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siwiPiie' j^uumiej i g c w;i 4 mui fttro srorrapj ii ii qiR y ^ tiT ^ to i 26 Jainism and Buddhism TO JPOT oflr gronfr tiR: TOt<^ ^^if TO^<^i^qr%Tgri nn^anfTtlRrfsrsrlrg^f^f&rTOff ^ TO tirtTO ^ TO cT%^ lU^o II AbbabaJiahamamitdtya manovamam ^unm pdva mmmtkkam Ptttiaragamam Vtrahtyam mchcham achalam analamham (177) Navtdtikkham Naw sukkhain mvt pida mva Vijjade BdM, Navt mamam mvt jammm tatthemya hot mbbSmm (178) Navt htdiya ttvasaggd ati moJid Vimhtyo m hidddya, Navt tatihd wva cbhuhd fatthevat havadt mbbSmm (179) Navt Kammam ndkammam mvt clitnfd tieva attamdddtn Navi dhamma sttbkajhfie ftaftheiat havadt mbbamta (180) '‘Nibb^na is uithoat obstruction, not cognisable by the senses, unrivalled, devoid of ment and demerit, not liable to rebirth, eternal, stead) , independent," fl77.i “ Where there is neither pain, nor pleasure, nor mfsei^t nor obstmction, neither death, nor birth, there only is Nirv&na.” (178)- Nirvana, Moksha or Liberation 27 “Where there are not sense organs, nor any afflictions, neither there is delusion, nor ^^onder, nor sleep, neither thirst, nor hunger, there only is Xirv&na.” (179) “Where there are neither material Kaunas, nor am bodies, neither anxiety, nor painful nor wicked concentration, neither e\en good nor pure concentra' tion, there only is NirvAna." (180) Tafivtirthasiltra Untaswami. Bandahitvdbhdva nirjardbhydm Kritsna Karma Vtpramoksa ntobsah. “ Liberation is freedom from all the Karmas on account of cessation of causes of bondage and shed* ding off of all the Karmic matter." Ratnakaranda Sravakdchdra b\ Smantabhadra \char}a. ttSLWw<uiii n^^ou Stvamajara mantja maksaya mavydbddham visoka bhayasankam Kdsthagata sukha vtdya vibhavam vitnalam bhajanh darsana saranah. (40). “Those who are puniied in ngnt belief enjo} Nirv&na which is blissful, devoid of old age, disease, destruction, ctbstruction, sorrow, fear and doubt, and is pure and Tutt of the glorj of highest hnppin^ and ehhghtenment” 28 Jainism and Buddhism The introduction to Sarvartha Siddht b) Pfljja- p&da w - 0<^ ^nrHa: 301 ararRRi^ 8 i^Pd 4 ii Ntravasisa ntrdkitta Kama mala Kalankasya aiartrasya dtmanah achmtya svdbhdvika juanadt gmiam avydbddha sukham atyantikam avasthdntarain moksah “ Liberation is the extremely highest condition, full of unthinkable inherent attribute of knowledge and unobstructed bliss, of a soul which becomes, totalh fne from the defect of Ivarmic dirt and is liberated from bodj " Samddlit Sataka bj the same aiithoi, 1 Sri ii ^ Ntmalah Kevala stddho %mktdh prabhiiraksayah Pamestht pardttnett paramdtme ivaro Jtnah. “ The liberated One is pore, independent, perfect, free, lord, indestructible, in the highest position, the greatest soul, the highest soul, glorified and Con' queror ” gi^a i Pd a ?l ?tm 1 ^ ^lA ia T r gi^a^Hiwrsr n Muitireidnttki tasya cldtta yasydchald dhriHh Tasya naikdntiki muitiryasya ndsfyachald dhntih Nirvana, Moksha or Liberation 29 " The highest Nirv&na is His nho has unshakeable steadiness of mind, and Nirv&na is not 'his, iiho has not unshakeable steadiness of mind ” PwttsJidrtha siddhtupdya b} Amntchandm /ichat^’a ’TOlTfF? ^ II H Nittyatnapt itirttpalepah starupa samaxa^htto nmipaghdtah, Gaganamtva parama purusali paramapadc xphuralt Vtiadatamah (223). Kntakntyah paramapadc paramdtma sakalavtsaya Vtsayatma Paramdnanda mmagnd jiianamayo nandati sadatva (224) “ (The liberated one in Nirv&na), is alua}s dirtlcss, nghth hved in one’s oun nature, without obstruc- tion, quite pure like the sk>, the greatest soul, ntdightening itself in that highest position " (223). “ He has done what was to be done . He alwa\s glorifies himself in that highest position, being the greatest soul, penetrating to all the know able objects, full of knowledge and absorbed in highest bliss " 30 Jainism and Buddhism (10) Tattvdrthasdra the same author II V H Punyakamavipdkdchha sukhandstendnyarthajam, Kamtaklesik Vimohshdchcha Mokse sukha manut- tamatn. (49) Lcite tatsadraio hyarthah Kntsne pyanyo na vtdyate, Upanu.yeta tadySna tasmdnntrupamamsmnfaitt Pleasure due to a^eable sense object is enjqj'ed on account of the ripening of meritorious Karinas, vihile the Highest Bliss m Nirvana is due to free* dom from the miseries of karmas. There is no such object in the v^hole uni^^rse which can be compared with Nirvftna; therefore it has been said to he un- rivalled.’’ I Satnayasdra Kalasa by the same tiiithnr ^rtirar gt n BandhachcKheddtkalaya daMam ntSksa tnakwyya mStana, JhUy6dy6ta sphuMa •uihajdvadha mikdnta Juddliam, Nirvana, Moksha ok Liberation 31 Bkdkdra svarasa bharatd atyanta gambhtra dhiratn, Purmm jadnam jvalita madiaU svasya linam mahmiu ” On destruction of bondage, shines forth, Nirv&na which IS inoompaiable and indestructible. It exposes Itself eternally enlightened in its own nature It is purest, full of unique self produced nectar, very deep, contented, full of knowledge, unshakeable and absorbed in Its own glof} ” Srdvakdcltdra 1^ Sn Amitagati Achaiya. NdkmiMyashita pada kamatd dtrva duruttara bhava bhayadtdtkhatn, Ydti sa bhavydmitagah ramghdta tmditi madas- wiw nirupama aaukhyam, "The deserved enlightened one at whose lotus feet bow the assembly of celestials, attains Ntrvdna which is bq^ond the unbearable and deep mundane fears and misenes, is sinless, and full of eternal and unnvalled bliss.” J2 Jainism AND Buddhism Ekatva Bhdvana by Padmanandi. Moksa &va sukhant sdksattachcJia sddhyam immik- sttbhth, SamsdfStratu tanndsti yadasH khalu tannatam. “ Nirv&na itself is Bliss, which should be procured by those desirous of liberation. That is not found in this world , what is here verily is not that ’’ Siddhastuti b}’ the same author. <WOT& ^ ^ r Stddhah paramesthino Visayd Vdchdmata’ddn Pnzft Prdyd vachmt yadiva tafkhaUt mhha^yd lekhya mdhkhyati, Tanndmapt mtidi smrttam tata ttd bhaktydtha vdchdlUd Stesdtn stotra mdam tathdpi Krttavednambhota itandimtmth. (29) "Those perfect liberated ones are not objects of speech ; whatever descnption is given about them is like drawing a picture in the skj*; but as their name ever procures happiness, therefore Padmanandimuni has has praised them on account of devotion ” Nirvana, Moksha or Liberation 33 “ Ekatva saptatt ” by the same author ^Snt II ^ ft Yadavyaktainahddhandtn Vyahtatn sadbodha chaistu&m, Sdram yat sarva bastSndm namastastmt chtddtmane 3 “ I bow to that pure soul which is the best of all the substances and can be realised by the wise but can not be realised by the unwise ’’ ^RTWI^ ^152^11 II Vikaipormt bhaiatydbtah sdntah katvalyatmintah, Karmdbhdte bhaveddtma vdtdbMvesamudravat. 26. “The soul, on the destruction of the Karmas becomes peaceful and independent, being freed from the variety of thoughts, like a sea free from winds ” ^ ^ II yv® II Samsdra ghora gharmetuKadd taptasya dehmah, Yantra dhardgraham sdntam tadeva kimasitalam 47. “ To those who are ever scorched by the intense heat of the w'orld, wrvdna is a peaceful place cool hke the snow ” i wL V* n Ntssariram nirdlambain ntssabdam mrupddht yat, Chtddtmakam param jyottr avdngmdtiasa gocbaram 60. 5 34 Jainism and Buddhism “ (The liberated one), is bodiless, independent, soundless, defectless, full of* Knowledge, the greatest light, not tealfsable by mind, and indescnbable ” Apta svarupa” m gilPT? ^ ^ ftras ii vi ii JllH gTer: II l II ^hamparama Kalydnam mrvdmm idnta mdksayam, Prdptam mukttpadam ySna sa stvah pank^itiah Saraadvanda vinirmuktam sthSna mdtina svabhdv<yam Prdptam parama nirvdnam yendsau sngatah smrvtah “He IS praised as Siva, when he has acquired the state of liberation, which is peaceful, blissful, and indestructible He is remembered as Sugata, when he 'has attained the highest nirv&na, which is devoid of all misfortunes and is a natural condition of the soul ” “ Sara samwdicliaya ” by Sri Kulabhadia Achaiya. ft XVi Jndriya prasaram rudtidhva svdtmdnam vasamdnayet Kirvana, Moksha or Liberation 35 yena mrv&na saukhyasya bJtdjanam ivam prapatsyase “After having checked the spreading of sense desiresi have control over thyself, then thou shalt enjoy the happiness of ntrodna” (18) Tattvdttusaaana by Achatya N&gasena T ^cFTOsi^wj; n ii ?ng*r5r^ ii ii sncin^ ft<inu*idl(2iW'<rat i ii h Atyantika svahetSryd vtsleshd /fwr kontwioh Sa moksahphalamHa!^ jnandddhyd ksha- ytkd gundh 230. Svar&pdvasthtU pumsastadd prakhstm bamanah Na bhdvo napyachditanyttm na chaddnya manor- tbakam 234 Trtkdla vtsayam jneyamdtmdnam cha yathd sthitam, Jnanan pasyancha ntssishamudasti sa tada prabhtt 238. 36 Jaikism and Buddhism Aiianta jnana drig xdrya vtii trisnya tnaya mavyayam Sukham dtdnubhavatyesha tatrdtindriya mach' chutam 239. Atmdyatfam nirdbddhamatindriya manasvaram Ghati karmaksayad bhutam yattan mSksa stikhant vidult : 242. " Complete separation of the soul from Karmas and their causes is Liberation ; it results in the attainment of pure attributes (such as) kno\% ledge etc ’* 230 "When Karmas are destroxed, the Self becomes steady in its onn nature; there is neither annihilation, unconsciousness nor useless consciousness." 234. “ The Lord in that condition perceK^ and know* Himself and the other knouables, as they are, with refer* ence to their past, present and future conditions but remains unattached.” 238. "There that Self realizes the eternal bliss uhich is full of infinite knowledge, perception and pouer, is independent of sense enjoyment, free from cra\ing, and is never d*stroyed.” 239.