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” The Jam scriptures say the same thing *— Jndndmava says • — Vastu jdtamdam mudha pratt-ksana vmaivaram, Jdnanapt na jdndst graha ho-ya nuautusadhah 7 412 “ 0 Ignorant, all the objects are decajnng every moment, knowing this, why do not you understand Have you been caught hold of by a ghost, for which there is no remedy.” 11 II Manojm wayaA;sdrdhittn sanyogdhavapnasantubhdh Kaand deoa Ksayam Ydnti hcmchanoddhuta buddht^h 4512 292 Jainism and Buddhism “ Association with agr^ble objects is like s^ing a dream , the}, cheating the intellect, soon disappear ” *r#^: II II Ghana mdla nukdrint kuldm cha batam cha Rajydlanhara vUtam kirUtant maharsibhtli 47/2 “ Faipilies, poners, kingdom, ornaments, and pro* petty are fleeting like the group of clouds So have the :great sages said. ^ ^ g fW r fiR w. II II Ye chdtra JagoH madhye paddrthd^schetane tardh Te te mumblnruddht^dh prati ksana vtnasvardh 46(2 “ Whatever consaous and unconscious objects are seen in this universe, ate fleeting every moment The saints have said so.” iPR ^ im ^ ^ I glfiPF gw# ^ II w Gagana nagara tulyum sangamam Vallabhdndm Julada patala iulyam yauvanam va dhanam to , Sujana suta iarirddtni wdyvchchaldnt Ksatukd miii satnastom viddJn eansdravnttam 47(2 *' Association with the dear ones is like a citj in the sky, jouth and riches are like a group of clouds; Wh\ Jainism and Bi.i>i>hism aruthi’ samh’ 293 Relatives, sons and Indies etc arc like lightnini? Know all the world!} phenomena to be transiton ’ The Universe is without bcginmno and nsn The Jains and Buddhists both agree that thi universe is without beginning and end and that no personal God is its creator. Vide “ The DocfHnc of the Buddha ” b} Gnmm Page 90 ** Without licgin* ning or end, }e monks, is this round of rc-birth (sansara). There cannot be discerned a first beginning of beings, who, sunk in Ignorance and bound by thirt ceaseless!} transmigrating again and again run to a niw birth Fnc, in number, Sarlputra, arc the fates that ma} befall after death . namel), the passage into hell* world, the animal kingdom, the realm r>r Prela, the world of men and the abodes of Gods " Page 94. '* Among these fi\c fates ullimattK onh the last one, the abode in hcaicn-world, could l>c desirable. But according to the Buddha, this one i< just as much subject to the great law of tmncmigmtion, as the abode in the four other onts ” Page 96 *' Running down from birth to diith, from death to birth, }ou ha\c shed on this long n*>\ truh more tears than water is contained within the four great oceans ’’ Page 106 How can human insight I>!.ir tl thought of a god who ought to le the sum of mfiniSi. 294 Jainism and Buddhism gocxiness, wisdom jand power, cieatiog beings whom he knows to be condemned in an over-wbelming majonty to eternal damnation to heQ. What would we think of a father who would send his diild into the world, know- ing for certain that it would kter on commit " volunta- rily” a crime that would be punished with life-long unprisonment. Is it conceivable that the same Gqd who orders men to overlook and to forgive every offence, acts himself in quite a different manner, inflicting eternal punishment even after death.” Note. The Jam scriptures also teach the same thing that this universe is eternal and no God is the creator of it. Jndndrnam says . — trorfit ^ ’ Anddi nidhanah so yam svayam siddho pya naivarah Aniivaropi jivSdipaddrtbatk samhhrito bhnsam 41 J1 **This universe is without beginning and end, itself existing, eternal, without being created by God, and full of substances, soul, etc ” TOTO M HI ycdrade jantaoah sores nfytdgaiisusansthifSh fjtpadyante vipadyante, karmapdsa vasomgatdh djll Why JAINISM AN*D Buddhism are the same? 295 “ Here the beings evisting in different conditions'of eMStence take birth and die under the influence of karmic nets. ’ Afote The Jain scriptures speak of four conditions of existence nameh hell, sub*hunian, human and celes* tial Preta or Ghost, etc counted as fifth fate in Bud- dhism IS included in the celestials The Ghosts etc ha\e abode m the under-neath part of the universe, while the heavenU celestials live in the upper part, bn there is no real difference if the Pretax are counted as separate Mkldchkra say's ^ a ror i^f& T ftu i i ft r cqq i^ i Lo6 akiUimo khalu andi mhdno sahdva ntppanno, JitdJtvehm bkudo mchcho tdla rukke santhdno 122(8 “ This universe IS venl} uncreated, without begin- ning or end, enlisting by nature, eternal, having figure like a palm tree and is full of souls and non-souls.’' Tatthanu havanhjtvd sakamma mwattiyam saham dttkkHam Jammana marana punahbhava mananta bhavasdyare bhtme 25{8. 296 Jainism and Buddhism “ There the beings experience pleasure, pain, birth, death, re>birth owing to the results of their own karmas in this fearful and endless world-ocean.” The Philosophy of Syadvada or MANY-SIDED-NESS. In the old Pali scriptures the doctrine of Syadv&da IS found m many statements, just as it is existing in the Jam scriptures One substance has many controversial natures which are viewed and stated from different points of view. It is for that reason that a substance is called Aitekdnta or having many natures at a time, juat as a young man has mauy rdations at one time He is son with reference to his father, he is father with reference to his son, he is uncle with reference to his nephew, he is nephew with reference to his uncle Thus a man can have many relations from different aspects at one and the same time But they cannot be described one word at one and the same time When one relation will be described, others cannot be described although they are present there. In order to state a fact in its correct stand-point, the doctrine of Syadvada is meant. Sydt means, " from some stand- point," V4da means " to state,” thus Syadvada means, ‘ to say a thing from some stand-point.’ Let us give an example. A man dies and is bom as a horse Now the being in the horse is the same as was m the man as well as not the same as it was m the man. Why Jainism and Buddhism are the same ? 3B1 Both statements are controversial, but they are correct from both the different stand*points. If we look to the real being, then the same being which i\as in human condition has now its existence as a horse, but if \ie look with reference to change of condition, we must say that the condition of horse quite separate from that of man Thus we may say that from some points of view they are the same, but from another point of view they are not the same. Both the statements are correct. Buddhistic literature states the thing in the same way. “ The. Doctnne of the Buddha” by George Gnmm. P. 704 “There a reasonable man reflects thus; if some of th^ dear ledoses ’and Brahmans teach personal continuance I cannot see it, and if other dear recluses and Brahmans teach there is no personal duration, neither do I perceive this. But if, without having seen or perceived it, I now deade in favour of one of these doctrines and say: — This one is only true and the other teaching is foohsb ; then this would not be well done For we may easily trust to some thing that is hollow and empty and wrong, and we may fail to trust to some thing that is ngfat and true and real. And thus who seeks for truth, if be is a reasonable man, will not draw readily the one-sided conclusion : ‘ only this opinion is true, and the other opinion is foolish ’, but to gam insight into these statements, it is of importance to to regard their content (M. N. 1. P. 420 II. P. 270). 88 29S Jainism akd Buddhism The Jain Saint Kunda Kunda Acharya saj? in Panchastikaya the same thing. tir m sTwit ii n Ha^satthanena nattho dehi devo hatedi tdaro va. Ubhayatta jiva hhdvo na vassadt na jayade amio 17 "This being is destrojed with reference to human condition, and is bom a celestial or another, but in both the existences, the soul-substance is the same, it is neither destroj-ed nor newl 3 ' bom.” Thus from the point of change of condition thej'are different; but from the point of the real being, the mre the same. Saints Calmly Endure Sufferikos. As the Jain Saints are required to endure twentj* two sufferings calmly, so the Buddhist literature also speaks on the point for the Buddhist monks “ The Dodrtm of the Buddha " by George Gnmm. Page 325. This is a monk who bears cold and heat, hunger and thirst, wrind and rain, mosquitoes, wasps, vexing crawling beings, malicious and spiteful words, painful feelings of the body stnking him, liolcnt cutting, piercing, disagreeable, tedious, life endangenng, he patiently endures. He is entirely free from gr^ hate and ddnsion, dis-joined from rais-conduct, sacrifiK and gifts, sen-ice and greetings, he desenes as the holiest state in the world. Why Jainisn and Buddhism are the same ’ 299 “Those who cause me pain and those who cause me pleasure, towards all of them I behave in the same way, affection and bate I know not, in joj and sorrow, I remain unmoved, in honour and dishonour, eveiy- w'bere I am the same This is the perfection of mj equanimity.” (Charuj&pitaka III 15) The Jain saint is required to endure twenty-two sufferings as is said in Tattadrtha stttra : — q?!hT5r: II II swTRr?