1R3. India.

Olivelle Patric, The Ashrama Syste'm, Oxford University Press, 1993,

NewYork.

Radhakrishnan S, The Philosophy of the Upanisads, C'eorge allen and

Unwin Ltd, London, Second. ed. 1935.

Reischauer O. &lwin, History of East Asian civilization Vol. 1, Harvard

University, Georgy allen and Unwin Lid, l.ondon 1958 and 1960 U.S.A.

Sharma Arvin{ A Hindu perspective on tlre Philosophy of ReligiorL St.

Martin's Press New York, 1990.

Sharma B.R, Vedic Heritage of India, Rashtriya Sanskrit Vidtapeetha,

Tirupati.

Stunusasny. R, Kautiya's Artla Sastra, Mysore printing and publishing

House Mysore, Sixth ed. 1991.

- 311 -

COMPARISON OF TI{E SPIRITUALISM AND THE MATERIALISM AS REFLECTED

IN THE YEDISM WITH THOSE N THE SO?'A.ESAN/SM

Sharma R.S, Material cultual and social formations in ancient IndiaMacmillan India Limited 1983.

Siddh Nath Shukla The RgVeda Mandala 3, Sharada Publishing House,

Delhi, 2001.

Svami Chidbhavananda The BhagavadGita, Fourteenth impression, SriRamakrishna Tapovanam, Tirupparaiturai, Tamil Nadu. 1991. India

Svami Vidyananda Saraswati, Vedic concept of gd, Deva VedicPrakashana Delhi Second ed 1983.

The Yoga-sutras d Patariali A commentary by M.R. Desai, prin. DesaiPublication Trust, Kolhapur, 1972.

Thite G.U, Sacrifice in the Brahmana-texts, University of Poona, 1975.

Uma Gupta, MaGrialism in the Vedas, Classical Publishing Company,New Delhi,1987.

Winternitz M, A history of Indian literature VoL 1. Motilal Banarsidas.2nd ed. 1975. Delhi. .

Winternitz M, Some problems of Indian Literature, Bharatiya book,Delhi corporation, lEn.

wrtz G. Klaus, The supreme wisdom of the upanisads, MotilalBanarsidass Publishers pnvate Limited. Delhi.lgg8.

Journal

Dharmadhikari T.N, The Philosophy of Vedic sacrifice, Oriental Joumal,Sri Venkateswara University, Vol. 42. L9ff..

Thite G.U, Vratyastoma sacrifice, Oriental Joumal, Sri VenkateswaraUniversity, Vol. 31, 1988.

-312-

COMPARISON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDIN THE YEDISM WITH THOSE IN T}IE SO"'A^ESAN/SM

Sot'aesanism

Primary sources

Tlw Dlumu words $ Master Chbtg-wt,(Chongwr Ctangw Bobo)Translated by Bongil Chung, Won-lamng publishing Co., 2000, Ik-stt.

Yen. Daesqt Jongs, Tlle Essentials of tte CXwngjon(The dxr,on 6 the

WonBuddhism) , Tlrc Officer of the Prime Master, Wonkwang Publishing Co.,

Iri, 1988.

Ven. Daesqt Jongv, The diagram for practice of the Doctrine ofWon-Buddhism, The Officer of the Prime Master, Wonkwang Publishing Co.,

Iri, 1988.

Ven Dtu fuil JongSa, The fundamental principles of nature, Vol. 2

DoSah Publication. 2W2- Seoul. Korea.

The wton of Won Buddhism Translated by Yoo San Choung Yoosang

Wonbuddhist press Iksan, Korea 1997.

TtE Principal Bod< g Won-Buddhism, Koreur English (WmbiWoclwneiu), The Headquarters of won-Buddhism, wonKwang publishing co.,Iksan, 2000,

The Princiwl Bod< of won-Buddhism, (won ptil<yo KyoJun)Translated by Pal Khn Chon, WonKwang Publishine, Revised edition in 1S8,Korea

Lee Kong-jon. ed., Taeioneeyons sonoirek_ki: Wonbulkyo, 1992.

Yen. Sot'aesut Pak Ctang-bin Ansim-kog (Song of Relieved Mind), lgl7(?).

Chorrbut segye-lca (Song of Splendid World), lglg (?).

Kwonda-l<n (The song promoting the practice of the wav[Tao]), 1916-17.

-glt-

COMPARTSON OF THE SPIRITUALISM AND THE MATERIALISM AS REFLECTEDTN THE YEDISM WITH THOSE IN TT{E SO?'AESANISM

Kyongch'ti<-/<a (Song of Celebration [of enlightenment]), 1916.

Clnson pullcyo lzyokshillon (Essays on the Renovation of KoreanBuddhism), 1935.

Simbul-innonsang-rctevok-kttp-soworunun (Essay on the Detailsof Irwonsang and the Vow), 1938.

Pulbop yonkulne (Research Society of Buddha Dharma). ed.,

Wolmal-t'ongsin (1928.5-1930.12); Wolbo (1932.4-1933.6); Hoebo (1933.9-1%0.6).

Pulpop yongulne kyuyak (An Agreement of the ResearchSociety of Buddha Dharma). 192.

Wonbul.kyo Clnnglatsasa. comp., Clwngsan clnngw pobo (The ReligiousDiscourses of Master Chongsan). lr5 1972.

WonbuJkyo cluryo ch'ongso (Collections of the Documents ofWonbulkyo). Iri: Wonkwang, 1984.

Wonbulkyo kyojon (The Scriptures of Won Buddhism). Iri. 1962.

wonbulkyo lqosa (A Ijistorv of wonbulkyo). Iri: wonbulkyoKyohwabu, IW\.

wonbulkyo dnnso ('rhe Anthology of the sacred Books ofWonbulkyo). Iri: Wonbulkyo Kyohwabu, 1.977.

Yejon songga (The won Buddhist Book of Rites and Hymns).Iri, 1968.

Taejongw illaDa (Anecdotes of [Sot,aesanl Tajongsa). Iri:Wonbulkyo, 1977.

Wonbullqto yong'o sajon (A dictionary of Won Buddhist terms).Iri (Cholla Pukto): Wonbulkyo ch'ulp'ansa, 1993.

chi Kyo-hon. "Han'guk sirluk sreang-lanta sot'aesan scgcr1g,, (Korean

-314-

COMPAITISON OF TI{E SPIRTTUALISM AND TTM MATERIALISM AS R,EFLECTED

IN TTM YEDISM WITH THOSE IN THE SuLAESANISM

pragmatism and Sot'aesan's thought). In II\4WS'

Han Chong-man ' "Innortsantg dtitli-ui smgiul<song:' (The nature of

mutual identity in the truth of the unitary circular symbol). In WBS 1 (1975):

,,lnDonffing sirungiutg-ui yon'gu" (A study of the chapter: the

Faith in the unitary circular sym- bol). In WBS 10, 11 (1987): L7-rc.

,,Wortbulkyo |<yori-ui ltyongsong lanqiong_lal:a ku kibon

songgyok" (The formative process of the Won Buddhist doctrine and its

essential characteristics). In HC 1 (1971):

Won Kwang University, Won Buddhism, 'I'he periodical 1962-1992 Won

Kwang UniversitY, Korea, 1993.

secondary sources

chong Key-ray. won Buddhism: A History and Theology of Korea's

New Religion (ManuscriPt), 1995.

Chung Bong-Kil. An Introduction to Won lluddhism. Iri: Wonbulkyo Pub-

Co. 1993.

"A Philosophical Analysis of the Truth of lrwonsarrg," a paper at

the first International Conference on Won Buddhist Studies in U.S'A. in

Philadelphia U.S.A. (September 23, l9€6)t l-22.

"Appearance and Reality in the 'fruth of Irwonsang'"

"Human Nature and l\{orality in won Buddhism," In HC 11,12

(1987):

"Moral Perfection and the F)thics of Grace in Won Buddhism'"

"The Concept of Dharmakaya in Won Buddhism: Metaphysical and

Religious Dimensions." Korea Joumal 27, oo.1 (l9tl7):

"The Ethics of Won Buddhism: A Conceptual Analysis of the

-315-

IN THE YEDISM WITH THOSE TN TT'F. SOT'AESANISM

Moral System of won Buddhism," ph.D. Diss., Michigan state uni., 1gzg.

"The Relevance of Confucian Ethics," JCP 18 no.2 (1ggl): 143-1bg.

"Ultimate Reality and llleaning in Sot'aesan's kwonisrn " IjltimateReality and Meanine 15 no.l 0gg2): re-47

'lMhat can won Buddhism Do for the world community?,' InIMWS, pp. 1823-1856.

'TVon Buddhism and contemporery Society," h Hc 14 (1ggg):

-'"A

Philosophical analysis of the truth of Irwonsang', FloridaIntemational University, 1996.

Chung Ok Lee(ed), Vision for a New Civilization, Won BuddhismPublishing, New York, usA. and lksan, Republic of Korea. 2000.

Cozin, Mark- 'lMon Buddhism: I'he Origin and Growth of a New KoreanReligion," Religion and Rituat in Korean Society, ed., l,aurel Kendall and GriffinDix' Institute of East Asian Studies, Uni. of Califomia: Berkeley Center forKorean Studies, 1987.

H. Byron Earhart, Won Kwang University, Religious in Our FutureSociety, (Perspective on Social W'elfzre Fblicy and Religious Welfare) IksanCity, Korea 2000.

Hans Kung, Religious in Our Future Society, (perspective on Socialwelfare Policy and Religious welfare) Iksan city, Kore a, ?-Cf/i'.

Han Jong-man, The Explication of the won BurKyo ctnngkon(WonBulKyo ChangJon Haeut), Dosah publication. 1gg9.

Han Jong-man, philosophy of Won-Buddhism 20.

Han, Jong-mern Baksa, Hwa gap Ginyam Munzip, rggl, universitv ofWon Kwang

-316-

COMPARISON OF THE SPIRITUALISM,AT{D 'T[IE MATERIALTSM AS REFLECTEDIN THE YEDISM WITH THOSE IN THW

Hoon-ry6t-boo, Olrnal Tongshin, History of. Won-Buddhism 1-2.

Kang, Wi Jo. "Meeting between Westem and Eastern Religions," InIMWS,

Kim, Bok-in [Pog-in]. "Sot'aesan's View of Religious Ecumenism," InHCCS,

Kim, Bok-in Concems and Issues in Won Buddhism, Won Publications,Philadelphia, 2000.

Kim Hong-ch'ol. "Han'guk shinchonggyo sasang-kwa Sot'aesansasang" (The thoughts of new religions in Korea and Sot'aesan's thoueht). InIN{WS, pp. 663-691.

-.'lMonbulkyo-ui

huch'on kaebyok sasang." (Won

buddhist thought on the unfolding of the latter heaven).In wBS 4 (1980):

"Wonbulkyo sasang-e nat'anan sahoe pyondong yoin-e kwanhanyon'gu" (A study of the cause of social change as reflected in Won Buddhistthought). In HMWS, pp. 1013-1035.

Kim Nak-p'il. "Chongsin kaenyom-ui yonwon-kwa t,uksong,, (Theprovenance and characteristics of the concept of spirit). In HMWS, pp. 813-826.

Kim Nak-p'il, Philosophy of Won-Bucldhism 6,

Kim Song-gon. 'nVonbulkyo-ui chayon hwangyong-kwan,, (WonBuddhist view of natural environment). In HCSC, pp. l4gl-1500.

-.(A

study of the distinctive feahrre of Son/kn with concentrationon the alixer field in won Buddhism). In wBS 6 (19g2): Kim, Sunggon[song-gonJ. "Religious Pluralism and the unity of Rerigions," In I],tl'ws,

Kwangsoo Park, The Won Buddhism of Sot'aeso\ Intemational ScholarsRrblications, San Francisco. 1997.

-317-

COMPARISON OF TFIE SPIRITUALISM_AI{D THE MATERIALISM AS REFLECTEDIN TTIE YEDISM WITH THOSE TN Tt{E SO"'AESANISM

Nahm. C. Andrew, Korea Tradition and Transformation. New Jersey:Hollyrn International Corp., 1988.

Nathan Katz, Religion and future of the SocieW(International Symposiumfor the 100th Anniversary of the Birth of Mater Chongsan). University of WonKwang, Iksan, Korea, 2000.

Pak Chong-hun. Hanulan l{anichi-e (With One Enclosure and One

Principle). Iri: Wonbulkyo, 1982.

Pak Kil-jin. "Irwonsang yon'gu" (A study of the unitary circularsymbol).

Pak Kwang-jon. "Irwonsang-e taehayo" (On unitary circular symbol).

'TVonbulkyo ch'ogi kyosa-ui shin yon'gu" (A new study of theearly history of Won Buddhism). In I1\/[\4IS, pp. 67-98.

"Sot'aesan Taejongsa-ui miraegwan" (The great masterSot'aesan's view of the future). In IIVIWS.

shin yong-ha. "The Revolutionary l\Iovement of the Tonghak peasant

Army of 1894:

song chun-eun lSong ch'on-un]. chonggyo-wa wonbulgyo (Religionand won Buddhism). Iri (chol- lapukto), won'gwang taehakkyo ch,ulp,an'guk,1979.

"Sot'aesan-ui kwonsar{g chilli" (Sot'aesan's Truth of the unitarvcircular symbol). In HKCS,

The study of faith in Won-Buddhism, Won-I{usang UniversityPress, Ik-sot, l9€F.,

Song To-song. Tajongsa yakchon (The Brief History of Sot'aesan).(Manuscript), 1943.

Thomas Dean. "Truth of Irwon an<1/or Truth of kwon- semg: AnAmbiguity in Won Buddhist Thought'/" A paper at the first Internationalconference on won Buddhist Studies in u.s.A. philadelphia, u.s.A. on

-318-

ND 'LHE MATERIALISM AS REFLECTEDIN THE T/EDISM WITH THOSE TN TIW

September 23, 1995.

Yi Hyon-t'aek. 'TVonbulkyo-ui un sasang', (The Thought of Beneficencein Won Buddhism). In HKCS,

trans., The Way of [.ao Tan: Tao Te Ching. New york:Bobbs-Merrill Co., 1963.

won-Buddhism, A new Religion in the Era of creation, Dept. ofInternational Affairs, Headquarters of Won-Buddhism.

Won Kwang University, Won Buddhism, special issue in conunemorationof the 100th Anniversary of ven. Sot'aesan's Birth. vol. 4. Number g.

University of Won Kwang, Korea.

Won Kwang UniversiW, Religious in Our Fufure Society, (Perspective onSocial welfare Policy and Religious welfare) Iksan city, Korea, 2000.

Won Kwang University, The Historl' of spiritualism in Won-Buddhism.University of Won-Kwang.

Won Kwang University, Introduction to lTon-Buddhism. Universitv ofWon Kwang, iksan city, Korea, lg92.

William Edward Soothill, A Dictionary of Chinese Buddhist Terms,Motilal Banarsidass, Delhi, Reprinted, ln7. rcg7.

Journal

Chung Bong-kil, "A Philosophical Analysis of the Truth of frwonsang,',a paper at the first International Con- fererrce on Won Buddhist Studies inU.S.A. in Philadel- phia, U.S.A. (September ?5, IWSI I-ZZ.

The relevance of the Confucian Ethics, p- lM. Joumal ofChiness philosophy l8(lggl) Honolulu, Hawaii. U.S.A.

Korea Journal, May 1984. 1982.

-319-

COMPARTSON OF TFIE SPIRITUALISM AND THE MATERIALTSM AS REFLECTEDIN THE YEDISM WITH THOSE IN TFIE SO?'A,E.S/-A//SM

Seen vis-a-vis the French Revolution," Korean Joumal 29 no.10 (Oct.

1989): 28-33.

Magazines

Won Buddhist Stttd[es, Vol. 3 'fhe institute of Won Buddhist Studies.Philadelphia 1998.

Won Buddhist Studies, Vol. 7 'fhe institute of Won Buddhist Studies,Philadelphia 1998.

The Philosophy of the won lluddhism, university of won Kwang,Korea, 1991.

The History of the philosophy of Korea, lggr. university of wonKwang.

Thesis

Kim Nakphil, The study of the Ancient spiritualism by Eliade( Eliade uiGo Dae ChangShinsang Yongu),University of Won Kwang,IWT.

-320-