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The Jain saint Kunda Kunda Achérya also says the same in his Samayaséra : wea ary stat aserazarin Rate | TIAA AY Goer orgy strays | Vee I ararara @ der srarsia werent a | Gea BUY Shay sesarsaaT sreqqar |) 22 | TT SR TIITN A HA SIE TAGS! aera Ra arr ofeae aftearE | 2S II Savve karedi Jivd ajjhavasdnena tiriya neratye, Deva manuvepi savve punnam pavam aneyaviham, (291) Dhammadhammam chataha Jivajiva alogalogamcha Savve Karedi Jivo Ajjhavasdnena appbanam, (292). Ja sankappa viyapbpo ta Kammam K unat asuh suhajanayam, appasaruva riddhi jaya nahiyaé parip- pharai. (294). “On account of wrong attachment, this (ignorant) being, maintains all the sub-human, hellish, celestial, and EXISTENCE OF THE SOUL 53 human beings and different kinds of merit and demerit to be is own. (291). The (ignorant) being on account of wrong attach- ment maintains medium of motion and medium of rest, all the souls and non-souls, non-universe and the uni- verse as his own. (292). So long as there are wavering thoughts, he per- forms actions bringing merit and demerit so long as the glory of the nature of the soul has not been effulgent within him.” (294). These Jain passages also show that all else besides his own pure self is not his own self. To maintain all the others as himself or belonging to him is ignorance and wrong belief. | Majjima nikaya alagaddupama sutta, 22. This Sutta also very nicely declares that all the other conditions are not the soul. All those. impure thought—activities, feelings of pleasure and pain, perception and knowledge which arise on account of five senses and mind and the bodies formed owing to their effects are included in the five skandhas of the Buddhists i.e., Rupa (body), Vedana (feeling pleasure and pain), Sanjna (perception through senses and mind), Samskdra (mental activities) Vijnana (consciousness through senses and mind). This sutta very beautifully contradicts the belief of self in these five skandhas. i at We give below a portion of’ this Sutta containing ‘conversation between Gautam and his disciples. 54 JAINISM AND BuDDHISM Gautam Says a af wena rea wat at abs ate alae Wa 4 7a are Be aT at Te ae; Bawa: aq ats oa fatto a %E JI anguivagq: a AA, Gaisé aie, wat aap. we waa: ae mara trae Seat fen at agen a ia... aentererar atraata aa freer waastate...aena Se ar atrsrana...cents: Wed 4 fer <a aataranra TeGIa ward at afeerar danisa laa a, Ata aT attr a, 4 at dae a, ag Sa-a UF aH, 4 Tease aie, az at srata—ag Tt 3M za aracy- Wa Taes. ATSNT Fzar...aT ane Gar......a Bie Tet. ..4 fH a fara. ..zeeq. 3 wa wee fiseea qa atta ast RIUTMT teed, tna Seats aergq feat, gare freacte, arate fasts - imeaz rsa, Sor gaia, frat fad eat ara eta; dra, glad sarartta, sa coher. art TIAA. Tarara venice reas a a Grerh & ates a at wets eter. ta feata qera affeatse: fe a Fea a ates: Ba fread F greré....3em....a Ota... Ga... Get. ..AaT...7 Gers... . Arena... Teh... Tara fre: 4 raf faqs fours Brat wera 4 WHE AM E27 aT qa; Req: aft gy ares EXISTENCE OF THE SOUL 55 Uy ata: —Areaal Eta al gata Al Fat Tas al HT fia: arte wa da a feeaea-afe at cd wa awatTa saad ata. ca at free a at aah FT TATE... gar waa. 09 areata freaa aataam. Tam kim mannatha bhikkhave: rupam nichcham va anichcham vaté, anichcham bhante; yam . pana anichcham dukkham va tam sukham vati, dukkham bhante; yam pana anichcham dukkham viparinami dhammam. Kallam nutam samanupassttum : etam mama, esoham asmi; eso me attatt, no hi etam bhante ; tam Kim mannatha bhikkhave Vedand nichcha va anichcha vatt sanjne nichché va anichcha vaté...Sankhara nichcha va anichchavati...Vijnanum nichcham Va anichchan vat tasmadih bhikkhave yam Kinchi rupam atitanagata pach- chuppannam ajhattam va bahtddha va, oturtkam va, sukhumam va hinam Va panitam va, yam dire sanitke va, savvam rupam :—na etam mama, na eso ham asmt na me so attati evam etam yatha bhutam sammappajanaya datthavvam. Ydakdachi vedand ya kachi sanjna. Ye Ke chi sankhara-Yam Kinchi Vijnanam...datthavvam. Evam passam bhikkhave sutava artya savako rupasmin nivvindatt, Vedanaya nivindatt, sanjnaya nivvindati, sankharesu nivindati. Vijnanasmin nivvin- dati: nivvidam virajjadi, Viraja Vimunchati, Vimut- tasmin Vimuttam iti jnanam hoti ; Khina Jatt, Vusttam Brahmchariyam, Katam Karantyam, naparam itthatta yati, pajanati. 56 ‘JAINISM AND- BUDDHISM Tasmadth bhikkhave yam na timmhakam tam bajahath tam Vo pahinam digharattam hitaya sukhaya Chavissati ; Kincha bhikkhave na tumhd kam: rupam bhikkhave na tumhakam vedand...na tumhakam.. .sanjnd ...na tumhakam...Vijndnam...no tumhakam...tam Kim mannatha bhikkhave :—Yam imasmin Jetavane tina- kattha sadkhé palasam tam jano hareyyam Va da heyya va yathapachchayam Kareyya ; apime tumhakam evam assa :—ambejano harati; va dahatti va yathapach- chayam vd Karatiti: noh etem bhante tam Kissa hetu —ha hi no tumhakam tam pajahath :—Sukha ya bhavissati. Evam scakkhato bhikkhave ma yé dhammo. Gotam—“O Monks, which do you maintain, whether the body is indestructible or destructible ? Monks—O Lord, it is destructible. G.—Is that which is destructible, painful or pleasing ? M.—O Lord, it is painful. G.—Should we say of that which is destructible, painful, changeable, that it is mine, or that my soul is this? . M.—O. Lord, not. G.—Is feeling indestructible or destructible ? Is perception indestructible or destructible? Are mental activities indestructible or destructible? Is (impure) consciousness indestructible or destructible ? M.—O Lord, destructible. EXISTENCE OF THE SOUL 57 G.—Therefore, O Monks, whatever body past, future, or present, external or internal, gross or fine, low or high, far or near, all this body—this is not mine, nor I am its, nor this is my soul. Thus should one see rightly to arrive at the best discrimination. In the same way all these feelings, perceptions, mentali- ties, consciousness (of past, present and future) should be thought of. O Monks, The Aryasravaka well versed in scriptures seeing thus, becomes non-attached from the body, feelings, perceptions, mentalities and consciousness. Being unattached, he gives up affection, becomes free from them through non-attachment, having thus freed mentally he realizes that he is freed—his birth is destroyed, his Brahmacharya (chastity or self absorption) is complete, whatever. was to be done has been.done, here nothing else is mine, he knows this. Therefore, O Monks, give up that which is not yours. By this means you will be happy and contented for a long time. O Monks—What objects do not belong to you ? This body, this feeling, this perception, these mentali- ties, this consciousness, all this is not yours. O Monks! If in this Jetavana forest, one may steal or break or destroy any grass, any stem, any branch, or any leaf, would you maintain that one has stolen you, broken you or destroyed you. M.—O Lord, no, we cannot maintain so. G.—Why will you not feel so ? H 58 JAINISM AND BUDDHISM M.—They are not we, not ours. G.—O Monks, in the same way, give up all what is not yours. You will happily live for a long time. Thus O Monks! This is my declared Dharma or Path. | A consideration of the above description of self analysis or self discrimination, will make it clear that only that pure soul which exists in N irvana after destruction of all the non-soul objects is “I” or “my Soul.” A wise man should realize this. He. should give up attachment with all the other thought-activities, objects, ideas, fleeting different kinds of consciousness, pleasure and pain and all the other beliefs or con- jectures about the Soul. The above statement clearly proves the existence of the pure soul, or of the Nirvana or of the one who is in Liberation. The great Jain Saint Kunda Kundacharya has also described the way to Self-analysis in the following verses in his Samayasara : wens TAME TENGRA SY wa TF aro ST Weed Serarheraed at ll Re I ATS AH Geaas aeas aT geraTe | erfety quits weet reds ary Rear Hee I TIT AAAS areharey Hee Gar | TAT Brora 1 KUT | Ft eS | Vs Ahamédam edamaham aha-médasséva hémi — mama édam, EXISTENCE OF THE SOUL 59 Annam jam paradavvam sachittachittamissam vad, 25. Asi mama puvvamédam ahamédam chavt puvva Kadlamhi, Hohidi punovt majjham ahamédam chavt héssami, 26. Eyattu asambhidam ddaviyappam karedi sammudho Bhaduttham Jdnanto na karedi du tam asammudho, 27. “It is an ignorant person who says of living, non-living, mixed or any other object (other than J), I am this, this is I, I am its, it 1s mine; this was mine in past time, I was this in past time; it will be mine in future, I will be this, expresses untrue thought activities. While a wise man never does this. He knows the Truth.” Here living objects are women, children, pupils, lust and hate etc. impure thought activities; non-living objects are gold, silver, books and material Karmic, electric and outward bodies and all the five substances matter, medium of motion, medium of rest, space and time which the Jains believe to be other than the soul substance. The mixed objects are women and children with clothes and ornaments, students with books, four conditions of life, hellish, celestial, sub-human, human, sense-pleasure, impure knowledge, etc. The purport is that all the worldly 60 JAINISM AND BUDDHISM things, thoughts, conditions or other existing souls or other substances all these are other than myself, they were and will remaim other than myself. In reality, I am alone, free from all this. I am only a pure soul or one which is positive in Nirvana. Such realization is Self-discrimination. (5) Samyutta Nikaya (4) Satayatana Vaggo (1) Anich- cham.