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^ nrgjrm nft wTtfinr II '*iT5t^ttt?n^nr%r*rFrTnr i ft nr^ Ndham tidraya bhdvd Unyattho iiianuva deia pajjdo, Katta mht kdratdd anumanta neva katiinam 7£. Ndham Bdlo bueUho na dicia taruno na kdranam tesm. Katta mill Kdratdd anumanta neva Katttnam 70 Ndham Koho mdno na chcva mdya na homt loho hm Katta mht Kdratdd anumanta neia KaUtrant Bl. 78 Jainism and Buddhism " I am neither hellish, nor sub-human, nor human, nor am I in the celestial condition. I am neither the doer, nor do I induce others to do, nor am I the appro- ver of the doers ” 78. I am neither a child, nor old, nor a young man, nor the cause of any of them. I am neither the doer, nor do I induce others to do, nor am I the approver of the doers” 79. “ I am neither anger, nor pride, nor deceit, nor greed. I am neither the doer, nor do I induce others to do, nor am I the approver of the doers ” 81. ^ ^ fegrc qnqft ii \\ ii TO ^ ®nBft II ^'s II Kevala ndna saJiSvo Kevala datnsatia sahdva suha matS, KevaHasatH sahd v6 sdkam tdt chtnfai tiant 96> Ntyabhdvam navt mwduxe para-bhavam neva ginhe Keym Jdnadi passadt sdwair sdhcBfid^ chtntoS itant 97 < " A Right-Knower meditates that that which has the nature of independent knowledge, independent perception, is blissful and has the nature of independent power IS ‘ I 96. " A Right-Knower meditates that that which does not give up its nature and does not adopt another s nature, but knows and perceives all is ‘ I ” 97. Existence op the Soul 79 arcqr grpr ij<jmys4<aui> i ^rrar ^ ii Eko mi sdsadd appa n&na damsana iakkhemd, Sisa me bahtrd bhdva sawi sanjoga lakkhana 102 " My soul IS ever one, eternal, having Knowledge and perception as (its) differentia. All the other thought*activities are foreign to me, due to connection With (nonsoul)." ®nnwsi4w II W I) Jdt Jaramaranarahtyam paramam Kammattha Vajjtyam mddham Ndnde chau sah&vam akkhayamavmdsa mack- chiyam 176. " A pure soul is devoid of birth, old age and death, is supreme and free from the eight Karmas, pure, having the four kinds of qualities of knowledge, percep- tion, po^ver and bliss, is indestructible, eternal and unbreakable." Such 18 the nature of Nirv&na also in Jainism (3) Samddht sedaka by Fnjyapada. *r ^ aft •! WT ^5* 53^-35 ^ I II II yindtmanA anubhtlyi aham Stmanttivatmandt' mam. so Jaixism axd Buddhism Soham na ianna sd ndsau naiko na dxau tux vi haJiu 23 Yadbhdvi susupto ham yad bhave Vyutfhifah PunaJi, Afindriyamaniides'yam fat ssasamzedya masmy ahatn 24-. “lam that which is realizable b\- me. m me, as it is. I am not 'it,' not ‘she,* nor he. not one. nor tno. not man}-.*' “ In the absence of which 1 nns deeping, in the presence of which I am awakened, that is * I ' l^hich is sapra*sensual, indescnbable and realizable b\‘ m\‘self.' (4) Isfopadesa by the same author. 11 II Svasattvoedana suvyaktasfanumdtrd niratyayah, Myanta saukhyavanatmi JokSloka ■cilokanah 21. " The soul has the highest bliss, it knows the universe and the non-universe, is indestructible, is of the size of the body it occupies, and is realizable by the sdf only.” (5) Atmdnusasand by Sri Gunabhadia Acharya. 11 11 m imi •m4pS^ i snsp 11 11 Existence of the Soul 81 Jttdnasvahhdvah syuditmd wabhdvdvdptt rachtiitlt, Tamidacbyuti ma kdnksbau bltavdyej Jnatia blta- vadm 174 Sldmaiiyaittanyam ituim mafvt bhrdnti bhaedmavi Nanyd hamahameiahamanyduyo nyolimastt na 243 Ajdtonasvaro murtab Kart i bh<dUd •subbt budhah , Dehamdtro mafatrmukto gaivordbva tnacbalab Prabhub. 266. 'The soul has the nature of knowledge, and the realisation of this nature is Nirv&na , therefore one who IS desirous of Nirv/lna must meditate upon seIf*kno\v> ledge.” 174 "Having maintained m}self as another, and another as mjself, and being deluded, I have wandered in this Ocean of Worldly existence (Samsara) , (really) I am not the other, I am the I, another is another, another is not I ” 243, “ This unshakeable Lord (soul) is uncreated, eter> nal, non-matenal, doer and enjoy er of one’s own self, blissful, knower, free from impurities and is of the size of the body it occupies " Tatvdrthasdra by Sn Amntchandra Achaiya. Pasyatt svasvarSpam yo jdndtt dta cbaratyapt J^samjndna chdntra trayamdtmdtva vi smrutah. 11 82 Jainism and Buddhism “ He, who believes in his own nature, knows it and acts up to it, is said to be soul, an embodiment of the three, belief, knowledge, and conduct.” Samayasara Kalasa by the same author. n Achintya saktili svayameva dtcaichin mdtra chin- tamamresa yasmat Sarvdrtha siddhatmataya vidhatta jttdni Kiman- yasya pangrahem 12}7. “ Because the self is itself God, having unthink- able power and the unrivalled gem of consciousness and because all the purpose is served b} its realization, therefore there is no use in grasping an 3 'thing else insft ST ^ ^ SIRWjt Jndni iaroH iia na cedayate cha karma jdndti kevalamayam kila tafsvabhdvam Jdnanparam karana vedanayorabhdvdchchuddha svabhdva niyatah sa ht mvkta eva djlO. The one who knows neither performs nor enjoys any action. He onl}' knows the nature of both, there* fore not being the doer or enjo 3 'er, but'onl}' knowing all els^ he is fixed in his pure nature and is hberated in reality. Existence or the Souj Si Ijighimmdyika path by Sn Amitagati Achai)a iWreiT II Yo darsamjttdna sukhasvabhdvah \aimrsta sainsdra viMrabdhyah, Samddhi gamyah paramatma sanjnah sa dexa devo hndyt inamdstam 13 “Ma) that Lord of Lords, \\ho has the nature of perception, knowledge and bliss, is be\ond all the ftoddl) defects and is named the highest soul, be enshrined in mj' heart." •w. ^ nuRut sr ^raT Ehah <iadd iaiaUbo mamdtmd vtniimalah iddhi- gama svabhdvah, Bahtrbhavdh santyapar samattd na sdsvatdh hamabhavdh voakiyah, 26. i "My soul is alwaj'S independent, eternal, pure snd has the nature of consciousness, all the others (conditions) beyond me are not eternal, due to Karmic Sr&vakdchdra by the same author ^f^nadarsaaamayam mrdmayam nintyusambhava vikdm varjttam. Amanantt sudhty&ra chitanam suksmatnavyaya mapasta kaltnasam 89115. S4 J\IMSM AND BirDDHISM “The wise men maintain the conscious being as the embodiment of knowledge, and perception, disease- less, dc\oid of defect, of death and birth, fine, eternal and free from dirt " kliati.li Saptati b} Padmanandi T?5rr II ?r j?|Rf I ^ spraro: ^ ^ sng^MTC: ii JTPit ws. I ^^13^ II 5JmT m*P? II Ekaweta hi chaitanyam suddhaaisdiay(jto4hava, ^ KoxaUiO ^fe^f/^^rMlilII tatra khandatka vasfum 15 Ajamekam param idn*am sarvopddht-vtvarjttanf, Jltmdntundtmana ttsfhe ddtmant ycih sthtrah 18 Sa evdmrtta mdrgastha sa eiamnta-masnvte, Sa evdrhan Jagamathah sa eia prabhuriivarah I9 Kevalajnana drib sattbhyasvabhivam iatparettt mahah, Tatrajndtena km jiidtam driste dristam snt e itrutam 20 Existen'ce or the boi l 85 Suddham yadeva chattanyatn tddexdham na samayah, Kalpamyd nayapyetaddhma utditanda maudi- ram 22 "From the pure, real {mint of view, it is one conscious being, there is no room for an\ other notions in that unbroken substance.*’ 13 “He, having known the soul. In himself as one, uncreated, highest, peaceful and devoid of all defects, remains steadv m himself ” IS “ The same (self>absorbedi is staving in the path of immortahtv, the same enjovs the nectar of bliss, the same IS the worshipful lord of this universe and the same IS Almightv God" 19 “ That highest light has the nature of inde[)endent knowledge, perception and bliss, on knowing it, nothing remains to be known , on seeing it nothing remains to be seen, on hearing it nothing remains to be heard ’’ 20 " That which is pure consciousness is undoubtedl} * I, ’ reall} it is devoid of even this notion. It is the home of bliss " Ntschaya Panchdsata b} the same author 1 86 Jainism and Buddhism tilanasochintayam vdchdmagocharam yanmahasta- norbhtnnam, Svdntibhava mdtragamyam chidrupamamirta mav’ yddxah 2 Xatvdfmano vtkdrah krodJiddiJi kintu karmu sam- bant hdt, Sphaitka manertva raktatva mdsritat puspato rdktdt 25. “Ma> that soul \\hich is nojt thinkable by mind, not describable b\ speech, bodiless, realizable by self* abw^rption onh, conscious and non-material, protect us" 2 "Anger etc are not the soul's own real moaifica- ' tions, but are caused by karmas, just as redness in a crystal piece is due to its contact with the red flower.” 25 Yogasdra bj Sri Yogindra Acharya ^ fg grrs i ^ 5015 9 nc ii ^rg i *iT®rT5 I aiFn^ 315 srr^ ^ li W5 tIt fpfe I srtir ^ 50!^ 3I 11 Suddha sacheyana buddha Jtntt kevala udtia sahd-u. *r7T rfij Ts^n nr i >pn5fr 1 JW *rf7 nfs'T r *5^ or^ *rnTenT •“fTtf^ g f r /ry gr 1 88 Jainism and Buddhism <n<aTixs arif&ra gojf II ^!T^or5 TOIwrf^qSTJl 3Mr ^ arf^ km ii sTJqr qrpril: ftrnrag: ft ar^ ^ qrt’ws TOiqy 55sn[ I® qj^hir ii g% uiiuwsi ^i^rt i ^tipT 3iq 5 ft n ^ wpsqr ’nroRi^ ^ aiaig i 3it5^ ^ qggr ^irft fMi 11 Appd Gorau kttthu navi appd rattu na lioi, Appd Siihamavi thtVa navt ndntu ndne Jot S7 Appd hamixana vaisu navi navt kJiattui necvt fevt, Piirtsu na unsatt tttht navi nantu munain asesii 88 Pumavi pdvdvi kola nalm dhammd dhammavi kd , Ekkuvt appd hot navi m^hvt cheyana bJid it 93. Appdjhdyaht nimmalau. km bahite atmena, Jo jhd yantdhparampau, labbhaye ekka khaliena 98. Mutt* vthunatt ndna man pamSnanda salt 'd ti, Niyamin Joiya appa mum ntchchu ntranjanti bhd it 144. Jo paramappd ndna matt so hatin deit anantu, Johann so paramappuparti ehau bhdvi mbhantn. 306. “The soul is neither white nor olack, the soul IS not red, the soul is neither fine nor gross The learned know it through knowledge." 87.