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Note — The twelve meditations already described oidingto the Jam Scriptures for restramt of inflow of passions do lety correctly include the above stated seven meditations 164 Jainism and Buddhism The Buddhist Asrava StUtra of Majjhim Nika) a correctly agrees with the subjective inflow and the subjective checking n{ karmas descnbed in the Jain Scriptures. 'The Jain philosophy mentions ^df-conceniraiton as the means for the shedding of karmic dirt. This self* reahzation purifies the soul, and thereby the soul attains Ntrtdna. The Jain Saint Sri Umasvamt sais in the Tattvdf tha suira : — w!PiSU5iT IX 19. 1X20. w4HwSiE^K 1X27. IX 28. ?fffiHX39. Tapasd ntrjard cha, IX 3. Anasand-xa tnodarya vritti partsanihydtta tvsii parkydga vtvikta sffyyosirna idya klesa hdhyatn IX. 19. The Path op Nirvana or Liberation 165 PrSyaschittit vtnaya vaiyyd vritya snSdhyaya vyutsarga dJiydnaityuHram IX. 20. Vttama saiihananasyMkagrackintaHtrodha dliyam Mffiitor mahurtdt IX, 27. Aria raudra dharmya suklaiii, IX. 28. Pari tnoksa hiUi, IX. 29 Ajnapdya vtpdka sansthdm mcka^ydya dhamyam, IX. 36. Prithaktoaikatva vitatha sukmaknya PraUpdH ffyupurata krtya Mvartini, IX 39. Translation and purport:— The Shedding of karmas is caused by austenties. They are of two kinds; external and internal The external austerities are of six kinds . — U) Anasana — fasting. Not taking any of the four krads of food e g. eatable, dnnhable, lickable and tastable, for promoting self-control, for destroying lust and for attaining self-concentration (2) itvaniddaryff— Taking less than what is required for the appetite, for awakening in control, subsidence of defects, contentment, easy engagenient in reading and meditation. (3) VnUt pan sankhydna — ^to have a sacred pledge in mind before going for alms such as to go till so many homes, etc. If the pledge is not fulfilled and if alms are not procured then to have satishiction and to subdue desires. 166 Jainism and Buddhism (4) Rasa parttydga — ^to give up one or more of the SIX kinds of rasas e g , ghee, curd, milk, sugar, salt and oil, for the control of senses and for cas\ engagement in reading and meditation (5) Vivikta sayyd sana — to sleep and to sit in a lonely place for the observance of chastit} and for the attainment of deep meditation and deep knowledge (6) Kdyaklesa — Mortification of the bod\ so long as the mind is not disturbed To practise austerities in forest, on mountains and on the shore of a sc* or the bank of a river etc for advancing in self-concentration and spiritual bliss Others mav know that the monks are suffering hardships, but thtv ma\ not feel anj kind of uneasiness These six external austerities ars practised by a monk according to his own might, so that he maj not feel any pain but feel internal happiness and love It IS said in “ Tattvartha sutra ’ SahUtatiapah 24/6 “ Aniguhita viryasya marganrotUii kdya klei>a <,tapah — i.e , this kdyaklesa tapa should be followed according to one's own power which max not he inconsistent with the real path of liberation The six internal austerities are — (1) Prdypsthitta — Expiation — to remove one's trarisgressions' in vows on adopting punishment through the teacher. (2) Vtiiaya — Reverence — for the right belief, right knowledge and right conduct and for the worthy followers. Thl P\Tri or Nirvaka or Liberation 167 (3) Tm^ivi Service — serving the distressed, fatigued and sick saiiit<: H) Siadliyaya — Reading holj scriptures, (5) Vyiitfarfia — Gi\ing up attachment to body etc. (6) D/iju/w— Concentration Concentration is of four kinds: — (1) Arta (//lyN/itf— ‘painful concentration as feeling vorrow etc. (2) Raiidra D/iyoff— wicked concentia* tion— to have pleasure in teasing others. (3) Dhama rfAytfinx— right concentration (4) Subla dhyana-— Pure concentration. Right concentration is of four kinds * — U) Ajna i'tchaya-^to meditate upon the right principles according to the scriptures. (2) Ajna vic/i<ryr— to meditate on how to remove cne*s affection and hatred and karmas and how to temovc wrong belief and knowledge of others. (3) VtpaAa wc/mya— to meditate upon the causes of pleasure and pain, the ripening of karmas. (4) Saiislhana wc/nrjir— to meditate upon the nature of the universe and upon the pure soul itself. Pure concentration — is of four kinds .~- (1) Prithaktva vitarka indiara. Absorption m nieditation of the Self, but unconsciously allowing its different attributes to replace one another. (2) Ekatva wtarka avichara — ^Absorption in one aspect of the Self, without changing the particular aspect concentrated upon. 168 Jatnism and Buddhism (3) Stiksma krtya-prattpati — ^The very fine vibra* tory movements m the Sonl, even when it is deeply absorbed in itself, in a Kevalu (4) Vyupurata knya mvartf— Total absorption of the self in itself, steady and undisturbably fixed without any motion or vibration whatsoever In Jainism, practical nght belief has been said to be firm belief in the seven principles, of which sub- jective inflow, subjective bondage, subjective checking and subjective shedding have been described above Self-concentration or perfect equanimity or Samyak Samddht IS the subjective shedding which removes karmic dirts Subjective liberation or Nirvana is the same thing and has been described in the first chapter. N&mar&pa of the Buddhists is included in the two principles soul and non-soul Some more details of these two principles may be useful to the readers — The soul principle — The natute of the soul from both the practical and real points of view have been described in the second chapter All the conditions pertaining to the -worldly 'souls are included in Ndma rftpa of the Buddhists, while the pure soul t e , (worldly soul minus worldly conditions and matter) is what is Ntrvana of the Buddhists and the Jains. Non^til pnnctpie : — There is no consciousness in it. It is of five kinds, rhq^ are the five root-substances . The Path of Nirvana or Liberation 169 U) Pttdgala — ^matter. That in, \4hich atoms may have union and disunion is called Pudgala. Its special natures are touch, taste, smell and colour. Induisible matter is parcide and different kinds gross and fine molecules are formed by their different numerical union. The four elements of earth, water, fire and air are formed from matter Karmic molecules which inflow' towards the mundane soul and are bound with it are fine material molecules invisiUe to the senses Sound, bondage, fine things, gross things, material figures, pieces, darkness, shades, light and sun>shine etc. are all the modifications of matter Tattvdrtha^dra sa} s . — BhedSdt bhyo nunittebhyah Pumadgalanadapi Pudgaldtidm svabhdvainath kafhyaide pudgald itt 5513, Pudgalas are so called, because they unite and dis- uinte, ow'ing to breaking and mingling, on account of external causes. (2) DJianna stt kdya — ^medium of motion It is one immaterial substance all pervading in the universe w hich is a very essential auxiliary cause for the motion of souls and matter. It does not induce them to move. (3) Adharmdsti kdya — medium of rest. It is one immaterial substance all pervading in the universe which is a very essential auxiliary cause for the resting of souls ^d matter It does not induce them to rest. 170 Jainism and Buddhism (4) Akdita Space — ^It is infinite, is the greatest of all substances in aimension, immaterial, one nhole sub- stance — Mhich has the capacity of giving space to all the other substances. (5) Kala— Time. Time-atoms called kaJaiw are separate existing on each of the special points of the universe As the spacial units of the universe are innumerable so the Time-atcins are also innumerable in plumber Their function is to be the auxiliary cause of the modification of all the sujistances Note — ^As far as I have read the Buddhist litera- ture, I have not found such divisions of the substances in It The Buddhist books say that Goutama did not describe ' what is in the universe ’ According to Jainism right belief and right know- ledge of the seven principles, soul, non-soul, inflow, bondage, checking, shedding and liberation are practical right beli^ and right knowledge, w'hile firm belief in the pure nature of one’s own self is the real right belief and right knowledge. Let us describe Right Conduct; Dravja Samgraha, a Jam work says — II 'i'*. II Asuhddo vinvifH sube pavitti ya Jdna chdrittam, Vadasamidiguttirdvam vavahdramya d Jt^abha- tjiyam. The Path or Nirvana or Liberation 171 Gixinf! up had engagement and following good cng.igcments should Ix: known to be conduct, (five) vows, (hvc) carefulness and (three) restraints have been said to lie practical conduct by the Jinal I'lve Ma/idvrata or great vows are non-injuiy, truth, non-stealing, chastity and non-possession. Five Saniiti or carefulnc^ are carefulness in wadk- iiig, speaking, eating, handling and casting refuse Three Gupti or restraints are control over mind, l>dj and speech Thcsi' thirteen kinds of conijuct are for the monks (rom the practical point of view Dravja-Samgraha sajs — NslhK“l’*MWU€lt I ^ ^ Wii-iifi:xR.ll li Bahirahkantaraltrtydrolio bhava-kdratiappani vitt/tam, lYifOTSMT Jaw Jtnuttam tain paramam satmia- c/idnf/am. Cessation of external and internal activity for the destruction of causes of the worldly existence ly a right knower has lieen said to be the real nght conduct ly the Jina Self realization or self-absorption is surely the real right conduct -Vote.— The readers must note that the Buddhist books desenbe the eight-fold path of liberation whidf 172 Jainism and Buddhism agrees with the threefold path of Hheration described in the Jam books.