English
Samyak drtsit — right vle^^ and Samyal sanhalpa — light determination, are included in theSirinjia’gdffrscrn— right belief and Samyag jnana right kno^^ ledge of the Jams ; while the remaining six i.e., Samyak vackana— nght speech, Samyak kaimante — right action, Samyak- ajtva — ^right livelihood, Samyak-vyayama— nght effort, Samyak swiri/i— right recollection and Samyak ^amadht right concentration are included m Samyak chantra — right conduct of the Jains Just as self'concentration has been prominenth' said to be the means of deliverance in the Buddhist Books, so also it has been said in the Jam books Let us give some passages from the Jain books. (1) Dravya Samgraha of Sri Nemichandra — ^ II V'S II Duvihampi indkkha htutu jhdm, pimadl Jam rnatii niyama, Tamha payattachtttd j^yamjhdttam samavbhasaha, “ Because a Saint while absorbed in self'concentra- tion gets both the causes of liberation, (practical and real), therefore (all of) you practise' self-concentration with careful mind.” The Path of Nirvana or Liberation 173 (2) Satnaya^a Holoaa says tt II ^ifiiHii'*iPi<d< i^sqis^rawPE^sn:' 1 Eko mdksa patho ya esa niyato dfig JtiapH vrittydimakas Tttttraiva sthtH msH yastanisatn dydyechdia tam chetati, Tasmin neve nirantaram viharafi, (iravdH tar dnyaspriJ att, So vaiyam samayasya sdra machirdn nittyodayam vindaH, 47f10. '‘The path of Liberation is one which.isacoinbina* twn of real nght belief, right knowledge and right wnduct He, who not having connection with all the other substances day and night stays in it, meditates t*pon It, relises it and alw'avs walks in that same only, tiecessaiily and at once experiences the essence of soul shining For ever.” (3) Samddhi saiaka says — ^ ^iT II n Itidatn bhdveyen rdttyamevacha godieram paiete, Svata iva taddpnot* yato tid variate punah 99* “ Thus meditate upon this eternal and inexpressible path, which only one can reach that from w’hich there is no return.** 174 Jainism and Buddhism (4) Istopadesa says r— icpik qtffwsy. tUfipnli ^ ii AtmdnustMna ^Sthasya vyodhdra baluh sthitdi, Jdyate parmdnanddh iascludyaogena yogifiah. 47 " On being fixed in real self-conduct and remain- ing outside the practical one a kind of highest bliss is experienced by a meditator by force of concentration " nd II Anandc nirdahatyuddham iamitidhana mandratam, Na cJiasau Idiidyate yogi bedur dukkhe sva chetamxh. 48 “■This bhss continuously bums groups of karmic fuels; the meditator at that time does not feel pain being inattentive to external miseries ” ( 5 ) Tattvdnusdsana says : — ^Ts i ?RWi^r 9 Ror Ji ii ^Isfaiprt ’WWT’it *Rr i airEawp^!*^ wnwwwwiwr 'wnwf n * The Path of Nirvana or Liberation 173 ^ 1 % trials ii n y g ^R U^jKfnnmrt RI II \Vii sr tW ITi^R jpjl^iq. ^ II si?nniTO H5ir ^ ^ 53 1 ggacw %t imi n^l^n Sacha mukit hetu riddho dyane yamida^vapyate dmvidhopi 7asmddabkyasanltt dhydnam sudkiyah saddpyupd- tydlaayam S3 Sh&gra mrodho yah parispandena tarjitah Toddhydnam nirjard hetuh samvarasyu dia hdranam S6 Svdtmdnam svdtmam scent dhydyetsvasmai srafo ycctah Sathdnrka maya^stndd dhydna-mdtmaiva nischayat ^S SangatySgah kasdydndm sdgrtdio vratt dharanaia Kano ksdndm Jayaichdt sdmagri dhydtia sddhane 7 S Svddkydydt dhydna madhyasfatn dhydndtacddhydya mananef STkydnasvddhydya sampattva taram&Una i/rdkdscte 81 176 Jainism and Buddhism Dtdhd wh svatn param jnatia inddhdya cha yatha- stJutam, Vthdyu nyadanarthi Hat svamva-vaUupasyatu 143 Kamajtbhyo aamastebhyo bhavebhyo bhtnna manva ham Jna svabhdva mudd hnam pasyeddtma namdtmam 164 Samadhts thena yadydtma bodhd tma ndmbhuyate Todd na taaya tadclhyanam murckhdvan moka eva sah 169 Yatha yatha samddhydta lapayaU svatmani stbfhm, SamddM pratyaydaclutsya aphtdtsyanit tatha tatka m Dhyanasya cha punar tmdihyo lietu refachch aUistayam, Gurupadesah inddanatn soda bhya-sah sthtram manah 218 " Because both kinds of practical and real paths of liberation can be attained in self-concentration, therefore the wise after giving up slothfulness, should always practise concentration.” "Attention to one speaal object (soul) without wavering is concentration. It is the cause of checking karmas and shedding them also ” "Becauce the soul concentraies upon itself, in itself, through itself, for itself and from itself, therefore the soul itself present in the six cases is concentrationi fro1fl(i the real point of view." The P\ih of Nirvana or Liberation 177 Renunaation of property, control of passions practising of von s and conquering of mind and senses are the materials for the practice of concentration ” “Practise concentration from scriptural reading, and come to scriptural reading from concentration — thus by the gift of concentration and reading the pure soul IS enlightened ’’ “ He, nho nants concentration, should know knd believe the self and the non^self as th^ are and then ^ving up the non-soul thinking it to be useless, should perceive and know the self onl)*.’ “ He should ala ays see the self through the self, as distinct from all the thought-activities arising by karmas, having knowledge as nature and indifferent to others.*' “ As far as the concentrating person attains steadi- ness in his own self, so far the glories of concentration would be teahsed ” “ Again there are four special causes of concentra- tion — (1) Instruction from a Teacher (2) conviction (3) continual practice (4) and steady mind ” (6) Vatragya mdla b} Chandra 3^ ^ ^ ^ fSra^wiTO^r i ^ sfNr ^ n 23 178 Jainism and Buddhism Viravut Virama bdhyddi padatfhe, rama ramtr nudtsapade cha hHdrthe, Kum Kum mja Kdryam cha vitandrah bhaia hhava kevala bodha yoHndrah. 68 Mtmche Munche vtsaydmsa rogam hmpa Ivmpa nija trfsnd rogam, Rundha rtindha ntdnasa mdtangam, dhara dhara jiva vhnala tara yogam 69 Chintaya nija dehastham siddJiam Alochaya hdyastham buddham Smara ptndstham parama vtssuddhatn kata kevala kdi irtxt fabdham 70 '• '*Be unattached to all the foreign objects Be abborbed in the useful path of liberation, do the dut> of the self carefully, and become the lord of saints, gifted with perfect knowledge.” 68 "Give up the desire of sensual enjo>ment like desh, remove the disease of desire, control the mind elephant and adopt the pure concentration, 0 Soul ' ' 69. " Meditate upon the perfect soul living in jour body , think of the enlightened one staj mg in your bodj , remember the purest one in the body and take ease in the independent amuser who has attained the Bliss " (7) Tattva sdra ly Devasena says . — TO wsffia T ^ ^ ^ I 1 OlTnW IwRW t*R^ fflwi • Thi: P\th or \iuv\v\ or Liberation 179 ^ 3!wn<T ^ 5SR C PTO ^f fifW Tg sc?rw ^If sens H w ii Tamha ahbliaaau <tadd muffunam ratdosa vd iHohp Jhdyan mya appdiiam Jat ichcJtat sdsayum suihham Nana mayam tnya fachcAam imlhya savvtvi pargayd bhdvd Tam chhandtyo bhdtejjo suddhasaltdvam myt^pd- nattt ^ Joappdnam jhdyadt samveyana cheyandi uvajvUam So havat viys rdyo ntmmala ra^x^^a o Sdhu 44 “ If you desite eternil bliss, then giving up affec- tion, hatred and delusion, altvujs practise your own self. 16 “ Excepting one’s oun nature which is full of enligbt* eninent all the other conditions are non-sdf, leaving them, one should meditate on the pure nature of one s own self” 43 “ The monk, who being attentive to self*reali*ation meditates upon the self, becomes free from attachment, pure, and lord of the three ^ms — nght behef, right knowledge and nght conduct. 44 (8) Yogasdra by Yogindra sasrs — ^ 55 ^ nT I * ISO jAINtSM AN'D BlDDHISM ran lonwras 35 xf^ 11 '*.0 n ^ ^15 1 # ^wnRf^ m 55 rxm n 11 StHdu sacheyana fniddhv Jtnu, Kevala nnna sahaii, So appa atiudma mmiaJm Jai cJidnau stva Idhu 36 Je hat! Jajjaia mraya gharu tehau btijjht sarira, Appd hhdxahi titmmalahu lahu pi&vai bhavu tira 50 Appa sarttvai yo ratnat chhandavi sahu Vavahdru, So aatmSdfUht havat lahu p&va% bhava pdrti 88 “If you wish to attain Nirvana, then day and night meditate upon the self which is pure, conscious, enlightened, victorious, and has all — knowledge.” 36. “ Know this bod} to be filth) like a home of hell Meditate upon the pure soul, then )ou will soon attain liberation.” SO “ He, who giving up all engagements, finds peace in the nature of the self, is the right believer able to cross the Ocean of Samsdra very soon ” (0) Bnhat samdyiba pdtha bj Amitgati sajs ^ Suroham subhadhiraham paturahdm sarvddhika vf raham Thi PvrH or Nir\\k\ ok Libkhatios 181 Maityoham guuavanaham VtWiu-rahatn punsd maha nufgram Ityatmmnapahaya duskrit iarttn Uam mrwttta kalpandm Sasavad dhyayd tadtdnui tattva mantalam noth sreyasi Mr yatah. 62 ‘ I am brave, wise, clever, having highest propertj- honourable, lord, qualified, the first of all men— all these harmful notions, 0 Soul, jou should give up and alwa)' meditate upon that pure self, bj which the Goddess of Nirvana can be acquired ’ (10) Sara SamucJtchaya bj Kulabhadra savs — f^i^! ftfigFff: II ^< 9 II air ii KV*. ii Bhavabboga ianrevi bb4vamyah sadd budhatb Ntrvedah parayd buddhyd Kannirah Jtgbn Kstibhh 127 Ydvanna mntyu bajrena dehasatlo lapdtyate Ntyujyatam mams tavat karmirdh panbsaye 128 7'yaja kamdrtbayoh samgam dbarmadhyinam sada bhaja Cbhtndht snebamayinpJsdti mdntisyam prapya dtirlabbam 129 lUa “The wise, wiahing to destroy the enemies of karniBS, should always contemplate non attachment with the world, enjoyments and bod) through high discrimination.