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” The above statement also clearly dedares that * I ’ am something else ; * I ’ am not the five 61 Existence of the Soul ly^ 1 gpfi and the mind. Discnraination or PrajM IS onlj' possible, when there is something other *an fte destructible and painful objects That whiA is e than the five senses and mind is the Nirvana or e Pure Soul The Jain Saint Pujjap4da Swami sajs m his Samadtii Satakai vnfir tpsww* w V b Sarvendriy&msamyamyashmitenSnteritmatut'- Yatksanam pasyata bWi iattaUvam paraiMt^ rruaiah, 30. "Having brought under control aU the sens® (and the mind), when that which is bghted^t etc is internally seen, it is the nature of the pure sonl. (6) Majjhima Nikdja Bhaj-a-Bhairava Suttam Chatuttham. Some tpwip^ srt ft Pariniye sampanno ham smi, ye hi vo ariya: pa^ tampannd ararnie tesam aham annatamo-e^f hrahmapa pama sampadam attani sampassamthao W ® pallomatn ara^ viMriya. " I am full of self-discrimination. All those Aryas '‘ho walk in the forest mth sdf-discrimination, I am sentences are as below* ^ : it S [ siwrailr ^ sit si5iT 62 Jaikism axd Buddhism one of them 0 Brahmana, thus seeing the \sealth of self’discrimination 'nithin myself I 'walk fearless in the forest.” Here Prajna means the realisation that I am other than non-self, senses, and all that which is destructible and painful. ' Seeing the wealth of self-discnmination within myself ’ clearly shows that one is seeing his own nature as it is m his own pure soul. Had there been no existence of the soul or had there been no soul in NirvSna, then the abo\e statement would haw had no meaning at all. Prajna is called that intellect which discriminates self from non-self. The Great Jain Saint saj-s in Samayasdra : — ^ it uii^o^ II Pamdye ghitavvdjo chedd so aham ta mchchhayado avasisd je bhdvd ie majjha paritta nddawd, o25- “ That which should be grasped self-discrimi- nation is ‘I ’'from the real point of view ; all the other conditions should be known as other than ' I Some Sayings of the Buddha by F. L Woodward, M.a, 1925 Some quotations from the aboi’e book which show the existence of the soul are given below .— Page 188. — Impermanent, alas ’ are all compounded things Their nature is to rise and fall. WTien they have risen th^ cease. The bringing of them to an end is bliss (D. N. II 198). Existence of the Soul 63 F. 190. Then make thyself an island of defence . Strive quick be u tse * when all thy taints Of dirt and dust are bloun an ay, the Saints Shall greet thee entering the Happy Land. (Dbamtnapada w 236). F 300. Rouse thou the self by self, b\’ self examine self Thus guarded 1^' the s^, and uith thy mind Intent and watchful, thus, 0 mendicant, Thou shall live happily. (Dhammapada vv 378). The Jam Saint say's the same thing m Samayasdra ^ ^ WiFife I ^ ^ B W tt £damln rado nkhcham santuttho hdht mchckamSdamh, Bdina hoH Mto i6 hohadi vttamam sdkkham. 222 “ Always be absorbed in this (soul) ; always be con- tented in It, be satisfied with it; then you will have the highest bliss." The doctnne of the Buddha by George Grimm 1926. P. 119. “ Which IS of greater importance, 0 youUis, to search for this woman or to search for your ' / ' (Mahavaggal 14). P 120-124 "It must, from the outset, inspire with confidence m the Buddha that he prefers the indirect way. ‘This belongs not to me;’ 'This I not * This is not myself.’ The Buddha has this dividing line between attd and anatfd, hstween " I ” and " not I ’’ with great exactness." 64 Jainism and Buddhism “ What I perceive ong]natin|r and penshing, that cannot be my /, my ]^o. On one side stands I ; on the other, the whole gipmtic cosmos, the duration, origination, dissolution of which I recognize in and through my personalty.” P. 138 "This thought, wisely considered, also must make it dear that i am something standing behind hfe, behind the hve groups, something orly adhering, only dinging to life and to the live groups con* stitutmg personality, as to something alien which I think desirable ” P. 139 “ The soul is an immaterial and therefore spiritual, therefore simple, therefore impenshable, sub* stance Notions are therefore nothing originally real, but an artificial product of reason distilled from the world given in perception.” Jam literature also says that the pure and true nature of the soul appears in its reality in the Nirvana condition The Jain Saint Amntachandra says in ^amayasdra Kalasa . Atma swabh&vam parabhdva bhinnamdpSrtia md dyanta vimttkta mekam VtUna sanJtaipa vikalpa jalam praJtdsayan suddha nayo Vhhyudeli. — lOjl. Existence of the Soul 65 Anadyanantaiwchalam swasamiedys mtdam spittdam, Jivah svayamtu chattanya machdua schdka diahSyaU -^12. “ The nature of the soul is distinct from the nature of the non-soul ; it is full of its own attributes, is eternal, independent, devoid of different notions The soul is realised through the real point ot view.” — 10/1. “ The soul is without a b^inning or an end. It is 'Stead} , realizable by its ow n self , is itself conscious and quite apparent to the wise .” — 912 This IS the nature of Nirv&na also. Page 178 of The Doctrine of the Buddha: " No e}e can see it, no ear hear it, no nose smell it, no tongue taste it, no touching touch it, no brain think It any more , because the subjrfave within us thus lies beyond all perception — *' There is a refuge beyond this sensual world." (M I. 38). Sacred Books of the East, Vol XI (1881) by T W Rhys Davids Mahaparinibbhana Sutta Ch. 11 S 33. "Therefore, 0 Ananda, be je lamps to yourselves Be ye refuge to yourselves Be take y’oursdf to no external refuge Hold fast as a refuge to the Truth Look not for refuge to any one besides yourself. S 35 — “ Whoever shall be a lamp unto themselves, diall reach the very topmost height," These passages also show the pure nature of the soul 9 66 Jainism and Buddhism The Jain Saint Sn Ybgmdfa Acharya says in Yogasara qr 3ion sTj ii ii App& appau Jau mimhi tan ntvvanu lahehi, Pam app& jati imntht ttilmm tahii sattsatv bhamehi 12t “ If you will realize 3 'ourself, then you will have Nirvftna, but if you consider yourself as something else, you w’lll roam about in the world ” Sacred Books of- the East, Vol X, 1881 b> P. Max Muller Dhammapaaa, Chap. XII, Self. S. 16U, Self 15 the lord of Self, who else could be the Lora ? With self well-subdued, a man finds a lord such as few can find.” S. 165. *' By oneself the evil is done, by oneself one suffers ; by oneself evil is left undone, by oneself one is purified. Punty and impunty belong to oneself, no one can purify another.” Here also the soul is referred to It becomes pure on the removal of all the impurities of the five skandhas. The soul is Itself responsible. T4ie same idea has been expressed by the Jain Saint PujyapAda Swami in his Samadhi Sataia . Nc^atydtmdnamdtmatva janma mrvdna meva cha, Guru ratmaimanasfasman nanyosU-paramarthatah 75, Existence: of the Soul 6 ? *‘The Self carries itself to births and also to Nirvana, therefore really the self is the lord of the seif, in realit}’, there is no other lord o£the selfJ’ Dhammapada Chap XVIII. Impurity S 238. “ Make thyself an island, work hard, be ^ise I When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay” Chap. XXV. TheBhikshn. S. 369. “ 0 Bhikshu, empty this boat * it emptied, P will go quickly , having cut off passion and hatred, thou wilt go to Nirv&na ” S 379. ” Roiiser thyself thyself, e\atmne thyself ly thyself, thus self*pFOtected and attentive wilt thou Happily, 0 Bhikshu*" S 380. “ For self is the lord of the self, self the of the self; therefore curb thyself as the merchant curbs d good horse," "^mtakaSuOa ofSutta Ntpata by Fausbold. (1881). 2/9i6. " Let him completely cut off the root of ^ (delusion) thinking “I am ** so said Bhagavata— " all the desues that arise let him learn to subdue them, always being Imughtful" The above refers to the soul. m&mva puUkhd. ^1/1133. “As the bird, having left the bush, his abode in the fruitful forest, even so, I 68 Jainism and Buddhism having left men of narrow viev s, have reached the great sea, like the Hansa ” The Pcili words are — n# ^ 3ii: ifwr 3Tn?^ II Dijo yafha iuwamkam paJtdya Bahtikkalam hdnanatn avaseyya El am vt aham app(i dasse pahdya, Mahodadhtm Jtansonva ajjha potto. Path of Puntj by Buddha Ghosh Translated bj P Maung Tui XX P I & II P 342 The whole wide world we traverse with our thought, And nothing hn|i. to me more dear than soul Since, aye, so qear the soul to others is. Let the soul-lover harm no other man Note — ^This passage also refers to the soul. The Life of the Buddha by Edward J Thomas (1927) JP 188 The ascetic Malimka 3 a Putta is said to have asked many questions, one of w’hich was whether a Tathiigata c\ists after death Buddha refused to sai whether he exists, whether he does not exist The silence proves that what remains in NirvAna is only realisable, not descnbable Existence of the Soul 69 P 189 Dialogue beh\een the nun Kheraa (wife of Srenika) and King Pasenadi She sajs, "Reverend one, the ocean is deep, immeasurable, unhtthomable, even so, king, that bod} by which one might define TatblLgata is relinquished, cut off at the root, unrooted like a palm tree, brought to nought, not to rise in future. Freed from designa- tion of body a Tathagata is deep, immeasurable, and unfathomable like ocean." This passage also proves that the pure soul in Nirv&na is out of mind and speech and is onl}’ realizable Sacred Books of the East Vol XLIX. Buddhist Maha}'ana Text Prajm paranja.