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P 148 " When the envelopment of consciousness has been annihilated, then he becomes free from all fear, b^nd the reach of change, enjoying final Mirv&na All the Buddhas of the past, present and future, after approaching Prajm Paramtta, have awoke to the highest knowledge.” P. 149. “ 0 wisdom, gone, gone, gone, to the other shore, landed at the other shore.” This also shows that discrimination between soul and non-soul is prajm, Thfe leads to purity of soul ui Nirv&na. It also proves the existence of the soul. Sacred Books of the Buddhists VoL III by T. W. Rhys Davids L L.D. Dialogue of the Buddha — Pali D. N. P. H (1910). 70 Jainism- and Buddhism P 64 " ^loreover, Anand, happy feeling is imper- manent, a product, the result of a cause or causes, liable to pensh, to pass away, to become extinct, to cease, so too is painful feeling, so too is neutral feeling. If when experiencing a happy feeling one thinks “ this IS my soul '* — ^when that same happy -feeling ceases, one. will also think. — my soul has departed, so too when the feeling is painful or neutral. Thus he who sajs “my soul IS feeling" regards as his soul some- thing, which in this present life is impermanent, is blended of happiness and pain, and is liable to begin and to end Wherefore, Ananda, it follows that this aspect* “my soul is feeling" does not commefld itself. Herein, again Anand, to him who affirms, nay, m} oul IS not feeling, m}* soul is not sentient, answer should thus be made* — my fnend, where there is no feeling of anything, can you then say I am You cannot. Lord Wherefore, Ananda, it follows that this aspect — nay, m) soul is not feeling, my soul is not sentient, does not commend itself. Mj fnend, when feeling of ever}' sort or kind to cease absolutely, then there being, owing to the cessa- tion-, thereof, no feeling whatever could one then say — I myself am? No lord, one could not Wherefore, Ananda^ it follows that this aspect — nay, my soul is not feeling, nor it is not sentient , my soul has fetling, it has the property of sentience, does not commend itself Existence of the Soul 71 P 65. Novt, ^\hen a brother^ Ananda, does not regard soul under these aspects either as not feeling or having feeling, then he, thus refraining from such view's, grasps at nothing whatever in this world, and not grasping he trembles not, and trenriblicg not, he bi himself attains to perfect peace. And he knows that birth IS at an end, that the high life has been fliliilled, that what had to be done had l^en accomplished, and that after this present world, there is no bej'ond The above dialogue, if deeply thought of, wall show that, that which is free from all kinds of thoughts, is only realizable and is fully peaceful, is the pure soul Itself When all attachment to all the objects, thoughts, ' impure natures and all lust and hate etc are git'en up, then there is nothing to relinquish and nothing to grasp ‘“•that IS the condition of soul’s perfect equanimity or aelf-absorption. Real!) it is the waj to Ntrvdna and It IS the Nirvana itself. Tlhf Jam Saint Amntachandra says in Samaytndra Kalasa ?=r5ir swr t rr ^ 72 Jainism AND Buddhism Annyibhyo vyaitrtktamdfyiui myatam vibhrat pn4h(ik vastutd, Mdddndjjhcma smya metadamalam jadnam tathd vastki tain. Madhyddyanta vibhdga mukta sahaja sphara prabhd bhdsurah Buddha jndna ghano yathdaya mahima nOtyO’ dayctstisihati. VnmuktS mmntoakaya masendaa tat tathdtta mddeya moJestaas taty Yaddtmand aauhrita aarva iaJttek pttmaaya sandhdrana tndtmaniha, ‘‘When the knowledge of the soul, being freed from else'where, steads in the soul, having its sub* stance freed from others, above giving up or grasping anything, assumes its own nature, then its grandeur bursts forth without any distinction of beginnmg, end and middle and he remains eternal, full of the pure r pftss of knowledge. One who has kept one’s full power within onesdf has. given up all that was to be given up and has taken in all that was to be taken in.” The Jam Saint Pujyapada Swami says m SamSdhi SaUdia: g ii fl Svabuddhya ydvad gritmi ydt kdya vak chetasdtn trayam, Sansdraatdvadetesdia bheddbbydse tu mrvntih 62. Existence of the Soul 73 “So long as the three (things) body, speech and mmd, are taken to be the Self, there is nandenng; on acquiring discrimination from them, there is Nirvina ” When notions like “ I am,” “ I am not,” “ What IS P,” disappear, then only there is true knowledge, grasp and realization of the soul. Hindi Buddha Cbaryd by Saint Rahula (1) Sela sutta Page, 165. Gotam IS saying to Satla “I have known what should have been known, I have meditated upon what should have been meditated upon, I have given up ■wdiat should have been givai up; therefore, 0 Brah* fflana' I Buddha" In such words does Gotam declare that he has known himself which is realizable, and has given up all non>soul. (2) Mahali sutta P. 247. Gotam says — " Mahab * nnce I was roaming in GhositArama of Kausambt Then Mandissa Paribrajaka and Jaliya, disciples of Ukrupfttnka came to me and stood aside after greeting me. Thq^ asked “ Gotam, are the soul and the body the same^ or are the soul and the body both different '?" Then I told them to hear patiently and said, “That ®onk who' IS full of nght conduct obtains the first wncentration and he knows and perceives this He no necessity of saying, “ Are the soul and the the same or are they different?" In the same 74 Jainism and Buddhism ■way he who obtains the second, the third and the fourth concentration and fixes his mind in perception and knowledge, has no necessitj of saying “The soul and the body are the same ” or “ They are different ” I kno^^ this, even then I do not say “The soul and the body are the same ’’ or “ they are different.” This statement proves that soul is different from the body and can be realized. (3) Sandakasutta Page. 264. Gotama says “0 Sandaka ' just as a man whose hands and feet are cut aS, knows that his hands and feet are cut off, even when walking, sitting, sleeping and awakening, so the monk who is Arhat and whose AsavSa are destro- yed, always realizes that he is the destroyer of Asav&s ”. This shows that there is a pure soul, freed from Asavfts. (4) Mahasukuldai sutta P. 372 Gotama says “ I have shown the path.. Udai ' just as some one may separate culm from the grass, then he knows that this is culm, this is grass; culm is separate and grass is separate Just as a man may take awaj sword from a sheath, then he know's that this is sword, this IS sheath, sword is separate, sheath is separate, although sword has come out of the sheath Just as a man may bring out a serpent from a basket-thus I have shown the way ” These passages show vhat the soul is distinct from the body. Existence of the Soul 75 (5) Ratthap&la sutta F 354. The Monk Rastrapala controlled m self has ob- tained the best BraJmadtarya in this very life after kno'aing and relizmg himself This also shows realization of the soul. (6) Page. 358. Ratthapath sutta (M. N 2 4. 2) King I That Lord who is knower and perceiver, Arhat, and well-learned have preached 4 paths ; know- ing them, I have been homeless They are (1) this world is destructible (2) this world is unsafe (3) this world 15 not mine, I have to go leaving all, (4) this world is a slave to craving Here also the soul is referred to. I have thus shown such passages as prove the existence of the soul, selected by me from such Buddhistic literature as was available to me. SOUL IN JAIN LITERATURE. Now I shall give some passages about the exis- tence of pure soul from Jam literature It should be remembered that the Jain literature descnbes soul from two stand-points, the real and the practical The real stand-point speaks of the true and the real nature of the soul as it is free from all Karmic bondage or anything else. The practical point of view shows all the impure and incomplete conditions of the soul, which are caused on account of Karmic bondage, or contact with body and other 76 Jainism and Buddhism objects First of all I shall quote those passages which descnbe the soul from the real stand-pomt, so that the nature of the pure soul may be known The nature of the pure soul is the nature of Ntrv&na The Buddhistic literature mainly describes the soul in an indirect way, showing all that is foreign to its nature, but the nature of Nirv&na has been clearly described in a direct waj. The Jain literature also has described the soul ui an indirect way, showing the alisence of that which does not belong to it. TJie following passages will show both the direct and indirect mention about the soul m the Jam literature — • (1) Samayasdra by Kunda Kunda Acharya Ahamikkd khaln suddho dcmmna ndna mato say&- rdvi, navt aUht majjha ktnchtva atmam paramanti mftamvi (43). " I (am) one, (i.e. myself) really pure, full of perfect knowledge, ever non-material. Another (i.e the non-self) is never mine m any way, even to the ex- tent of an atom ” qri tqei TO h urf^ ^ ^ • r tir or n n orfNr 0# ^ 0^ ^ • oh ipwr or ^ orf^^r ii H Existence of the Soul 77 Jivassa natthi vanno mvi gandho navt raso navtya phaso, Navt r&vam na sariram navi santhanam na sanghadamm, Jivassa natthi rdgo navt doso niva vijjadi mdho. Na pachchaya na kammam no kammam chavtst naUht 56, “In the soul, there is no colour, no smell, no taste, not even touch, not any material form, nor body, neither material figure nor any kind of bones “ 55. “In the soul, there is no attachment, no hatred, no delusion, neither causes of dsavds, nor Karmas land not the no* Karmas (materials forming outer body) “ (2) Niyamasdra by the same author. ’wrr nr ft srgwcrr nft ii nr ?r^ofV nr i ^ ft srT?