ABSTRACT

This research on “A Comparative Study of Soul (Viññāna) in Theravada Buddhist and Baha’i” aims at three objectives; namely, 1) To study the soul in Theravada Buddhist thought, 2) to study the soul in Baha’i, and 3) to comparatively study the difference and similarity of soul in Theravada Buddhism and Baha’i. By making this research, it emphasizes on documentary research relied on the scripture as the main source. The result of this research has been found as follows:-

The terms “Viññāna” in Buddhism literally means the element that realizes the objects the function of which is to arise, stay, and fall away; it is called “Three characters (impermanence, suffering, and selfless)” in other ways. By this, it causes the circular system as its function that results in accumulating the result of action and turns to be its various properties eventually. Moreover, it causes the process of getting rebirth including mind and form, behavior, and the circle of life such as aging, sickness, and death that are constantly created; all of these are considerably said to be the result of actions resulting in various sufferings continually. Anyways, the main aim of Buddhism is to approach the ultimate happiness that is Nirvana. It is only one way to reach the happiness that is the cause leading Viññāna to the circle of life must be completely destroyed thereby practically following eightfold Noble Path only.

The term “Viññāna” in Baha’i literally means the physical and mental knowing element. In addition, it is meaningfully defined as conscious, which can perceive whatever as it wishes and get mind and form under control. Moreover, it is virtually said to be independent and permanent because of being created by God. By His propose of creation, God wishes Viññāna getting suffered and realizing the His grace. Moreover, He intentionally wants the Viññāna to accept the pure soul as a meaningful commandment for the purpose of essentially using it as the rearranging system for unifying the world in the religious circumstances. In so far as human being has strong faith in Him and stringently complies with the commandment till He is appreciate, He will kindly offer the human being immortal life after death which is exactly said to be the ultimate happiness as it is livingly unified with God in the Paradise.

In terms of “Viññāna”, the idea of Theravada Buddhism and Baha’, is quite similar when it is externally considered that is the knowledgeable element, realization, and the discipline of the development of Viññāna; all of these merely must use morality as the basis.  Internally considered, it is quite different in details; for example, the Viññāna in Theravada Buddhism can arise regarding the causes and the effects, and the result of action, which falls under the tribal circle, i.e., greed, action, and the fruit. All of these circularly arise constantly that results in sufferings. In the case, human being extremely want to get Viññāna purified and get rid of suffering completely, they have to destroy the causes and effects of arising Viññāna only. By this, regarding Buddhism, to develop Viññāna so as to get purified is to completely destroy all level of latent disposition underlying Viññāna in this regard. Regardingly Baha’i, human  Viññāna is considerably created by God and depends on His intention. By it, Viññāna is said to be immortal, permanent and tread to be perfect one only. Anyways, to accept the pure Viññāna thereby practically following the prophets’ commandment stringently is certainly considered as faithful expression so as to purposely appreciate Him. As the result, He kindly bestows strong potentiality endowed with virtue to the Viññāna resulting in getting immortality and unifying with Him on Paradise as fast as possible. By contrast, if any denies Him, Viññāna is hardly developed and approached Him. Worse still, it spent much time to get kindness from Him. Anyways, all human Viññāna, sooner and later, unified with Him eventually.

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