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:S*Trf5lii VMI Mdfgd chyavana uirjardrtham pan sodkvydh pan sa hdh ^{9 Ksyui pipdsd sttosna dania masaka ndgnyaratistri- charya lUsadyd sayyd krosa vddhaydcimalabha roga triua aparsa mala satkara puraskara prajna jndnd- darsandnt 9(9 “ With a view not to faU from the Path of liberation and to shed off karmas w'hat one patientli endures are pansahas They are twen^'-two and are as follow : — (1) Hunger (2) thirst (3) cold 14} heat (5) mosquitoes etc, (6) nakedness (7) dissatisfaction (8) woman (9) walking (10) sitting (11) sleeping (12) malicious words (13) beating (14) begging (15) not gaining, (16) disease (17) touch with thorn} shrubs (18) dirt (19) honour dishonour (20) knowledge (21) ignorance (22) disbelief 300 Jainism and Buddhism The Jain Saints are required to observe equanimit) . Sara Samttchchaya says — ^ ^ imifi H ^o\ 11 ImR^ RrraC ^<l444R!g4)4( I fR*^ vs ^ ^ sroJiftsw II \o\ n <Mr fe ^ ggr ^^iiuwi r d i i ^ awft ^ ^ *iW iq R l ^ i I csmi^ ^ ^ Si8i)H<i^^n n vv> ii g=g i T t^IW^^ iT I RRN< n Wf^q r gg n " tmor |r ^ r ^8^: i Nin^astuh saman dhtram sartrepi cha msprahain, Jitendrtyam jttakfodham jtta Jobba-mahd bhatam 203 Rdgadvesa vinir miktam stddhi sangatita notsnkavi, JndndbbySsaratam nittyum mUtyamcha prasawe sthitam Evaiit vidham bt yo dristva svagrabangana magatam Mdtsaryam kuntte mobat b^y^tasya na mdyate 207 Samah satrau.> cha tmtru cha samo mdndpa mdnayoh, LdbbMabhe samo luttyam hsfba kdncbana yostafbd, 220 Samyalda bbdvand suddbam jndna-sevd pardyanam, Chdntrd charand sakta makstna sukha kankstnayi 221 Idrasam sramanatn drastvayo na manyet a dustadhtb Nra janmantsphalamsdram sambara-yafi sarvatbd222 Why Jainism and Buddhism are the same? 301 “One uho is unmoved by censure and praise, patient, unattached even to his body, has control over senses, has conquered anger and has vanquished the great warrior greed, devoid of affection, and hatred, anxious of getting p^^rfection, always engaged in pursuit of knowledge, for iver stead^fast in passionlessness — such (a saint) comes to the court‘yard of his home, seeing him, he who has malice through delusion is devoid of conduct. One who equally treats enemy and friend, is unmoved by honour and dishonour, always the same in gam or loss, equally sees a cla 3 ^plece and gold, has pure meditation of nght behef, engaged m service of Knowledge, well disposed to pursuit of conduct, and anxious of having ecemal bliss — such a saint — ^be who seemg him does not honour him has a wicked consaence. He totally destroys his useful human birth, making it unprofitable “ Laymen cannot get Nirvana. As long as home life is not abandoned, and saint life IS not adopted, in order to have ptire self concen* tration, so long one cannot have ffitvdna, cannot end the miseries of the world. This fact is emphasized in the Digambar Jain Scriptures and also in the Buddhist- literature. " TheJDoctrine of the Buddha ” by George Gnmm Page 399. “ There is no house-holder whatever, 0 Vachha, who, not having left off house-hold ties, upon 302 Jainism and Buddhism the dissolution of the body, makes an end of suffering.” (M. I. P. 483). Page 416. “ Cramped and confined is house-hold life, a den of dirt. But the homeless life is as the open air of heaven. It is hard to live the holy life in all its perfection and purity while bound to home Let me go forth to homelessness.” <M. I., P 267) The Jain book Jndndmava says — sisun^ i 9|fr SIRPT II ^ II ST tifefiw qg JR: I RI^ HVVfm II lo-\{|| Na pratndda jayam hartum dhtdha im rapt pdryate, Mahd vyasatia satnktme grahavdeett mndUe 9 Sakyate na va kartum grahthkischapalatn tnanah AtaicJUta prasdntyartham 8adbJm4yaktd grahe sthiHh 1014 “ Even the wise men cannot conquer the passions in house-hold life which is censurable and is full of many calamities. This wavering mind cannot be con- trolled the house-holdem, therefore the home life has been abandoned the gentlemen for bnngmg peace to to the mind.” Saints should Meditate in Solitary Places ” The Doctrine of the Buddha " by George Gnmm. P(^ 350. "Whoso once has experienced this within himself, is lost to the turmoil of the world, Why Jainism and Buddhism are the same’’ 303 e\en if he again awakes to it “ His mind inclines to solitude, bends towards solitude, sinks itself in solitude, to him this IS highest blessedness *' (M. L P. 306) Sacred Books of the East. Vol X Dhammapada Ch. XXI. Page 305, “ He alone, who, without ceasing, prac* tises the dut}* of sitting alone, sleeping alone, he subdues himself, \nth rejoice in the destruction of all desites alone, as if living in a forest.” The Jain Scriptures also Describe the BEAUTY OF SOLITARINESS. II \\ 11 Abhavachclntta vtksepaekSnfe tattva sansthtHh, ^hyasjfedahhtyagen yogi ttMvam ntjdtmanah " A meditating saint should practise contemplation of one's own self being steadfast in the true principle Mith eifoits in a solitaiy place where the mind may not be disturbed Jndnarnava says Rdgddt bdgurajdlam nikntya chinfya vikratnah, Sthdna mdsrayate dhanyo vtvtktam dhyema &ddhae 2127 30 ^ Jainism and ETuddhism “A qualified saint having unthinkable valour, throwing away the net-work of attachment etc. takes shelter in a solitary place for success in self-concentra- tion.” Those who want to arrive at Truth should study the old literature of Jainism and Buddhism. I believe they will have to conclude that the philosophy of both the systems is one and the same. One who vishes freedom from miseries must follow the eight-fold path of Buddhism or the three-fold path of Jamism. The teadung of both is to be dependent on one’s own self, and to practise self-concentration wth firm behef and knowledge in order to gain Liberation or Hirvftna. The Jains and the Buddhists should mutually understand eadx other’s literature and be friendly know- ing t hat their philosophies have emanated from one COMMON SOURCE.