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” Liberation and its cause are said to be adoptable, because from them mil arise the adoptable bliss " S To show what Buddhist Literature has directly or indirectly said about the soul, let us take a feu examples (1) Sanyukta nik&ya No. 4, page 400. Avdkata sanyuktam No. 10. ' 8?^. ft qsrWmT qf’ar* I sr^ar ^ TTSOTt^it q ftgn<a [ ^ tran^. aro ^ siBiwan# irasef Rrs[it^^3 ^ viqr qws St f sqrqr^^. m qftsqnra^ aiwr- ^ 3|r ®qrBtq-^ ^rra^ET qi ^s^q ; ^ sifswnfer sit ^ an^ ai^IOTT ^ Existekce of the Soul 45 snf^reifirjlr 3ifir ^ H 3!3^ ’ni^3Tn^^i^rj?aT8rsre^ ^^?R5r Ri^Str TfSiRn% ari^r^ 3t^ ^ Atha Kho Bachchagatto pttribhAjaio yena bhagavd Unufiasankami, Upa sanka mitva bhagaca saddhim eammodi, sammodaniyam Kaihetn sara niyam BHisarat^ vaekatn antam nisidi, ekam antam nisitmo kho Bacbch- kagatto panbhdjoko Bhagavaitiatn etadavo^—Kim m Kho bko Gokmtt AUlutUdii. Evamutte BhagavA tu^i ohosi. Kim pana bho Gotama naUdhattdti dutiyampi ^gavd iunhi ahosi. Atha kho Badichha gotfo pdri- hhSjako vtAaySsanApakkdm. Atha Kho dyasma Atiando o^Topcddianto Bachchhagotte patikhdjakt Bhapmahtam iteiavocha Km nu Kho Bhatae Bhagava Bathckha^ gottassa Paribhdjdkassa panhan puttham na Vyaha^ oham ananda Bachchhagattassa paribltdjaiassa atthaf- *0* Putdto samano aHhaftati Vydiareyyam ye te Ananda Santana Brahmattd sassada vddd tesam etam *oddJdm abhavissa. Aham Bachdthagottassa paribha- jakassa naiffiattaH pioAo samano naffhaUati Vyakarey- jw te Ananda samatid Brahmand Uchchiheda vddd ****** rftfiB saddhim abhavissa, Ahanuihananda Badttdiha gottassa ‘^Panbhajakassa <*tthattaH put^ samaftd ot^aitaH vydkanyyam api tu 46 Jainism and Buddhism me tarn aniUomam abhacissa mnassa upaddya savte dhamma anattdli nohe tambhante Ahamchdnanda Bachchhagottassa Pardthajabasaa Natthattati puttho samano natthattali Vyakareyyam. Sammtidhassa Ananda Bachchhagottassa bhiyyo sammohdya abhavissa ahame ntina pubbe attd so etarhi natthiti.” " Once a Bachchagotta Paribrajaka'neDtto Buddha, met Him and after talking pleasantly, sat aside and asked the question, “ Gotam, Is there a soul ?” On this Gotam did not reply, hut remained silent. Again he asked, “Gotam* Is there no soul.’* Then even he remained silent. Then. Bachchhagotta got up and \tent away. Just after his departure the Bhiksu Ananda asked the Lord, "Why did you not reply to the questions of Bachchhagotta." Then Lord Gotama said “ Ananda, if in reply to the question of Bachchhagotta ‘Is there a soul,’ I told him, ‘there is soul,’ then O .Ananda I 'nould have sided \iith those saints and Brahmans ho maintain things ^totalK) indestructible: and .Ananda * if I had replied to the question of Bachchhagotta ‘Is there no soul’ that ‘there is no soul,’ then I >\ould have sided i^ith those Saints and Brahmans who maintain that evei^' thing is transitory and destructible Ananda ! if I would have replied to the question of Bachchhagotta that there is soul, then would that sa}ing of mine be correct when^I had said that for acquisition of Truth all things are not Existence of the Soul 47 the soul. Anauda said it would have gone contrary to that And Anandal if 1 would have rephed to the question of Bachchhagotta that there is no soul then he would have been perplexed thinking that he main- tained the soul which is demed now ” The above conversation requires a careful and deep thinking. The reason why Gotam Buddha did not reply to the questions of Bachchhagotta, and remained silent, appears to be, that he avoided a discussion on these points, and further his mode of silence showed to Bachchagotta that the soul cannot be known by talking, but has to be realized. His first reply to his near disciple Ananda shows that Gotam did not take a one-sided view, did not maintain that the soul \ras absolutely indestructible or destructible. As stated in Jain Philosophy, the soul according to httn had both the attnbutes of permanent existence, and changeability. From the point of view of its nature, the soul is indestruc&ble, while at the same time from its liability to change It IS destructible. This is true of ever} existing sub- stance in the universe If it be totally indestructible, no change is possible, if it is totally destructible, it cannot exist. We see that substances are ever vHng and still changing. To maintain both the predicates IS the real Truth. The Jam Samt Saraantabhadia, in 48 Jainism and Buddhism his book " AptamimAmsa *’ says on this point as below — II '^VS II jRsrfirirT^WTOT tier.* ii ? ii Nittyatve Kdntapaksept Vikrtyd nopapadyate, Prdgevi Kdrtdidbhdvah Kva pnundtiatn Kva tatphalam (37) Ksan^aikantapaksepipretyabhacadyasand>hacah, Pratyabhtjnddyabhdvaima KdrydrambhaJt Krtddhphalqm (41) If a substance be said to be totally indestructiblei than ^0 condition or change is possible. There cannot he any action, as there cannot be then the doer or 'object of any action. Neither can it be proved nor can it be believed in because there will be no modifi' cation even in knowledge. And if a substance is maintained to be totally destructible, then there cant be rebirth, and no recognition neither can any action be commenced, nor can any result be achieved " A substance is to be understood by the many>sidcd view of Syadvdda Logic (^d — from some point of view V&da-speaking). Soul is indestructible as well as des- tructible, IS the view to be inferred from Buddha's first reply to Ananda. His reply to Ananda further shows that all the ivorldly conditions of the soul are transitoiy. If Bachhagotta had been told in rejdy that 'there was soul,' he might have taken the fleeting conditions to be STPW 5 SWroT ai cTPKcSH Existence of the Soul 49 the soul and may not have thought further, and if the reply had been that there nas no Soul, he might have been bewildered and might have turned a materialist or an atheist This descnption of Samyutta Nikaj'a clearl} shows that Gotama believed in die soul, just in the same way as the Jains did. To take an illustration. As regards its composition, gold is indestructible, but as regards Its modifications or conditions, it is destructible. Its own inherent attnbutcs are permanent, but it may be moulded into any form, or changed into any alloy. Saniyutta Nikdya of StUia Pitaka " Chando 13." The PAli words are : — aRUBT Tasmddih attanda attadipa ViharaUwt attasanma anama sarand dJiamma dipa dhamtta saraua anattna- sarand, “Therefore, 0, Ananda, walk in the Isle of Self: Self IS the safe refuge, there is no other place of safety'. Dharma (Path of NirV&na) is the Isle. Dharma is the place of security. There is no other place of safety." These above words show that one's own pure soul should be taken to be an Island or a right resort, and the nature of soul which is Dharma should be la Ven as an Isle or a place of safety. 1 50 Jainism and Buddhism Maj}hima NiU\a sutta pathana Mttla pariydya sutta. Thb uhole sutta being carefdh read nould show that he who maintains that anj thing other than the true self is the soul,/ is ignorant, while he who believes all the non-self to be the non-self is the wise. Let us gi\e a quotation. qqf^ r JTwrf^, wft irw ?Tn^ ^ ^ .?fPT . .3n^ffeT#?racR eriW Ig aifisnjwifcr, q^rfir ^fiww vpi^ ht ^ *rf^, qRrf% jrfcT |T wiir m ^ s .w. ^ ...^ ..BrWIfTf^^PRR ^TTsifiR^i ^ (^"'Wi\g : mRW Bhagawa etadavocha-ariyadhattmassa akovtdo pathavtm pathamto sanjanati, patbavim pafhavtto aanjnatva pathawn matmatt, pathaviyam mannaU, pathavtto matmatt, pathavtm mett mannati pdthavim abhinandait , tarn ffm<r/ie/apariiiiAt.uitess<rti Vadami dpam tejam Vdyam bhsti, dove Skdsanan chi Existence of the Soul 61 yatamm .. Vtjttdaditcitaytattam,. dttthami sufatU' . abAmatiilatt tam fCma Iietu-aparijndtttm fassdtt vaddmt. Yapt so blnkkhave bhikkhu anvttaram yogakliemm patthayamano vtharatt sapt patJumm patJiattfo abbijd- nail pafhavtpatfiavito abhijmya pathamm md immn, patliavtya ma matfut pathavtto tna manm^ paHiaum m(t md mama, pathaum im ebhinandah , tam kt’tsi beta , partfneyyam tassdtt 'oadami apam tejam vdyam bhiite (fete akasanancha yatanam: dtUha sutam m abbtnaudafi tam hsta hetu; pan jneyyam fossafi ^addm Bhagavan Gotam said, ” He wiio is not learned in Ai)a Dharma (The Truth) knows earth as earth , Knowing earth as earth, he maintains earth (as. him- self), he maintains (himself) m the earth, he maintains his use) from the earth, be maintains that earth belongs to him, he welcomes earth In this way he deals with water, fire, air, all the worldly beings, celestials, space, consciousness (denved through senses and mind), all objects capable of being seen or heard He welcomes them all, because he is ignorant, thus I say And again 0 Monks' That Saint, who i^alks after having know n that Uirv&na is the best and realisable by concentration, also knows earth as earth, and having known earth as earth, he does not maintain earth (as himself), does not maintain (himself) in the earth, does not maintain (his use) from the earth, does not maintain earth to be his o\^n, he docs not wclcotne 52 JAIKISU AKD BtrODHSlf earth, because he is the Knouer, thus I sa}'. In the same uuy he does not welcome uater, fire, dr, all the living beings, celestials, space, consciousness (impure), all objects seen and heard ; because he is the Knouer, so I say.” The above statement dearly dedares that the pure Soul is what is Nirvana. All dse than Nin&na or pure Soul IS non'Soul. This fe called Prajna Viveka, bheda vijndna i.e. Sdi^analysis or Self-discnmination. This is the uay to Liberation.