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This is the right view or right helUf or Saniydk darsanur In fact such is the sfatement of the Jain Samts also about right belief or Samyah darsana. The Path of Nirvana or Liberation 155 The Jain Saint Kunda Kunda. Achaiya says m Sama}>as4ra iJifNr nisTOJiw ^ qftqiRir. Jivassa natthi r&go Ttavt doso tttva vijjaie mdho, pfffdKhaydmkammamtiokammamdtdmst natthi 56 Nevayajiva Uhdad na gutta Widnd ya atti jivassa, Jenadtt ede same pu^ala davvassa pari nama 60 In the pure soul, there is neither a£^ion nor hatred nor delusion, neither causes of asrava, nor harmas, nor quasi-karmas evra. 56 Neither there are soul classes nor spiritual stages in the soul, because all these are the modifications of matter o®ly (because they appear in soul in connection with matter) Samayasdra KaUtsa says the same* — Vamddyd vd rdga mohddayo va chtnnd bhdvah sarva evdsya punsah. Tenaivdntastatheddh pasyto mi-no drisfdh syurdnstd mekam param sy&t 5f2. All these cdouis etc or afiection and ddusion etc. modifications are other than the pure soul; therefore 156 Jainism and Buddhism while realizing within the self, these are not realized, only the highest one is realizable. Note . — This pure and highest one is nothing but the nature of Nirvana. Thus the subective inflow of wrong behef is removed by right view or right belief. Jainism and Budbhism are one in this point ^ - • . .. ^ arrerar “ Katame Saava samvara pahdtavva ; — Bhtkkhu patisankitd yontso cMkkhnn-diya samvara sanjntto viharait, Sotendtya samvara sanjuHo ' vtJtaraHt, G/w- nendtya samvara sanjtttto mharatt, Jihvendtya samvara sanjutto viharatt, Kayendtya samvara sanjutto mharaft, Manendtya samvara smjvtto vtkarait, Assa viharato' appajjeyyum dsavd, Vtgatia pan Idhe na ftonf* " “What asavas should be removed by restraint— Samvara : — The Saint, knowing the senses and mind separate ftom his self through self-discnmination, walks tinder restraint of eye-sense, ear-sense, nose-sense, tongue- sense, body sense and mind sense. Thus the destructive rise of &sav&s is restrained.” The Path of Nirvana or LtIberation 157 Note — In the Jain scnptnre vowlessness is said to be the second cause of subjective inflow and its check* ing t e , by following five vows of non-mjurj^ etc. Here in the above statement restraint of five senses and mind is said to check vowlessness So it is quite nght, because restramt of these six senses leads to non* commission of the five sins viz , injury etc., due to lust and sense-gratification and thus the five vows of non- fcjurj', etc are actually observed He who has full control over his senses, mind, and thought will never injure any one, nor speak untruth, not steal any- thing, not act unchastefuUy, nor have attachment for possessions. The same idea has been expressed by the Jain Saint Sn Umaswami in his Tattvartiia Sutra, 6th Chapter . — w*. Indriya kasayd vrata krtyd pancha ehatvih pancha Pancha mnsahsankJiya purvasya hhedah, vi, 5. “ Five senses, four passions, five kinds of vowless* ness and twenty-five kinds of activity are the kinds of worldly ' asrava Note — Here five senses have been said to be the niain causes of anger, vowlessness, etc When senses controlled, every other sin is restrained ^ 158 Jainism and Buddhism ^5n?pi ^ 'ife^rrapij rcj— ffew ra^gpr *w<^w *T ^3sipr sii^^SRpr ?ira^ i3R5t ^TPPipr a^^parlgwtsw!— i^- SOflNr^ gw ra ^^A^ ^eqr^sratftj ^ .^srra^ v^- ^ ’rfRTW q fe qr dw ... ..ftsfsnftwr ^r?ar ^ .. aiw 3nn%?&^^- ^l3 ajRrar <Tft gisr 8*Rrar ^qi ’ dqfositc si^ ^ iraqnfe^^ “ Kaiame dsavd pate sevand pahMawa , — BhiUthu pati sankhd yomao chwaram pati sevate yd vadeva t ^assa — .Vnhassa dansa makasa vd id tapa sinm sapa samphaasanam pati ghdtdya, ydvadeva hri koptn Pattchcha-danattham, ^pindapdtam pattsevaft tia va davdya na maddya na ntanda-naya na vtbhusamya ydviadeva tmassaMyassa thifiya ydpandya, mhtnsa- paritdyii brahmacharyd muggqhdya. IH puratum cHa mdanam PoHhaiikhaimtiavatn cha vedatHBlBSnuppadcs- saMt, ydtrd me bhavtssati anavcjjata cha phasuvtharo chati, senasanam patt sevat* ydvadeva stfassa patt- glidtayd gtldna panchchdya bhesajja’ parikkharata patisevate ossa bhthkhave apatt sevato iippajjeyata dsavd mghdtd pantaha, poHseoato evam sa fe dsvd vighata-paritdha na hmtutme dsavd patisevana paha- favva" The Path of Nirvana or Liberation 159 "What Usovas ace restrained by careful dealing hiote'-T^ofi sevana appears to be the equivalent of samttt m Jainism). The Monk, knowing himself separate through self-discnmmation, uses clothes to keep off cold, heat, mosquitO'biting, air, sun>shine, serpents, etc. and for shame; takes alms not for sport, nor for pnde nor for glory, but for keeping the body, to be saved from injurj' and to follow chastit}' so that old troubles may be removed and new ones may not anse and that my journey of life may go on defect* less, and I may walk easily. He uses seats and beds for the removal of cold, etc., takes medicine for the temoval of diseases— ■all these functions are done with carefulness; then those harmful dsavds which would fihve been caused hy carelessness would not happra. unrerar tJSRrsgT:— firsnsspr gcqt s nH 5**^ ^RR RrRR snRRR aR^RTOT^- JTRRT JiftRRRT mtWRT. ” " Kotome dsavd adhi "va sand pohd-iawot Stat- ptttt sankhd yoniso khamo hoH &fassa antess^^i Jtghackchdya pifdsdya dansa makasa v^i-lapa s*rtw samphassdnanam dttruttdnam durdgatdnam 160 Jainism and Buddhism vachana pathdnam vppannanam sdnn kdttam vedandnam dvkkhdnam ttppdnam khrdmm katiikdnam asdtdnam anumdpdnam pdna-hordnam adhtvdsaka jdtfho htOt assa hhikkhave anadht vd sayato no hontt . tme dsavd adht vdsand pahdtawa ” “ What dsavds are removed by calm sutTenng — The Bhikkhu, full of sdf-discnminatwn, calmly suffers cold, heat, hunger, thirst, mosquito-biting, wind, sun-shme, touch of serpents, etc , hearing abusive i^ords, bodily troubles, hard pains, unbearable to mind ai,d other deadly matters , then he removes all those harmful dsavds which would have been caused by his not calmly suffenng them , thus dsavds should be removed calm suffenng Note. — The Conquering of 22 sufferings described in Jainism for the restraint of inflow includes what is described above. to ftiWT q fi gf s r % arrarar.. ansERT The Path of Nirvana or Liberation 16 J “ Katame dsavd pan vajjana pahd-tavod : — Mth- khtt pah saiikJtd yontso chandam hatthm, chanda- mssam, chandam goutiam, chandam ktddturam, ahm, khdnum, khantaka dhdnam, sobbham, papdtam, chan- damkam, o'tgallam, (Pan vajjett) yathd rdpa and sam tttsamtam yathd mpa agochare dtaraiitam yaUia rape pdpake mttte bhajantam vtjna sa brahmachdri pdpakesa thdnesu okappeyum so tan cha andsanam tan cha agocbaram ti pdpake ndtie . . .panvajjett - assa bhk- khave apan vajjayato nppajjeyyam dsatd vighata pan- taha panvajjayato te dsavd.. na honh-ime dsavd parivajjana pahd tawa " What asavas should be removed by avoiding . — The Monk, full of self-discnmination, carefully w-alks avoiding the fearful dephant, rude horse, striking bullock, wrathful dog, serpent, column, thorny place hill, spring, pond and place of refuse He avoids those unfit seats, and those sinful freindships on account of which the learned, chasteful monk may be liable to commit sm. Thus those harmful asavas which would have been caused by non-avoiding them are not caused. Thus Asavas sho aid be removed by avoidance. IVofe.— This IS included in tne five kinds of care- fubess (Samifi) of the Jams stated before to avoid the toflow due to carelessness a 162 Jainism and Buddhism 8T8WW 31^ - gngq 3ira^ f^qr am^ mr ^ i|rt^*i5^iRRrr “ Katame ^sanS vin6 dand pahd tawd : — Bhikkhu pali sankhd yoniso-nppanimm kdma vUakkam-vydpdda vHaJikam vthdmsd vifakkain-papake akusale dhamme nddhi vd sett pajahati, vinodete ; vyanti karoti, am* dsavd vigkdtd pantaha vinodayato fe-m hotiH-tme dsavd vinodeva paha tawa ** What asavas should be removed by destruction — The Monk, full of seIf*discnmmation, does not grasp the arising thought of sensual desire of anger, of injury and other harmful thoughts, gives them up, destroys them, ends them, and clears them off# Thus thriee harmful asavas which would have been caused by not destroj'ing them do not occur by their dKtniction# Thus asavas should be removed by destruction. IVote.— According'to Jainism, the ten rules of piety of highest forgiveness etc. described before include the above. ^ ‘*qaiSr arrqtn gragr firf (^) () (vs) n^. The Path of Nirvana or Liberation 163 tt^anniftonjr— awra?r^ 3!RRnr W ?& mm “ Katame dsdva Vhavana pahti tivvd : — Bhikkhu poH sankhd yoniso (1) sati sambojjhangam hh'&veti (2) dhamma tichaya sambojjhangam bhJ veti (J) virja sambojjhangam bhdvett (4) piti sambojjhangam bhdtett, (5) passaddhi sambojjhangam bhdveti (6) samddhi sam~ hojjhangam bhdvett, upebhd sambojjhangam bhaveti, vtveka mssttam vtraga nissttam lurodha mssitam vossagga Parinamim-assa bhtkkaoe abhd vayato ttppaj" jeyyum dsavd vtghdto paritaha bhavayalo-na hontiJme a-tovd bhavana pahd taovd” ** What asavas should be rernoved by meditation ■" The Monk meditates upon (1) the recollection of true knoii ledge (2) upon thoughts of Dharma or pie^ (3) upon energy (4) upon love (5) upon peacefulness (6) upon equanimit}' or concentration (7) and upon non-attachment>with discrunination, wth, passionless- ness, with restraint and with determination of renun- ciation. Then those harmful asdwfs which would have been caused by their non-meditation do not happen by their meditation. Thus asavas should be removed by meditation.