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A passage for editorial review. A COMPARATIVE STUDY OF JAINISM AND BUDDHISM BY BRAHMACHARIT SITAL PRASADJI PUBLISHED BY THE JAINA MISSION SOCIETY, 111, MINT STREET, MADRAS. T WN IAVAVELU, T368. =r 1 BF oat h A wet re ACKNOWLEDGEMENT. The Society’s thanks are due to Ral Bahadur Dwaraka Prasad of Nihtaur, (Bijnor) for his kindness in paying the cost of this publication. Rar BanApuR DWARKA PRASHAD JAIN. Pr OXe A short sketch of the life of Rai Bahadur Dwarkad Prashad Jain, Retired Garrison Engineer, Military Engineering Service. Rai Bahadur Dwarka Prashad was born on the 25th December 1855 in the illustrious “ Qilawala ” family at Nehtaur District, Bijnor. He is an Agrawala Jain and his father Seth Lala Than Singh was a very religious man. The tradition goes that his forefathers had a fortress and so the family is still known as “ Oilawala.”” His father, however; was not very rich and influential, like his ancestors, but was quite well-to- do. He got admission in the Rorkee Engineering College at an early age of 18 and passed out his final examination in two years i.e., 1875. His first appoint- ment was at Sitapur near Lucknow, where he got training under Mr. Blackie and Mr. Perdie, Assistant Engineers and in about 4 years succeeded them and became a Sub-divisional Officer in their place. He remaified as such at Sitapure, Lucknow, Jabbalpure, Royal Gun-powder Factory, Ishapur, Kidderpur Dock Yard, Calcutta, Fort Williams, etc., etc. He all along diseharged his duties economically; conscientiously arid to the satisfaction of his superior officers and earned the reputation of heing an expert Engineer in Water Works. His services in connection with the Water Works at Ishapur, Bareelly, Meerut and (11) Rani Khet were much appreciated, and in these he made a saving of over half a lakh in the sanctioned estimates. In 1901 he was decorated with the title of Rai Sahib. His work at Shahjahanpur in connection with the Boer camp was also much appreciated and in 1902 he was given a ‘“‘ Certificate of Honour ”’ by the late Emperor Edward VII, and was subsequently awarded Coronation Medals too. In 1918 the title of “ Rai Bahadur ”’ was conferred upon him as a mark of high distinction. He was also the first Indian who was made Garrison Engineer of Fort William. This high post is generally filled up by the Royal.Engineers. After he reached the age of 55, the Government considering his services valuable was pleased to grant him extension for 5 years. Even when he was 60 his superior officers considered him fit and indispensable, and moved the Director General, Military Engineering Services in India for his further retension in service, but as he had no power to do so, he referred the matter to the Government of India who in their letter No. 13468/1 (M. W. 1) dated Simla the 6th September 1915 sanctioned his retention in Service until further orders. He ultimately retired from Government service in 1918 on his own accord, though his superior officers still desired that he should continue in service for some- time more. > His father had given him certain instructions when he had entered service and the following: are the three ( itt ) main pieces of advice :—(a) Always take some exercise for the sake of your health (6) Never borrow money ; even avoid taking things on credit or loan (c) Earn money honestly and spend it economically. He followed these instructions religiously all along, and though 79 now, he takes some light exercise at home every morning, besides taking morning and evening walks. He spends as little as possible on his own person, but his charity, and specially for helping the poor students, has been unlimited. He has helped without making a show of it hundreds of students and many of them are now happily earning their livelihood. During the Great German War he contributed liberally towards the War Loans and different other funds and even offered his half-pay for the whole period the war would be going on. The Government expressed their high expression of his loyalty. At present he gives away half of his pension in charity. He was blessed with a son while at Sitapur on the 11th July 1883. He gave his son Nand Kishore Jain proper education so that when the latter passed out his B.A. examination he was awarded with three gold medals, and in 1905 the Government was pleased to appoint him a Deputy Magistrate and Deputy Collector. He is still in the Government service and is a worthy son of a worthy father. 4 - CHAPTER III. CHAPTER lV. CHAPTER V. CHAPTER VI. CONTENTS. PAGE. INTRODUCTION i List OF WORKS CONSULTED a wee AX ‘CHAPTER I... Nirvana, Moksha or Liberation ... 1 CHAPTER IJ. Existence of the Soul fas OO The Path of Nirvana or Liberation. 100 Karmas and their fruits 197 Ahimsa Sie Swit e230 Why Jainism and Buddhism are the same ? os Ree 7 O INTRODUCTION On reading some Buddhist works in the original Pali, some translations in English and some indepen- dently written English books on Buddhism, I found out that old Buddhism resembled Jainism in many points. In order to know Pali Buddhism I went to Ceylon and stayed for a month in the Vidyalankara College, Kelaniya, from the 14th May to 13th June 1932. Also I went to some other famous Buddhist places to know the religious ways and customs. In the College I gained much information on Buddhism from the Buddhist monk Ananda Kausalyayana and Rahula Sankrityayana, the editor of ‘“‘ Buddha Charya.” I thought it advisable to write a book in which I might show the similarities between the Jaina and Buddhist philosophies by quoting passages from the literatures of both ; so that the readers may be convinced of their oneness and of their common source. So far as I understand, the nature of Nirvana and its path as shown in the Buddhist Pali Books are not different from the nature of Nirvana and its path as given in the old Jain Books. From the description given in this book, the readers will know that Goutama Buddha on leaving his home, adopted the conduct of a naked saint, like a Digambar Jain ascetic for some time. Afterwards he proclaimed his middle path in which clothes were allowed for the monks. But the philosophy was not changed by him. il INTRODUCTION Whatever literature in Pali compiled in the lst Century A.D. is available, specially describes internal conduct. Such questions as depend on inference and logic were not answered by Goutama Buddha to the general public, such as ‘what is soul ?, ‘what is Nirvana ?, ‘ what happens after death ?’. But these questions have been answered and described in such a way that no discussion may arise, while the reasonable men may understand the answers correctly, and may be engaged in making efforts for Nirvana. Although the Jains acknowledge one philosophy, there have now been two divisions among them, DIGAMBAR AND SVETAMBAR. Similarly the Buddhist Order was established separate from the Jain Order on allowing clothes to monks by Goutama Buddha even at the time of Lord Mahavira, i.e., before Mahavira began to preach in His age of 42 when He became drhat and omniscient. At the time of Maha- vira there appears to have existed some rivalry between them, which is proved from some Buddhist sutras which do not speak favourably of some Jain Views; although this unfavourable description will be found to be incorrect when Jain literature is consulted properly and compared with the Buddhist sayings. I give below the names of some of the Sutras in which Mahavira has been spoken of as Nigantha Ndtaputta. These are the instances of rivalry which existed between the Jains and the Buddhists &t least at the time when the Buddhist literature was compiled in the first century A.D. in Ceylon. INTRODUCTION ill From “ Buddha Charya” the following such sutras are quoted here. (1) P. 91. Jatila sutta (S. N. (3-1-1). Raja Presanajita of Kausala spoke to Goutama, ‘“ O Goutama, the Lord of Saints and Brahmans, the leader of saints, the teacher of saints, learned, famous, Tirthankara well-honoured by many people just as Nigantha Nattaputta.”’............ (2) Page 110 Asibandhaka putta sutta (An. N. A. K. 2-4-5) and (S.N. 40-1-9). “ Once the Exalted One Goutama with an assembly of monks went to Nalinda, where Nigantha Nataputta was staying with a very large assembly of Niganthas (Jain monks).”’ (3) Page 148. Siha Sutta (A.N. 8-2-1. 2). “Once Lord Goutam was at Vesali, then the commander-in-chief Sinh, a layman srévaka of Nigan- thas was sitting in the assembly......... Sinha went to where Nigantha Nataputta was seated...... Goutam says, “Sinha, your family has been serving Niganthas for a very long time, when they arrive, you should not refrain from giving them alms.” (4) Page 228 Chula Dukkha Kandha Sutta (M.N. 1-2-4). Goutama says, “* Once I was walking on Gridha Kuta hill of Rajagraha and there many Nirganthas (Jain Saints) were suffering strong having a vow of standing on Kdla sila of Risigiri. Goutama asked, “ Niganthas ! why are you suffering ?” Then they said, ‘ Nigantha Nataputta (Jain Tirthankara Mahavira) is all-knowing, iv INTRODUCTION all perceiving. He is always in Knowledge and _ per- COpliGn ats. .x (5) Page 265. Maha sukuladai sutta (M.N. 2-3-6). Nigantha Nattaputta has come in Rajagraha for rainy SeaSon............ (6) Page 280. Chula—sukuladai sutta (M.N. 2-3-9). “Who are claiming to be all-knowing, all-per- ceiving, knowing all knowledge and _ perception—? O Lord! Nigantha Nattaputta’’............ (7) Page 341. Deva daha sutta (MN. 3-1-1). ‘ Those Nigantas told me ‘ Nigantha Nattaputta is all-knowing, all-perceiving, having all knowledge and perception.” (8) Page 445. Upali Sutta (M.N. 2-2-6).