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” 127 “ As long as this hill of body is not broken b) the adamantine death so long fix the mind on the destruc* tion of karmic enemies *’ 128 “ Give up the compan) of enjoyment and property, break the net of affection and alwajs adopt the right ctmcentration, when \ou have acquired a human birth difficult to be had.” 129 (11) Sadbhddha diaadrodayci b) Padmanandi says : — tfiprat ^ i Karma bhinna mamsam svato-khdom xtsada bodho chaksttsa ratkr$tept par%)\dtma vedino yogtno ne sitkha dvkkha kalpand. 21 “The monk who realues himself alwa\s distinct from karmas through the e\e of pure discrimination, does not attend to pleasure and pam, although they arise through karmas, because he is attentive to the r<>alization of pure soul.” Iktarsn *!•* i The Path of Nirvana or Liberation 183 Bodar&pa makhVai rupddht-bhir vatjttam ktmapt yattadeva mb, NSnyodalpa mapi tattva mtdrasam mtdtsa beta nti yogamschayab. 25 "That principle, which has the nature ofknou- ledg^e and is free from alt defects, only belongs to ns , there is no other principle like it which is the cause of Niivdna, such is the belief of the Monks ” ji® v ii Atmabddha suchi tiriha inad-bbulain sndna matra % bum tottamam budhdb, Yanm yatyapara Hrth koti bbtk ksdUyafyapt malam tadantaram. 28 “ Self-knowledge is a marvellous river, 0 wise men, perform the best bath here; that internal dirt, which cannot be washed b\ millions of rivets, can be washed J>3 It " (12) Ei^afvtr ad/iii^dfv by the same author, saj 5 — ^^^•1 41'eisRicei'wuf 'it I Saniyogena yadSydtam matta^at'Scdittlam param, Tat pantydga ydgem mukto bamitt me maftb 27 " In connection of which I have been coming on, that w'hole is apart from me, bj its relinquishing I am hberated— -this is mj view.” 184 Jainism and Buddhism 4m ^ ^ f^[5ir?mii'<ii g4<fe|’M I S WR *? JlfTJwT ft.$lRra55?Rr?r; ii ''.o ii Tadeva maJtoH Vtdyd sphttran mantrastadeva hi, Ausadham tadapi iresth m janma-vyddJit vtm sakam, 49 Tadevcnkam Parotit bijam nthsre~yasii lasattaroh 50 “ That (sdf-r^ization) only is the greatest learn- ing, that IS the shining charm, that is the best medicine for the destruction of the disease of worldly existence “That only is the best seed for the tree of the eternal Ntrv&na which ‘supplies the greatest fruit of indestructible bliss” • wiNrSramn n i a[rt n ^'S n Sdmyam svdsthyam $amddhts(dio yogas citeto nirodkanam, Suddhopayoga UtyeU bhavdntye kdrtha vdchakah 0 Sdmyamkam param kdr)am sdmyam tattvam param smritatn, .. Sdmyam sarvopadssdndtmipa-deio Tiwiwfttoj'* The P\th of Niuv\n\ or Liberation 185 Sdmyam aacthodha mrmdnam aasoadd iiaitda inandtram, Sdmyam suddfmtmano rupam dvdram inoksaika sadmatKfk 67 “ Equanimity, self-absorption, concentration, medi- tation, control of mind, pur*f consaous attentiveness — •ill these are synonyms ” “ Equanimity is the only action, it has been said to be the best prinaple , equanimity is the best of the teachings for Nirvana ” “ Equanimity produces right knowledge, it is the home of eternal bliss Equanimity is the nature of the pure soul, it is the door to the castle of Nirvana ” Ignorance (avidy'a) and desire (trisna) have been said to be the foot causes of pain in the Buddhist litera- ture , the same has been said in the Jam Scriptures also JAIN VERSES ON IGNORANCE AND DESIRE. (1) Svayanibliii statra Sn Samantabhadra *5r i <r*ni ii H ^yaftydm clia taddttve dia duhkha yonir mruttard, Trtsna nadt tvayottiriid vtdyd ndvd vtvtktayd 92 ** You have crossed over the nver of desire \\ hich •s the incomparable cause of miseries here and here- after iMth the help of the boat of unattachmcnt." ' 186 Jainism and Buddhism Sa ta hridon meia chalam In satikhyam htsnoi mayapydyan matra hetuh Trtsndbhtbrtddinscha tapatyajasram tapattaddya- sOyatitya vddih 13 “ This sensual pleasure is fleeting like lighten' ing, and is only the cause of increasing the disease of desire; the increase of desire alviays bums, uhich i miserable , thus you have said ” (2) Sainddhtsafaka h} Pujyapada ^ II IRII Avidyd sanjtiitas tasmdtsanskdro jdyafe dfadhah, Vena Ickongameva svam puoarapyabJn manyate 12 "Through the continuous ignorance, firm engra* ving IS produced, on account of which this human being again and again maintains his body to be the self" Tat bruydt fatpardn prich chettadichchhit iatparo bhavif Yendvidyd mayam rCtpam tyaktva vidyd mayam brajet 53 “Speak that, ask that from the others, haie long* ing for that and be absorbed in that, by which the The Path of Nirvana or Liberation 187 Ignorant nature ma> be remoAed and the enlightened nature maj be acquired ** (13) htopadesah} the same author sajs: — ^ I n \s n amwic^fSri; n u ii JJo7mr samvniam jttdnam svabhdvam labhate nahi, Mattahpumdn paddrthdndm ^afhd madana bodravaih 7 Rdga dvesa dvayt dirgha netrdkdr sa m kamard, Ajtidndt mchiram jivah sansdrdbdhaubhramat- yasau. 11 “ KnoA\ ledge obscured by delusion does not realize the nature of the self, just as a man having eaten the intoxicating grain Kondo does not see the objects nghtlj.” “This living being, from beginningless time, having attracted kaimas through affection and hatred, caused by ignorance is floating in the Ocean of 5am- ffr " (4) Samayasdra Kdlasa bv' Amritachandra saj's : — 55PTrsqi^T^3i5Tr. I ^ V^n 188 Jainism and Buddhism Ajjidndn mnga trismkdm Jala dheya dhdvanU pdtiim mrtgd, Ajndndtfamast dravanh hhujagd-dJiyasena rajjan Jandh, Ajnd ndclicha vikaipa chakra katana dvdfotta- rangabdhi va Chchhtiddha Jndvaimyd apt svaya mamt kaifrt bhavantyakulah ISfS. ** Through ignorance, the deer runs to drink mirage, thinking it to be water, through ignorance men run aw a} in the dark mis-takmg a rope to be a serpent iii! I he waves m the sea are tossed b) winds, the beings who are really full of pure knowledge, become doers of actions, through ignorance having been perplexed b\ different notions ” ^wntr wwT iwT wwCT ^(5^ <^ T P > d T cilgOd T Tl^SOdf ^n^TcTI II “ Ajnam ptakrtU ^vabhdva niiato mttyam bhaied- vedako, Jitdm fw piaktUi svabhdva vtrafo noja tu chtd' vedakah, Ityevam myamam mrdpya nipnnat rajnd ntfa tyjyatdm Suddhat kdtma maye mahaiya chalitat rd sevyatam Jndntta 58 1 100. Tke P\th or Nirvanv or Liberation 189 “The Ignorant being addicted to the nature of matter atuajs becomes its enjojer, the learned being unattacheo to the nature of matter never becomes its r enjoier, thus knomng the rule, the wise men must gne up Ignorance and should serve knowledge being steadfast in the light of the pure self." 58/10 Vyavuhara vtmMha dnstayah, parmartham ialayaitti nojandh Tttsa bodha umugdha buddftayih kdlayantih tttsam no tandulmn. 49j10 “Just as those, who are foolish in understanding husk to be rice, are attentive to husk only, but not to rice, so also those, who are deluded in worldly afeirs, never pa\ attention to the roil substance." (5) Tattvdnusdsanam by N&gasena says Yathu iiansdnbam saukhyam ragdimdka tMsas‘ vatam Svttpara dravya sambhtitam tftsnd santdpa kdranam. 1243 “That which is sensual pleasure produced by the connection of the selt wii the non-self, is full (d histi transitor) and is the cause of creating desire'and pain." 190 Jainism and Buddhism (6) Tattva-^aia by Devasena says ; — mnft ^ 5 ll^'^ 11 Rtisfft tusat mchchmn tndtyo viso y£ht sonjoo mtidJio, Sakasdo amidnt nam eto d vivando “The deluded one always is either pleased or pained in connection with the sensual objects, and is full of passions and ignorance, while tbe learned remains free from tbcm ” (7) Jnanu lochana ^fotra bj Vadiiftja says ■ — j}§?rnT i Anddya otdyd maya murchht tdngam kdmodara krodha hutasa taptam, Syddvddaptyiisd maltotisadhena trdyaivamdm mohd mahd htdastam 31 “ I have been deluded from the bcginningless time by Ignorance, I <im burning with the fire of sensuality and anger, and I am bitten by the great serpent of delusion , save me by suppljing me the great nectar-like medicine of knowledge which is not one-sided.” (8) Sdta SamucJichaya by Kulabhadra — <PiriIT N ^ W fej t ^ l(Mr II THk Path of Nirvaka or LtDciurtoN 191 gw r <;t^ gRgH I ^ ^<cr II n Tnrndndlid naiva pesyanh Intam iff ^adtvd Utam, Santosanjana misddya pasyaitft sudhtyo janih, 239 Hndayam dahyate tyartham trisn dgni paritdpitam A*® sakyam simanam kartum vtna^santo^a vdrind 245 Yaih satitosamritam pitam fnsua frit prandsanam, Tatscha nirvdmsauihasyakdrnamsamuparjtfani. 247 " Blinded bj’ desire do not look to their benefit or loss, while the wise men hanns antimony of content* tncnt look to that ’’ “This heart is strong!} burning nith the flame of desire, which cannot be evtinguished without the water of contentment ” “ Thej, who have drunk the nectar of contentment, which removes the thirst of desire, have attained the means of enjo}ing the bliss of Nirvina.” (9) Subhastfa ratna vindoha by Amitagati, con* tains — ^ ^ 5 TOnqftT gr 5(55 . Jim: <wriw mtmmcha ksarerucht—chapafa^ nindriyarthopabhogd, NebhirdhtikkhaM na nitdh kimh bhava vane tyanta foudri hatdtnian, 192 JwNisM AND Buddhism Tnsndn chettena tebhyo vuamati, %nmate, dydpt pdpdtmakebhyah, 'Sansdrdtyanta dukkhdnkathamapi mtada mugdha mukttm pi aydst 410 “ O Soul ' give up these sensual enjoyments which are fleeting like lightening , 0 Soul, there is no such pain which has not been suffered by you in this very dangerous forest of Samsara If you have any desire.