The Conception of Buddhist Nirvana — Th. Stcherbatsky (1927)

Here we forsake the ground of reality and enter into the worlds of the mystic. From this point of view r existence is divided into three different spheres. The division is in reality dipartite, into the mystic worlds (samapatti) and into the non-mystic ones, i. e. our gross worlds of carnal desire, (kama-dhatu). The latter include the hells, earth and the lower heavens, where the gods are living and enjoying themselves in a very human way. The position which is assigned to the gods in this sphere is very charac¬ teristic for the Bhuddist, as well as for the Jaina, religions. These gods are not superior beings in a moral sense. For the sake of moral progress and salvation the condition of man is preferable. Speaking technically, the gods of the kama-dhatu represent assemblages of elements of all the 18 cate¬

1 Ab. Kosa, II. 54, 57; IV. 9; V. 12.

2 Ibid. I. 40.

3 When samadhi has reached full development it becomes the predominant element in that bundle of elements (samskara- samuha) which make up an individual. The single term samadhi may then be used for this element together with its satellites, it then becomes synony¬ mous with the individual or his 5 skandhas, cp. Ab. Kosabh. ad VIII. 1. The same applies to the developed prajha.

4 Cp. Ab. Kosabh. ad II. 12.

gories (dhat-u). Not a single of them is brought to a standstill by yoga. They are full of passions and are superior to man by their power, but not by their conduct. 1 The mystic worlds are further divided into tw r o classes, those in whom the denizens possess ethereal bodies, and those in which they have no physical frame. The faculty of concentration (samadhi, yoga) has here attained predominance, it has become the central element, the others are then satellites. Imagination has built up above the heavens of the carnal gods a series of mystic worlds. They correspond exactly to the degrees of trance which are gradually reached, or supposed to be reached, by the mystic. The purely spiritual realms ( arupa-dhdtu ) are four. Their denizens are merged in contemplation (samdpatti) of some unique idea, either the idea of the infinity of space, or of the infinity of thought, or of the void, or in a dreamy semi-conscious state. Their condition is nearly cata¬ lepsy, a state where consciousness is quite arrested. The worlds of ethereal bodies are also four in number, exactly corresponding to the initial four degrees of trance (dhydna), and are accordingly designated as the worlds of the first, the second, the third and the fourth dhydna.

Whereas our material frame consists of elements of IS kinds, four of them are in abeyance in the worlds of ethereal bodies. The sense-data of smell and taste and the corresponding two sets of sensations do not exist. It is because these beings do not want any hard food, no food which is taken piecemeal, chewed and swal¬ lowed. 2 Their nutrition is spiritual. Here imagination evidently is founded upon the fact that the mystic, when deeply engaged in meditation, forgets all about his meals. Therefore olfactory and gustatory sense-data lose their raison d’etre. They are by the mystic power of yoga extinct altogether. But the physical organ, the nose and the tongue remain, because their absence would make the body ugly. All bodies are beautiful, none is mutilated. Their faculties of sight and auditition are illimited, they possess divya-caksuh and divya-Srotram , 3 Their tactile sensations are the same as the characteristic agreeable feeling of bodily ease and lightness ( prasrabdhi ) which produces levitation in the mystic. Their movements are therefore extremely swift and dexterous. But the faculties of smelling and taste are absent altogether, because their food is immaterial. They have no need for clothes, 4 they are born with a light ethereal covering that lasts all their very long life through. Neither do they want any dwellings. Every new born finds a house provided for him by karma, i. e. by nature. The phenomenon of sex is spiritualised. The bodies are without the members of physical procreation. This does not make them mutilated. Gross sexual passion does not exist at all. But total indifference does neither eist. The feelings