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arrt ^ trnn^jplr >TifSr srfir- rPinrat TO 813^ TOT H Nirvana, Moksha or Libert noN 9 partkklun<d)haui sanyojano ^mtnad anna vimutto sopt pathavim pathaoito abhtjanah pathamm inett na mannatt apaw tejain tne na mannati , tarn htssa hetu khaya moltami vifantohatta Tathagatopt bhtkkhave araham sainma sambuddlto pathvtm pathavtto abhijanatt pathavtm me U na mannah tarn ktssa hetu nandt dtikkhassa inutam tt tn udtfoa bhava jatt bhutassa jara-marananh, tawtadih bhtkkhave Tathagafo sabbaso tanhanain khaya niraga ntrodha chaga patt- mssagga antdfaram saiivna sainbodhm abhtsambuddJfoh vadanuh-tdamavQcha Bhagava, attamanate bhtWm Bbagavato bhasttam abhuwnduntu “ 0 Monks ' The monk who is wor&hipful, who has destrojed dvivas, is fully chaste, has done what had to be done, has thrown away the burden, has attained truth, has destro>ed the bondage of birth, has become nghti} learned, is non-attached, knows earth to be earth, and does not maintain that earth to be his own In the same way, he knows water as water, fire as fire, he does not maintain that Water is his and fire is his Because be has become delusionless, on destruction of delusion In the same way, Tathagata (Gotam Buddha) is also worshipful, has right knowledge, he also knows earth as earth, he does not maintain earth to be his own He knows that Thirst is the root-cause of misery Be- coming is cause of birth The living being suffers old age and death ” i to Jainism and Buddhism " 0 monks • This is the reason whj' Tathagata on destruction of ail thirst, being non*attached from it, having prevented it, having removed it, being freed from It, becomes the right knower, having gained the highest right knowledge. Thus I aay. The Lord spoke thus The monks greeted His saying with joj ' The above statement refers to one who has acquired the liberated condition, even when residing in the body. The words Arahcuito, kkittasrava, vitamdlut, are found in Jain Literature also The qualities of ardhania, have been described b> Nemt- chandra, a great Jain Saint in his work “ Dravj'a Samgraha ’ as below . — * Nattha chadu ghdikaitiino dat/mna sulia vdna vtriya maio, Stdia dehattho appd suddho artho vtchmttjjo. “The soul which has destroyed the four des- tructive Karmas, Knowledge-obscuHOg, Conation-obs- curing, Deluding and Obstructing Karmas and has attained infinite Conation, infinite Knowledge, infinite Happiness and infinite Power, is residing in a fine bod) . and IS pure He should be meditated upon as arahanta The Jam Saint Amntchandra-acharja in his Tattvartha-sara, uses an expression similar to khind srava (35^5^ W B Nirvana, Moksha or Liberation 11 ^ Jqnatah pasyaiasthordltvatn jagat barimyatah ptinah, Ta^ya bandhaprasango aa wndsarva pan ksaydt “ On the destructton fii ail the dsavas, one who knows and sees the world does not become liable to bondage" Vifamoha, which means the same thing as kshtnamdha, is used by him m Samayasarax — Jtdnmdhassa du jaiyS khtno moho havtjja <idhu8sa Tatyd dv^hhina mSho hhamadt m mchchhaya vtdtlhtt\} "When delusion is destroyed m a samt w'ho has already conquered delusion, then he is called delusionless by the knowers of reality." Majjhtma-wMya, Ariya-panyesana suttam •26. This sutra show^ that Goutam Buddha on leaving home had the compaii}' of Alara Kalama, Uddaka Ramputta and on reaching {/rttvehr he attained know- ledge The last part refers to NtrvSna, which he searched after. - snsfT. ssu i t 5 3^ ^ I ^ S H II 12 J.VIN1SM AND Buddhism * " Nibbdnam panyesdmnam ajatam amittaiant, yogakkhemam, nthbdnam ajjhagamam, ajaiam, aiyd- dhtm, amatam, ashoikam, asanldtttham, adhtgatb Mw me ayam dhammo gambhiro, diiddaso, dttranuiodho, santo, pauito, ataMax-acharo, tttpuno, pandtfa vcdaiuyo" "That Nirvana uhich is to be searched aftei, IS uncreated, unri\'allcd, realizable through concen- tration, free from oldness, devoid of diseases, death- less, sorroivless, painless I have reall> known this nature of it. It is deep, hard to see, peaceful, highest, beyond Argument or logic, and realizable onl) bj the highlj learned*’ In the face of the above statements about Nirvdna, how can it be taken to mean e\tinction. Reallj speaking Nirvana is the pure essence of the soul which IS uncreated, immortal, realizable through concentration, and cognizable by itself. Majjkm Nikdya, Mahdmdlmnba Sutfam 64. 1 " So yadeva tattha hoh cedandgatam sannagatam •saiikharagatam vhinanagatam te dhamim atuchhto arat, awpj, 31^, . srfWr ahir^lr, f^gorlr. ii t ^ ^ K1RVA.KA, MuKbHA OK LIBERATION' 13 dukkJio, rogalo, gandato, <iaUato, aghato, abadhato, parato, pahkato, sunnalo, anatlatto, samanupassati so teitt dbammhi cJntlain pffhvapett, so tdit dhammehim cIttHam patavapetva amatdya dhatuyya chiffam upa- saidiali . Etam santam etam pamtam yadttam savta^ sankharasanwttho sawupadhtpaitmssago tanha-khayo itrago wrodho mbbananti so tattba thilo dsavdnam khayain papundti " “ Hti sees the natiire of feeling, perception, contact and (impure) consaousnessastransitor}, painful diseased, wounded, pricking, demeritorious, miserable and fofeign, and finds himself free from them. He removes his mind from them Being thus unattached, he Carnes his mmd to the immortal That Ntrvdna IS peaceful, highest, where all contacts are dissolved, where all defects are removed, where thirst is des- troyed, non-attachment has nsen, non-self is pre-- v®ited — that is Nirvdna. He who is absorbed in it destroys dsavas” "The Word of the Buddha” bj Nyava tiloka ^ 1 ^ ^ ^ ^ fk R Rwfff ^ sicsn^- 14 Jainism and Buddhism Mahathera Buddhist monk of Dodundaw'a (Ceylon) late Professor Tokyo University, Udftn 8 varga, des- cribes Nirvana thus* — “There is an unborn, unonginated, uncreated, unformed. If there were not this unborn, this un- onginated, this uncreated, this unformed, escape from the world of the born, the onginated, the created, the formed, would not be possible But since there IS an unborn, unonginated, uncreated, unformed, therefore is escape pcsible from the world of the bom the originated, the created, the formed.” The Pall text is as follows — * AUht bhtkkhaoe ajdtam abhiUam akatam asait- khatam noched bhtkkhave abhavissa ajafam abhntam akatam asankhatam na via jdtassa bhiitassa katassa lankhatassa mssaranam pajnaya, yasmd cha kho hktbkkave attht akatam abhiitam akatam asankhatam tama jdtassa bhiitassa katassa sankhdtassa mssara- am pajadydh. This dearly shows that Nirvdna itself is such, or there is some thing in “ Nirv&na " condition which IS uncreated And it cannot be anything else than * “ arihi arait ^ ^ BRIT* anajj sri;? sir- ^ arat^ anj^ fNapwr ” Nirva&’\. Moksha uk LiBbKvTioN 13 & pufe soul. When all the impure thought acttvitie^ic are removed, all the bodies and formations are rid of, all the vaned notions are gone, all the pleasant and painful f(v>ltngs are vanished, then that pure soul, devoid of all the transitoi\' and foreign elements remains as ever existing This is “Kirrana.” And this IS the belief of the Jains also. The learned Buddhist monk Shri Dharmananda. the Pnncipal of the Vtdyalankara College, Kelaniya, (Cej-lon), on being asked about Nirv&na declared, '* It cannot be said to be quite extinction or non'e.vistmg. There is bliss." His actual words are;— Sunyam veikium na sakyaft, \ukhant dta asfi, ' The learned Prinapal consulted a Pali Diction* at} and gave me a note about the different synonyms of Nirvana, as found in the Buddhist Pali Scriptures. The}- are as follows: — ’srifff 3^. n ” Mukho, spedal, Nirodhd. prevention, NibbSnani, the extinguishing of mundane lifi^ Dipem, island. Tanhe^kkkaya, destruction of thirst, TSiterm, safe place, Lenamt absorption, ArnpaiH, without form. 16 jMNisM \ND Buddhism Saiitam, peaceful, Asanihatam, uncreated, Sivam, blissful, Amiittam, incorporeal, Sududdasam, difficult to realize, Pardyaiiam, highest way, Saranam, place of refuge, Ntpunam, knowledge, Anantam, infinite, AkkJiaram, indestructible Dukkhakkhaya, cessation of miseries, Atyapajjha, truth, Andlayam, highest home, Vixatta, mundaneless. Khima, safe, Kevala, indepen- dent, Apavirggo, above uorldh engagements, VinzgS, without attachment, Panifam, best, Achchutam padam, unshakeable position, Yogaihemam, realizable by concentration, Param, bm*ond the world. Mufti, liberation, Vixuddht, punt}', Vimiitfi, freeddm, Axan- khadltafu, uncreated substance, Sttddht, punt}, Nibbuth, liberation. Some extracts are gi\en below from ‘The Doctrine of the Ruddha” 1^ George Grimm, pub- lished by Verlag W. Drugulin, Leipzig, Germany “ Page 212. “ Unshakeable is m} deliverance, fins i\ the la'>t birth, there is no more becoming anew ” (Majjhima-Nikaia, page 1671 Pages 350 — 331 “^^^lOSo once has experienced this state within himself, is lost to the turmoil of the world, even if he aga^n awakes to it . “ His mind inclines to solitude bends towards solitude, sinks Itself in solitude For to him, this is highest blessed- ness (M I. jiiige 330) Thus NibbSna shows itself to \vi eternal rest, eternal stillness (M. II page 110) The great peace (Angutta N. I. page 132), whose realm the Nirvana, Moksha or Liberation 17 delivered one enters even during his lifetime, and which he completely realizes at death, and in which he has taken possession for ever of everything that IS true and real “ Bliss is Nibbdna, bliss is Nibb&na, Sftnputta exclaims (A V. page 414) Hunger is the worst disease; the activities of senses are the worst suffering Having recognised this, verily on‘e reaches Ntbb&na — highest Wise (Dhammapada V 203). Page 475. “ Liberated from what is called corpo- reality, Vachha, the Perfected One is indefinable, inscru- table, immeasurable, like the ocean ” (M 1. page 487).