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The Jain saint Kiinda Knnda Acharya also saj'sthe same in his SamayaaSta : ^ gqtT m n II m lar ^ i Savve iaredi Jiva ajjhavasdneaa tiriya nercdyc, Devamanuvepi savve ptinnam pdvam aneyavtham, (291) Dhammadhammam chataha Jivdjiva aloffrlogawcha Savve Karedi Jivo Ajjhavasdnena appanam, (292). Jd sankappa viyappo ta Kammam Kwiai asub suhajanayam, appasaruva riddhi java nahiyae perip~ phatai. (294). “ On account of uTong attadiment, this (ignorant) being, maintains all the snb*human, hellish, celestial, and EXISTEifCfi- OF THE SOUL 53 human beings and different kinds of merit and demerit to be IS o^^n C291) The fignorant) being on account ot wrong attach- ment maintains medium of motion and medium of rest, all the souls and non-souls, non-universe and the uni- verse as his own (292). So long as there are wavering thoughts, he per- forms actions bnnging merit and dement so long as the glorv of the nature of the soul has not been efiulgent within him." (294). These Jain passages also show that all else besides his own pure self is not his own self. To maintain all the others as himself or belonging to him is ignorance and wrong belief. ilajjtm iiikSya alagaddttpaina sutta, 22. This Sutta also vetj mcelv declares that all the other conditions are not the soul. v. All those impure thought — activities, feelings of pleasure and pam, perception and knowledge whidi anse on account of five senses and mind and the bodies formed owing to their effects are included in the five skandhas of the Buddhists ie., Rw^a-(body), Vedana (feeling pleasure and pain), Sanjna (perception through senses and mind), Samskdra (mental activities) Vijndtia (consciousness through senses and mind) This sutta veij beautifully contradicts the belief of self m these five ^ndhas. We give below a portion of this Sutta containing conversation between Gautam and bis disciples. 34 Jainism and Buddhism Qautam Says — ^ ?raii ^ Wisra ^ aiM- arfSpi ^tj?r 3fW 5:#r qwgvrf^: JW. arat^r tc^c 3TOTii fiRpa^ ^ m ariNrr ^ ^^ i fiw RT f^surar aiMimqift etr arf^raarai^ . f^rq^ ^ ^ ^JidMi T g 315^ gr qfkfiqr afin?fl#srt m ^ ^ qpira qr, ^ qisq ^ JW, q srftfT) q 5ir ^arai^-qq qq aranr <Ji'*i- qjq-qgsq. qrqiTl^^qqr. qr qm%^. <jw r < i qft qrf^qnq qqi?q. qq qqq iJrsqi^ ^qqr aiftq qnq^ q:qi%q l^fiqqi% , ^[^qq ^ainq f^t ^q^ , qrai^ ftq i qfa O l (^4R l ; f^p:*t%jf^^- f^q%, f^igqrftr flig^ qqq ^ , linnTsri^, l%q dgr^cRq ? qjq qP 7> n q qrqt 5?qfqiqif^, qqiqifit qqnf^ q q gjJrw ^ qsnsJSr q ^ q^ ^- rq f|]qiq qfq^q^; f% ^ fiqa^q§Frrt; qjq q gaa!(qi> •^^•h* ^q qwrr* '’q .*wkii ..q gasTO. • Rnn^. ■ q g^rt>* • ^ qqqq Riapa^ : ^ ?[% itqq^ fiRiqsS qn^ q^ ^ qr ql^ qi qqi qqrq qR*q , 3Pr g g 5 w EXISTCNCC Ot THE SOUL 35 ^ ?!T <1^ gr s ar M ^. iw ^ ^ g*5i^ ^ 'wis’i Taw kuit mannatha hhiUkhavt rapam nickcham xa anichcham xate, anickcham hhante; yarn pane antJichajA dubkham va tarn sukJtam vatt, dukkham bhantei yam pana amdtcham dnkbham vipamiamt dhanunam Kallam nutam samanupassitum • elam mama, 9soham asim , eso me attatu no hi etam Ithante , tarn Km mannathtt blitkkbave Vedana mchUia xa antchcha vatt sanjM ntchdid xa amchcba viti Sanbhara mchcha va annhchavaU. Vijmnum ntchcham Va amehcham xdtt tasmadth bhikkhave yam Ktncht rapam aManagata pach ckuppanmm ajhattam va bahtddha va, otankam xa sttkhumam va hnam Va paidtam xa, yam dtre sattitke xa Wtam rupam . — na etam mama, m eso ham asmt na me so attaft exam etam yatha bhatam sammappajanaya dtttthaxvam Yd kdcht vedan i ya kachs sanjna Ye fee cht satddtara-Yam Kittcht Vtjnanam datthawam Evam passam bhtkbhaie sutaia artya sdxaio rupasmtn mwtndatt, Vedanaya mvmdatt, sanjnaya Mvwndatt, sanbharesa nixindaU Vijmnamtn Hrw- <to* , tavmdam vinqjad*, Viraja Vimunchatt, VtmtU- tasmtn V(f^/ar ttt jnanam hoH ; Khtna Jatt, Vusttam Brahmchartyam, Katam Karamyam,^ naparam ttthatta yah, pajanatu 56 Jainism and Buddhism Tasmadth bhtkkJtave yam na txvnmhakam 'm pajahath tarn Vo pahtnam dtgharattam hftaya sukhaya Bhavtssatt , Ktncha bhtkkhave na tumhd ham rupam bhtkkhave na iwnJtakam vedand na tumhakam sanjnd na tumhakam Vijnanam no tumhakam tarn Ktm manndtha bhtkkhave — Yam masmtn Jetavane Utta- kattha sdkhd palasam tarn jano hareyyain Va da heyya va yafhapachchayam Kareyya ; aptme tumhakam evatn assa — ambejano haratt; va dahattt va yathapach- chayam va KaraUtt noh etem bhante tarn Ktssa hetu — \ ciui < no tumhakam tarn pajahath . — Sukha ya bhavissatt Evam svakkhato bhtkkhate mayi dhamno. Gotam — “0 Monks, which do } 0 u maintain, whether the body is indestructible or destructible ^ Monks — O Lord, it is destructible G — Is that which is destructible, painful or pleasing ? M — 0 Lord, It IS painful G — Should wre say of that which is destructible, painful, changeable, that it is mine, or that my soul IS this ? M — 0 Lord, not G. — Is feeling indestructible or destructible 7 Is perception indestructible or destructible’ Are mental activities indestructible or destructible’ Is (impure) consciousness indestructible or destructible ’ M —0 Lord, destructible Existence of the Soul 57 G— Therefore, 0 Monks, whatever bod> past, future, or present, external or internal, gross or fine, low or high, far or near, all this body— this is not mine, nor 1 am its, nor this is my soul. Thus should one see rightly to arrive at the best discrimination. In the same way ail these feelings, perceptions, mentali- ties, consaousness (of past, present and future) should be thought of. 0 Monks, The Aryasravaia well versed in scriptures seeing thus, becomes non-attached from the body, feelings, perceptions, mentalities and consciousness Being unattached, he gives up affection, becomes free from them through non-attachment, having thus freed mentally he realises that he is freed — his birth IS destro 3 ed, his Brahmachaiya (chastity or self absorption) is complete, whatever' was to be done has been done, here nothing else is mine, he knows this Therefore, 0 Monks, give up that which is not purs. By this means pn will be happy and contented for a long time. 0 Monks— What objects do not belong to you ’ This body, this feeling, this perception, these mentali- ties, this consciousness, all this is not purs 0 Monks’ If in this Jetavana forest, one may steal or break or destroy any grass, any stem, any branch, or any leaf, would you maintain that one has stolen you, broken you or destroyed pu. M.— 0 Lord, no, we cannot maintain so G.— Why will you not feel so ? 8 58 Jaikism akd Buddhism M - — They are Bot we, not ours. G. — O Monks^ in the same way, give up all what i^ not }'ouis. You will happil}* live for a long time. Thus O Monks ! This is my declared Dhama or Path. A consideration of the above description of self tinalysis or selt discrimination, will make it dear that oni 3 ' that pure sonl which exists in Nirv&na after destruction of all the non-soul objects is **I ” or “my Soul.” A wise mao should tealiae this. He should give up attachment with all the other thought-activiti^ objects, ideas, fleeting different kinds of consdousness, pleasure and pain and all the other beliefs or con- jectures about the Soul. The above statement dearh' proves the existence of the pure soul, or of the NirvSna or of the one who is in Liberation. The great Jmn Saint Kunda Kundacharya has also described the way to Self-analvsis in the following verses in his Samajus&ra : rmr ^ gr B n r q^ 5 ^ II !ivs n Ahamedam edamahan aha-medasseva h6mi mama idam. Existence of the Soul 59 Am/am jam paradawam sachittachittamtssam vd, 25. Asi mama puvramedam ahamedam chdvi Puvta Kalamhi, Hohidt punmt majjham ahamedam chdvi hdssdmt, 26. Eyatttt asamUtiidam ddavtyappam karedi sammudho BhSdatiham Jdnanto na karedt du tam asammudko, 27. '‘It IS an Ignorant person uho says of living, non-living, mived or any other object (other tiian 1), 1 am this, this is 1, I am its, it is irine, this vvas mine in past time, I was this in past time; it will be mine in future, I will be this, expresses untrue thought activities. While a wise man never does this. He knows the Truth.” Here living objects are women, children, pupils, lust and hate etc. impure thought activities; non-living objects are gold, silver, books and material Karmic, electric and outward bodies and all the live substances matter, medium of motion, medium of rest, space and time which the Jains bdieve to be other than the soul substance The maed objects are women and children with clothes and ornaments, students with books, four conditions of life, hellish, celestial, sub-human, human, sense-pleasure, impure knowledge, etc The purport is that all the worldly 60 Jainism and Buddhism things, thoughts, conditions or other existing souls or other substances all these are other than myself, they were and will remain other than mjself In reality, I am alone, free from all this 1 am only a pure soul or one which is positive in NirvAna. Such realization IS Self-discnmination (5) Samyutta Nik&ya (4) Satay&tana Va^o (1) Anich- cham. Gotam says * — ^ ^ jw sr ^ siRai^ “Chakkum hhikihave amchcham, yadanichcham tarn dukkham^ yam dukkham tad anatta-yad anatta tarn na etam mama ne so ham astm na me so att&h evam etam yailuAhtttam sammapajndya datthamam, Satam amck- cham, ghdnam amchcham^ Jihva amchcham. Kdyo amchchoi mono amchcho.” “ O Monks, this eye is destructible, that which is destructible is miseiy ; that which is miseiy is non-soul ; that which is non’soul is not mine, noi I am such ; nor it IS my soul. Such realization is right knowledge* In the same way ear, nose, tongue, body, and mind are all destructible.