English
It IS also called the doer of karmic bondage which is really effected owing to soul vibrations and passions It IS also called the doer of houses, pots, cloths, etc., as they are caused through the activities of its body, mind and speech From the real point of view, the soul is the doer of its ow n pure thought-activities V. fin/qyer— From the practical point of view, it IS the enjo} er of pleasure and pain caused by the effect of the past karmas Really, it is the enjojer of its own real bliss. VI Has the size according to the body— From the real point of view, it has innumerable spaaal units equal to this universe, r e , it is as wide as the universe , but from the practical point of view, it contracts and expands according to the bod> it occupies owing to the effect of karmas , thus it has the size of the body it occupies There are some special causes, when this mundane soul, while living in the body expands and goes to some distance like the electnc current and then again contracts to the size of its onginal body. Its real size is not material, but it is a non-matcnal cons- cious one. VII It v/anders iii thevoHd — This soul owing to the effects of its mentonous and demeritorious karmas wanders in the world in the four conditions of life, celestial, hellish, sub-human and human. Beings from one-sensed to five-sensed animals are all sub-human. 18 98 Jainism and Buddhism The Jam Literature has divided the mundane souls into tuo kinds also (1) Immobile ^ — all one-sensed beings such as earth, uater, fire, air and vegetable-bodied. (2) — ^All the others form the two-sensed to the five-sensed beings," VIII It can be liberated When through self-con- centration, all the karmic matter is ^ed off and all the causes of inflow of new matter are removed, then the soul becomes liberated and attains Nirvana, IX. It ha^ the nature of going ttpftard From the real point of view , the nature of the soul is to go upward, like the flame of fire. When it is freed from karmas, it goes upward to the top of the universe. But when It IS m bondage with the karmas, it goes after death from one incarnation to another instantly in straight directions, i e , east, west, south, north, upwards and downwards hut not in cross lines If the place of re-birth is m a crooked place, the soul will take turnings through straight directions and reach there The readers will have some idea of the mundane souls from the above description Paiididstikaya h\ Sn Kunda Kunda Acharja sajs theiame — AT II II JivStti Iiatadt chedd upavoga visisidd paha katfa, Bhotfa ya dehainattd nain muitd kammasanjutta 27. Existej^ce of the Soul 99 “The soul IS (1) living (2) realuer (3) has conscious attentiveness (4) lord of its destiny, responsible for its good or bad conditions (5) doer (6) enjoyer (7) having lue according to the bodv it occupies (8) non-inatenal (9) and b assoaated n ith karmas ’* Hue compare the actions of the five Skanditas of the Buddh'sts with the mundane condition of the soul in karmic bondage its sensual and impure knowledge, feeling of pleasure and pain etr . we will come to the conclusion that Jainism and Buddhism are the same m this respect The pure soul of Jainism agrees with the iVindna of the Buddhists Although in the Buddhist literature, it is not clear!} stated that anj soul is coming on along with the five compound things, hod}', feeling, sensation, mentation, and (impure) consciousness, }et on deep consideration it will be noted that the positive thing which remains after the destruction of the five is Nirvana i e , the pure soul. It means that "hat was hidden under the eflects of the five skandkas has now appeared m its pure nature The soul retains Its pure nature of greatest peace and bliss for ever. If Nirvana is not annihilation, but a positive condi- tion of existence, it must be taken to be nothing else hut the pure soul as described in Jainism CHAPTER III. THE PATH OF NIRVANA OR LIBERATION. From the last two chapters, it will be evident to the readers that the nature of ATiirdflir— the soul as is known from the Buddhist scripture is the same as described m the Jain literature. Now it is to be seen whether the path of ftirvana as given in the Buddhist literature agrees with that of Jain literature or not The path of Nirvdna in Buddhism (1) Majjhim Nikfiya Samme ditthi suttam (9). ^iwir^a^nPar. I. “ Ayameva ariyo atlhangiko maggo dsava mrddhagdmim paUpada — seyyaOitdafr • samma ditthi, samma sumkappo, samma vdehd, samma bam- matUo samma afivo, samma v&y&it^, samma saH, smma samddhi” “ Aiyas ' it is the eight-fold path which <causes pre- vention of the Asavas', it .is this;— right view, right intention, nghl speech, right action, right livelihood, right effort, right mindfulness, right concentration. The Path of Nirvana or Liberation 101 Further this Sutta describes that in order to acquire right view, one should know' the following thin^ - Tiit ^ ’HTRlfif ^ (^) (r) {\) () grai^, (^) P > ^ n qwi {%) (vs) (d) afesn, (t) stnqi^, (^o) ^ 315^ {\) (R) (^) “ Yah kho dvaso artya savako aktmlam pajandtt akusala mulam eha pajaudtt, kusalam cha pajandh, iutala mulam cha pajandtt katanurm akusalam (7) pond hpato (2) adtnndddnam (J) kdmesa imchcha charo W musdvddo (5) pisft na v&chd {6} fdiaruad vStdia (7) sanphappa tape (8) iMdjjha (fl) vyapado (70) michekUa ditdiu Katamam akusala mulam, (f) kbho (2) doso (3) maho. {jl%ola V t1 Wl. ■■ The Anys. sravaka knows wrhat is harmful, w'hat IS the root of harmfulness, what is useful, what is the root of usefulness The harmful are (ten) * — (1) mjui}* to living beings (2) taking w'hat is not given (3) wrong engagement m sexual gratification (4) falsehood (5) hack-biting (6) harsh speech (7) chatter (8) greed (9) enmity (10) wrong view. Their causes^ai^^^^g hatred and delusion ” ,■ (^r 102 Jainism axi* Buddhism Their opposites are useful and the root of usefulness^ ansit • McHtuRi q 5T WI% snsrc ^%RT ^WR sgfsSr d4’yy<4t 3 ITSR ^13^ srrsT?: 'ar? an^ ft<lqjrrfii^ ^fetRT. Ahdram pajdndfi, dhara samuda^ancha pajdndti, dhdranirodhancha pajdndti, dhdrd~ntrodha patt padancha pajdndti dhara chattaro .'—Kavaltkdro dhara olarthofia wkhnmo xa, phasso duUyo, mono xanchetana tattyo, vijnnnam chatuttJio tanha samudayo dhdra sa/iwdavo, tanha nirddho dhara nirodho. aithan- gtko niaggo dhdra nirddha gdmmi pati padd. “ tA right believer) knows the nutriment, the cause of nutriment, the checking of nutriment, the means of checking nutnment Nutriments are four —Mouthful eating gross or fine, contact is the second, >olition is the third, rimpuie) consciousness is the fourth. Rise of desire is the cause of nutriment, prevention of desire is prevention of nutriment, the means of prevention of nutnment is the eight-fold path (described above).* Note. Ahara is translated as nutriment by some, we may translate it as taking in or grasping. Note. It is evident from the abov e descnption that when desire arises, the four kinds of taking in are The Path of Nirvana or Liberation lOi possible < e., '1) taking in gross or subtle matter r\hich IS nutritious to the bod\, having contact with sense- objects for enjojment, thouf^t with regard to sense- enjoyment. and consciousness with r^rd to that cnjojonent When desire will be checked, there will be neither taking 'ood, nor any enjoyment of senses, neither mental thought-activity pertaining to it, nor the consciousness raiding it. Cessation of desire is pos- sible by following the eight-fold path of liberation. tRn5rn%, 5?®- ^ 3^ (.) (^)3Pciitr5TO (^) ni^ ^ ^ gw TOFT era' W {K) hifld^ci (^0 araeiuftf (^) i gw 5% awH ^c wi i gw “ Dukkhamclia pajdndbj dukkhassa samuaayan eha pajandu ; diMha-mrodhancha pajanati, dtdtkha’ wrodha-gamtnt-pat^dancha fajdndti ; Kataman duk- kham {Ijjattptdukkham, {;^Jardpidiikkham, (3; vyadhipi dukkham (4f naeanamff dukkham (3) mkapan deva- aukihadomaturnit^yasa (6i yam dia icbchhati tumna 104 Jainism and Buddhism labhatitmnpi dukkham (7) pancha upadana khandha dukkham; Katamam dtdtkhasamudayo >-~ya iyam tawha pondrbhauka nandiraga sahagata, tatra tatr^ht nandint; seyyathidam Rdma tanha (2) bhava tanhd (3) vibhaca tanha. Katanio dtdtkha nirodhai — Yo tassa eva tanhdya asesa virdga nirvdhd ehago, pati-nissango muiti, andlayo, ; hatama dukkha-ttirodha-gdmini pattpada- affhangiko inaggo.” (A right believer) knows the pain, the cause of the pain, the prevention of the pain, and the wav to prevent the pain. WTiat are the pains ^ The pains are {Ij birth (2) old-age i3l disease (4J death (5) sorrow, weeping, miser)', sadness of mind, confusion i6) not to get the desired object (7) the five root-spheres of body, feeling, sensation, mentation, and consciousness. The causes of the pain are desire to take re-birth, desire to ha\e pleasure and w dooming the pleasures just as (1) desire for sense-enjoj'ments {2) desire to have re-birth (3) desire to have riches or to be des- troj’ed. Tbe prevention of pain is to ha\e total non- attachment with that desire, to check it, to give it up, to throw it off, to be liberated from it, not to be absorbed m it. The means for the pre\’ention of pain is to follow the eight-fold path of liberation.” Rote. In the Hindi Buddha Char^-a Page 124 Maha satipatthana sutta Dig. N. 2. 22 the description of the five spheres is given thus : — To ha\e organs of touch. The P4TH OF Nirvana or Liberation 105 taste, sme]], sight, and heanng is body-apnere or rupa upadana , feeling of pleasure and pain on knouing the sense-object is feeling-sphere .