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The Path of NirvaHa or Liberation 147 (1) Iryd satntU — carefully walking after seeing the \vay four cubits forward in the day-light (2) Bhdsha carefully speaking sweet and non-injurious w'ords (3) Eshand samtH — carefully eating pure food given by a layman out of the food prepared for his family only. A Monk will not arrange' for his food himself, nor order any one for it. (4) Addna~mhsepana samth — carefully taking and putting things so as not to cause injury to any life (5) Pratishthapand samttt — ^throiving out bodily filth so carefully as not to injure any life. Checking of the subjective inflow and bondage of passions is caused by following the ten rules of piety or Dasa Dharma, by contemplating tvdve medp- tahons, or dvddasa bhdvana, by conquenng twenty-two kinds of suffenngs or dvdmnsatt parishaha jaya and following five kinds of right conduct or panchaohdntra The Ten roles of piety are — Uttama Kshamd or hi|^est forgiveness, control over anger. (2) Uttama mdrdava or highest humility, control over pnde (3) Uttama drjava or highest straight-forwardness, control over deceit (4) Uttama saudta or highest contentment or punty, control over greed (5) Uttama sattycr or highest truth, refrain from false-hood 148 Jainism and Buddhism (6) Uttatm zamyama or highest self-control restraint of senses and compassionate dealing (7) Vttama tapa or highest austerities, control o desire and self-meditation. (8) Uttama iydga, or highest chant}, to bestov alms of food, medicine, knowledge and fearlessness tc the deserving. (9) Vttama dkiwhanya or high^t non-attachment, not to regard any non-self to be one’s own self. (10) Vttama Brahmacharya — ^highest cbastit>, refraining from thoughts of sexual enjo}'ment. The Twelve meditations are — (1) Amtya or iramtiortness — All created things and modifications are destructible such as riches, family, body, pleasure, pain, impure thoughts etc. {2} A^rana or mpratectivenm, no one can protect us from death and karmic effects. (3) Sansdra or vooridly voandering, all the four conditions of existence, hellish, celestial, sub-human, and human are full of suffenngs and are therefore to be avoided. (4) £kafva or sohtanness. The self is alone responsible for its actions; alone it is born, alone it dies, alone it has to suffer. Its nature is free from all non-self. (5) Anyatva or otherness. All the good or bad karmas, body , difierent objects, conditions and non-self thoughts are other than one’s own self. The Path of Nirvana or Liberation 149 (6) Asachitva or Impurity. Body and its con* tents are impure ; one should not be deluded- by this impure body. (7) Aarava or infima. Wrong belief etc., are the causes of inflow of good and bad karmas. (8) Samvara or checking. Right belief etc, are the causes of checking the karmic tnfion. (9) Ntrjara or shedding. Right self-concentration, equanimity, and non-attachment are the causes of shedding karmas. (10) Loka or universe. Universe is uncreated, eternal, full of self and non-self substances. It is changing on account of conditions, but indestructible on account of the root substances. (11) Bodht durlabha. Difficulty of obtaining knoii - ledge. It is vary difficult to understand the true path and also to follow it. When once it is known, it should be pursued carefully and wisely. (12) Dharma or the True Path True path is right belief, right knowledge and ngbt conduct This is the means of liberation and perfect bliss Conquering of Txoenty-tveo Sujfenngs . — The sufferings are . (1) Hunger (2) thirst (3) cold (4) heat (5) bitmg of mosquitoes, etc. (6) nakedness (7) dislike (8) woman (9) walking (10) sitting (11) sleeping (12) abuse (13) beating (14) asking alms (15) Failure to get alms (16) disease (17) contact with pncKly shrubs (18) dirt (19) honour or dishonour ISO Jainism and Buddhism (20) conceit of knowledge (21) ignorance (22) slack belief. Five Ktnds of Rtghi CondwA — (1) Sdmdytba — equanimity or self-concentration. (2) Chiddpasthdpand — ^Recovery of equanimity after a fall from it. (3) Panhdra Vtsuddht — Pure and absolute non- injury. (4) Stiksltma sdmpardya — Slightest passion. (5) YathdhJtydta — ^Ideal and passionless conduct Checking of the subjective inflow and bondage of of mind, body and speech activities is said to be GttpH or restraint of mind, .body and speech by engaging oneself in self-contemplation. All the kinds of subjective mflow or Bhdva asrava, ‘ mentioned in the Jama scriptures, if compared with the hsravas dealt with in the Buddhist hterature will be found to agree with one another. See Majjhtm tnkdya sawdsava sutta the second Some purport of the above is given below — ’spFffi *•— JiJiftr- m si ^ Ararat sit Katame, dhammd manasi karaniyd : — Yassa dhammassa inanasi karoto anupponno Yd kdmdsavo na uppajjafi vppanno vd The Path of Nirvaka or Liberatiox 151 Kamd savo pahiyoH, anuppamo vabUava savo Na uppajjaH, uppanno va bhava save pahtyati, Amppanno cd avijjdsavo na uppajjati Uppanno vd avijjdsavo pahiyaH, inte dhammd mana hamiyd” “ What thoughts should be kept in mind ^ — That thought which prevents rising of sensual desire already not arisen, and that which destim'S sensual desure if arisen ; that thought which prevents rising of deare of existence already not arisen and that w hich destroys desire of existence if arisen that thought which prevents rising of ignorance already not arisen and that which destroys ignorance if risen should be kept in mind ” sit ait aisTTOT amt .tmirt arg;w art aifer ^^fltarrariPT^ (^) am (^) anwr aiTO ^arnnfir () amir aw- mt (^) apmit ar^ t am TOit itm* ^ art am .....ar 5a<.wvnT 152 Jainism and Buddhism q Cw^ {\) W (^) ^ftcSSiW WJT^. "Ahosim aham aittam adillM nam bJtdvtssdm aham anayd tain addhdnam pachcliappanmm add lidnam aham asmi — tassaevaminanasi karoto-chhannam ditthinam aimatard diUht uppajjatt. (1) atthi me atta. ( 2 ) natldi% me atta (3) edtand attdnam sanjdndmt. (4) attand anattanam sanjandm. (5) anattana attdnam sanjandm (6) Yo me atta Kamm&nam vipdiam paltsam~ vedett, so ayam atta nkhcho dhuvo sassato am-part- nama dhanmo. Itt diithi gatam dutkt gahanam ditthi kantdram, ditthi vtsukam detth* vikandttwn, dttthi samPyanam ditthi sanyqjana samyutto na pari wuch’ chati JdHyd, jard mamena sakeht part-devehi dtiikekt doinatiassehi-iipd’ydsehi . so idam dah^hanUt yontso manasi haroit, ayam dukkha-samttdayidi . ayam duWiha nirodhoUr-ayam dukkha-nirodha gdmini-paH pada, tassa evam manasi Jkaroto ttni sanyqjana ni pahtyanH. W sahkdya ditthi (2) vichi htchchd (3) Silabbata para md so’’ " I was ui past time” ” I will be in future time,” ” I am in the present time ” .—On creating such notions in the mind, he will have one of the six (wrong) views (1) my soul IS (2) my soul is not (3) ‘ I know soul by soul ' (4) ' I know non-soul by soul (5) I know soul The Path of Nirvana or Liberation 153 l)ynon-9)ul” (6} 'This my soul which expenences the npeuing of karmas is eternal, indestructible and unshake- able and has the nature of unchangeabilit}'.’ Thus anses the net of (wton^ belief, jun^e of behef, the thorn of belief, the cloud of belief, the bond- age of belief On account of this bondage of (wrong) behef the soul is not saved from birth, old age, death sorroM, weeping, pain, gnef and misenes He who actuaUy understands " this fe pain,'’ this is the cause of pain, this IS the cessation of pain, this is cause of its cessation, removes three kinds of dirts (1) identifies himself with body (2) doubt engages in vows and ntuals only. Thus the asrava of wrong belief should be removed by nght belief Note.— Really Nirvana or the pure soul is realisable only, It cannot be grasped rightly through mmd Whatever notions an ignorant soul forms in bis min about the soul are not the teal facts, about the soul, but they are quite against the reality of the soul In the ibove statement of the Majjhuna nikaya siA kinds of wrong beliefs about the soul are described (1) my soul is — ^herethe real soul is identified with the impure condi tionsofthesoul due to npenmg of karmas-tbereforc It is a wrong view. (2) My soul is not here to non-existence of soul is maintamed (3) I know sou by soul-here also the thinker’s mind grasps the impure condition of the soul to be the real soul. He does not take the pure and unthinkable soul into his mmdj 20 154 Jainism and Buddhism therefore it is also a wong view. (4) I know non-sonl 1^- the sonl. Here he understands that, he through miud and senses and thereby knowing others, is the real soul. This is also a wrong view. He does not consider the pure soul which does not requite help of senses and mind, but whidi can know all himself and others independently. (5) I know* soul by non-^ml this is also a wrong \dew. He understands that mind and senses whidi are not the soul, can know* the soul. (6) My soul which. eicperiences the ripening of kaimas is eternal and unchangeable. This is also the wrong new, because that impure soul which expenences fruits of kannas is not eternal but is changeable. Here also the pure soul of Ntraana has not been taken into con'** sideratiou These six kinds of wrong bdiefs maintain something else than the real pure soul. Whoever believes in the Nirvana or the realizable pure soul, he removes all these wrong views. Then be does not identify his pure soul wdth the five spheres, body, feeling, perception, mentation and (impure) conscious-* uess All his doubts are removed, although he follows practical rules of conduct, he beheves them to be rejectable. He maintmns that only pure concentration or Samddhi is adoptable.