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He alone who, without ceasing prac- tices the duly of sitting alone, and sleeping alone, subdues himself, will rejoice in the destruction of all desires alone, as if living in a forest (6) Sutta Ntpdta translated by V. Fausbrill f 1881 ). I. Kdst hluiradvttja Sutta. (2) Bhagwansaid. — “Faith IS the seed, penance the rain, under- standing my >oke and plough, modest} the pole of the plough, mind the tie, thoughtfulness mj plough- share and goad. 17 130 Ja-inism and Buddhism (31 I am guarded in respect of the bod}, I am guarded in respect of speech, temperate in food , I make troth to cut away (weedsi, tenderness is my deUverance (4j Exei tion is my beast of burden, canymg (me) to mbbornir, he goes without turning back to the place, where having gone, one does not grieve (5) So the ploughing is ploughed, it bears the fruit of immortaht}*, having ploughed this ploughing one is freed from pain ” II. Kulavagga (1) Uttham Sutta 4/333. Indolence (Patndda) is defilement, continued indolence is defile- ment, by earnestness (ajl^amdda) and knowledge let one pull out his arrow . (6) Garft sutta (attha vagga IV). 9/812. As a drop of water does not stick to a lotus, so the mum doss not cling to an} thing, namel} to what IS seen, heard or thought. The Pali wwds are — r ^ qr. Udff vittju yathdpi pokkhare-padme ydfhdpi M HppaH, Bvam muni nopahppcdi yata idam dttika stUam mutesu vd. III. Tuvaluka sutta. 2/916. Let him completdy cut off the root of what is called Papancha (delusion), thinking ** I aft* The Path of Nirvana or Liberation 131 wisdom ” so said Bhagawata — * all the desires that arise inwardl} , let him learn to subdue them, always being thoughtful.' 6/920 As in the depth of the sea, no wave is bom, (but as it; remains still, so let the Bikkhu be still, without desire, let him not desire anything whatever V. Parayan vagga (41 Pannava manava pukkha. 6/1047 Having considered everything in the world, O Pannava, so said Bbaghavata, — he who is not defeated anjrwhere in the w'orld, who is calm without the smoke of passions, free from woe, free from desire, he crosses over birth and old age. (14) Udaya manava pukkha. 3/1106, The delu'etance by know'ledge, which is purified by equanimity and thoughtfulness and preceded by reasoning or Dhamma, I will tell thee the splitting of Ignorance. Its Pall text IS — Vpekkha salt sawwdham, Dhamma tdkka pure javam, camd vtmakkltam Prahru m, amjjdya peAlx- danam (15) Altadanda sutta latthakavagga). 20/984 “The mum does not reckon himself amongst the plain, nor amongst the low, nor amongst 132 JAINISM AND Buddhism the distinguished , being calm and freed from avance, he does not grasp after, nor reject am thing.” (7) “ Path of Purit\ ” Visuddhi Magg.i bj Buddha Ghosh. P. 63 " \\ hence can there be true happiness to him of broken virtue, who does not forsake sensual pleasures, \ lelding sharper {lain than to embrace a mass of li\ ing fire ” P.161. “Where darkness exists, there is no lamp'light, so the concentration does not arise in the {iresence of sensual desires ” P. 494. “ Monks, I do not perceive any one state which IS so great an ofience as wrong view Wrong Mews are supreme offences " (8) “ Manuscript remains of Buddhist literature in E, Turkestan ’ bj F Rudolf — Heomele (1916). 4. Vina\ate\t;— ^nnTSHT- " Sanm^tavyam samprajd nena gantavyam sam^ prajd nena st/id favyam samprajd nena nisifavyan samptaja nena hhaktavyam upasthiti mrtti nd <n?r- ^ksipta chittena prasd dikena iryupathasampannena sasam vrittena yugantara-preksina sa gouravena ” The Path or NiR\AitfA or Libebatiok 133 “One should sit, go. stand and eat after ngh^t understanding, keeping recollection, nith steadfast mind, being glad, nith control, should walk, seeing earth 4 cubits forward, with thoughtfulness." (7) Suvamdprabha Stdra. ^ snff HrpSTTOw RTOW *ln PWTPfPff II ^ <4ntfe r 4 few fii^Ror ^ i ^ 51^ iSFT ^ '4<?TR ^ ^inf%?rsr ii ttilMiii Ayascha Kayo yatha hmya grdmah, sadgrdma chauropama indriyam, Tanyeva grama nivasanfi aarve, na le Vijd nanti paraaparetia 4 Chaksvendnyam rupa gatesu eUiazati, srotrindriyam iabda vicharanena Xrftranendriyam gaade vichttfra hart, jivhendriyam ruttya rasesn dhdvafe 5 . 134 Jainism and Buddhism Kayendnyam sparse gatestt dbdvah, mansndriyam dkarma mchdranetta, Sadendriyamti parasparena siakam svidutm usaya mend ft krdntdh 6. Chittam hi tudyoptima chanchlancha sadendriyam visaya vicharnam c/iir, Yathana naro dJtdtah simya grdwe, sad grdma chaitrebTti samd mtanche 7. Chittam yathd sad msaya hitancha prajanate tndrtya gocha rancha, Rupescha sabdascha fathatva gandho ntsascita sparse statha dharma gocharam 8 Chittam hi sarvatra sadendnyesu sahtmraoa chela mtndrtya samprawitham, Yantram cha yantrindriya sanshnttan the m clien- driyem kurvatu jnana mtmham, 9 ‘ This bod\ is like a loneK village, the six sense organs are like the village thieves These senses reside in this village of bod), but the) do not know each other The organ of eye runs to see the colour, ear knows sounds, nose knows man) kinds of smell, the tongue goes to know different tastes, the bod) -sense runs to the objects of touch and mind-sense engages in thought o conditions these si\ sense-organs do not go againrt their own respective objects This mind is feeling h e deceit, IS entangled in the objects of six senses, as a man goes in a lonel) village and is captured fy the six village thieves This mind knows the objects o sn The Path of Nirvana or Liberation 135 senses This flies to them like a bird. Mind is a inachine, uhich IS engaged b\ the senses You should not let It go to the senses but engage it in the seif* knowledge." (8) Ratna rast stitra. Tpipjrf stm .wwW wrsrr, (^(|K siRfhl Samddhih aryanam dhvaja, pntfnd dryandm dbvajd, vttttukHh drydndm dlnajd, vtnwkH jndna-darsa- am dryandm dlivajd. “Concentration is the flag of the Aryas, self-dis* cnmination is the flag of the Aryds, deliverance is the flag of the perception and knowledge of deh* lerance is the flag of the Atyds.'^ / Sacred Books of the BttddJttsfs Vtd. Ill by T. W Shys Davids (1910) D^f. Ntk II. Maha sudassan suitanta. P< 194 Hom transient are all compound things ; Growth IS their nature and decay ; The] are produced the] are dissolved again. To bring them into full subjection that is bliss 136 Jainism and Buddhism PATH OF LIBERATION IN THE JAIN SCRIPTURES. As the. eight-fold path h^ been said to be the means of liberation in the Buddhist scriptures, so the three-fold path has been said to be the means of Nirvana m the Jama Scriptures. This three-fold path is contained in the eight-fold path and vice versa This three-fold path is called Ratnatrya Dharma or the Truth of the three gems It IS a combination of Samyakdarsatta, right vievi or belief, Samyak jndna, right knowledge, Sainyakchdritra, nght conduct. The Jain Saint Kunda Kunda Achar>a says m Samayasdra : — Damsana ndna charittSm, sevt dawant sahtma idchcham, Tam puna jdna Hnnivi appanam cheva nichcbhayado 19. “A monk must always follow right belief, nght knowledge and right conduct ; from the real stand-point, know these three to be the self only ’’ Jain philosophy, when it descnbes a thing the practical point of view, analyses it into kinds and divisions ; but when it descnbes a thing from the real stand-point, it thinks of it as an indivisible whole. The Path of Nirvana or Liberation 137 Therefore from the practical stand'pomt, the path is three'fold, but from the real stand-point, it is the self only. When one's own self is bdieved in and known as it IS in its own essence and is realised as such — ^then pure concentration of one's own self appears. It is the real three-fold path or the self itself. Sn Umaswami sa}S in his Tattvartha sutra: Samayag darsana jndna didritrani moksa indrgah I. “ Combination of right belief, right knowledge and right conduct is the w'ay to liberation." Hiis three-fold path has been described m all the Jain Sacred Books Out of the eight-fold path of the Buddhist philo- sophy, Samyakdrish or right mew and Samy^^safikaipa or right determination are included in Samyag-darsam or right view and Samyag jndna or right knowledge of the Jam philosophy; while Samyak vackm, right speech, Samayak Karmdnte, nght action, Samyak djtva right livelihood, Samyak vyaydma right effort, Samyak ^mntt right mmdfulness, Samyak samddht nght con- centration, these six are induded in Samyak ckdritra nght conduct of the Jam philosophy. This fact will be known dearly from the descnption given further. 1. Samayak darsana or Samyak-dnstt Right belief or Right view. 18 138 JAINISM AKD Buddhism The Jain scriptures descnbe right belief uith knowledge as Samyak darsana. From the practical point of ^ 1 en, it is necessan* to ha\% firm belief in the seven principles. Umaswami says in Tattvdrtha sttfra : — V II Tattvdrtha sraddhanam samyag darsanam 1. 2. Jivajivasnnabandha sanvara nirjara moksadattiam I 4. “Belief in the seven principles as they are is called nght beli^. The pnnciples are Jna soul, Ajtva non-soul, >lsr<nn inficn. Bandha bondage, Samvara checking, nirjara shedding. -Uofen liberation ” All the modifications and objects of this unneise come under the first two pnnciples soul, and non-soul. lidma rupa of the Buddhist philosophy is included in these two principles. Feelingr perception, mentation consciousness are found in the impure soul, while body is included in non-soul.