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Gotam says :— aware fread at aga a aa a ea az TAM AT ATM Fa Ud aA AaISE Ah 4B at aati ay Ud qa SAINTS qEea ata aaa aa ates HEAT Stas HAT Afra wat ethers. “‘ Chakkum bhikkhave anichcham, yadanichcham tam dukkham, yam dukkham tad anatta-yad anatta tam na etam mama ne so ham asmi na me so attdti evam etam yathabhutam sammapajndaya datthavvam. Satam anich- cham, ghanam anichcham, Jihva anichcham, Kayo anichcho, mano anichcho.”’ ‘““O Monks, this eye is destructible, that which is destructible is misery ; that which is misery is non-soul ; that which is non-soul is not mine, nor Iam such; nor it is my soul. Such realization is right knowledge. In the same way ear, nose, tongue, body, and mind are all destructible.” The above statement also clearly declares that ‘I’ am something else; ‘I’ am not the five EXISTENCE OF THE SOUL 6) senses and the mind. Discrimination or Prajna is only possible, when there is something other than the destructible and painful objects. That which is other than the five senses and mind is the Nirvana or the Pure Soul. The Jain Saint Pujyapada Swami says in his Samadhi Sataka: Sarasin qarahataaracea | AAT TAA vila TAA TATA: Il 20 Il Sarvendriyani samyamyastimitendntaratmana— Yatksanam pasyaté6 bhati tattattvam paramat- manah, 30. “Having brought under control all the senses (and the mind), when that which is lighted there is internally seen, it is the nature of the pure soul.” (6) Majjhima Nikaya Bhaya-Bhairava Suttam Chatuttham. Some sentences are as below :— qn, agate fe ate at after qo ayar aco eqeaara reat wea acon Frere. Pannaye sampanno ham smt, ye hi vo artya panna sampannad aranne...... tesam aham annatamo-etam aham brahmana panna sampadam attani sampassamdno bhiyyo pallomam aranne vwthardaya. “ T am full of self-discrimination. All those Aryas who walk in the forest with self-discrimination, I am 62 JAINISM AND BUDDHISM one of them. O Brahmana, thus seeing the wealth of self-discrimination within myself I walk fearless in the forest.” Here Prajna means the realization that I am other than non-self, senses, and all that which is destructible and painful. ‘Seeing the wealth of self-discrimination within myself’ clearly shows that one is seeing. his own nature as it is in his own pure soul. Had there been no existence of the soul or had there been no soul in Nirvana, then the above statement would have had no meaning at all. Prajna is called that intellect which discriminates self from non- “self. The Great Jain Saint says in Samayasdra :— TOUTE PASAT Al SAT AT we F rapa | AIAA A ATaT F ASAT OTA I BR" Il Panndye ghitavv6 76 chedé so aham ta nichchhayado avasésd je bhava te majjha paritta nddavvd, 325. “That which should be grasped by self-discrimi- nation is ‘I’ from the real point of view; all the other conditions should be known as other than ‘ I'’.” Some Sayings of the Buddha by F. L. Woodward, M.A., 1925. Some quotations from the above book which show the existence of the soul are given below :-— Page 188.—Impermanent, alas! are all compounded things. Their nature is to rise and fall. When they have risen they cease. The bringing of them to an end is bliss. (D.N. II 198). EXISTENCE OF THE SOUL 63 P. 190. Then make thyself an island of defence : Strive quick : be wise: when all thy taints Of dirt and dust are blown away, the Saints Shall greet thee entering the Happy Land. (Dhammapada vv 236). P. 300. Rouse thou the self by self, by self examine self : Thus guarded by the self, and with thy mind Intent and watchful, thus, O mendicant, Thou shalt live happily. (Dhammapada vv 378). The Jain Saint says the same thing in Samayasdara : cate cat fire daar atte foreaate | aan atte frat at ctate Sara ATFa Il 225 Il Edamhi rado nichcham santuttho hohi nichchamédamht, Edéna hohi_titto t6 hohadi uttamam sékkham. 222. qs Always be absorbed in this (soul) ; always be con- tented in it, be satisfied with it; then you will have the highest bliss.”’ The doctrine of the Buddha by George Grimm 1926. P. 119. ‘‘ Which is of greater importance, O youths, to search for this woman or to search for your ‘I’ ?” | | (Mahavagga I. 14). P. 120-124. “It must, from the outset, inspire us with confidence in the Buddha that he prefers the safer indirect way. ‘This belongs not.to me;’ ‘ This am I not;’ ‘This is not myself.’ The Buddha has drawn this dividing line between attd and anattd, between “I” and “not I’ with great exactness.” 64 JAINISM AND BUDDHISM ‘What I perceive originating and perishing, that cannot be my J, my Ego. On one side stands I; on the other, the whole gigantic cosmos, the duration, origination, dissolution of which I recognize in and through my personality.” P. 138. “This thought, wisely considered, also must make it clear that I am something standing behind life, behind the five groups, something only adhering, only clinging to life and to the five groups con- stituting personality, as to something alien which I — think desirable.” P. 139. “ The soul is an immaterial and therefore spiritual, therefore simple, therefore imperishable, sub- stance. Notions are therefore nothing originally real, but an artificial product of reason distilled from the world given in perception.”’ Jain literature also says that the pure and true nature of the soul appears in its reality in the Nirvana condition. The Jain Saint Amritachandra says in Samayasdra Kalasa : AMAA TATA AAT Araea AAAS | faeita aaertracse Tae Ye Aa Seyatal Atma swabhévam parabhava bhinnamapirna ma dyanta vimukta mekam Vilina sankalpa vikalpa jalam prakdsayan suddha nayo ohh yudets. —10/1. EXISTENCE OF THE SOUL 65 Anddyanantamachalam swasamved ya midam sphutam, Jivah svayamtu chaitanya muchchai schaka chakd yate.—9/2. ‘“ The nature of the soul is distinct from the nature of the non-soul ; it is full of its own attributes, is eternal, independent, devoid of different notions. The soul is realized through the real point of view.”—10/1. “ The soul is without a beginning or an end. It is steady, realizable by its own self; is itself conscious and quite apparent to the wise.”—9/2. This is the nature of Nirvana also. Page 178 of The Doctrine of the Buddha : ‘* No eye can see it, no ear hear it, no nose smell it, no tongue taste it, no touching touch it, no brain think it any more ; because the subjective within us thus lies beyond all perception.— There is a refuge beyond this sensual world.” (M. I. 38). Sacred Books of the East, Vol. XI (1881) by T. W. Rhys Davids. Mahaparinibbhana Sutta Ch. II 33. “ Therefore, O Ananda, be ye lamps to yourselves. Be ye refuge to yourselves. Be take yourself to no external refuge. Hold fast as a refuge to the Truth. Look not for refuge to any one besides yourself.” S. 35.—*“ Whoever shall be a lamp unto themselves, shall reach the very topmost height.”’ These passages also show the pure nature of the soul. 9 66 JAINISM AND BUDDHISM The Jain Saint Sri Yogindra Acharya says in Y ogasara : AT ATT AT Me as treay were | a oer aa aI: ok cal rere SA Il Appa appau Jau munaht tau mvvanu laheht, Para appa jau muntht tuhum tahu sansara | bhaméhi 12. so Lt you will realize yourself, then you will have Nirvana, but if you consider yore as something else. you will roam about in the world.” Sacred Books of the East, Vol X, 1881 by F. Max Muller. Dhammapada, Chap. XII, Self. S. 160. ‘Self is the lord of Self, who else could be the Lord? With self well-subdued, a. man finds a lord such as few can find.” | | S. 165. ‘ By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another.” Here also the soul is referred to. It becomes pure on the removal of all the impurities of the five “einen The soul is itself responsible. | The same idea has been expressed by the Jain Saint Pujyapada Swami in his Samddhi Sataka : ATAMATAATAST AHAAATTIAT S| TE WATHARRT A FAT SHAT TATA: Ih I Nayatydtmdanamdtmaiva janma nirvana meva cha, Guru radtmatmanastasman nanyosti paramarthatah 75. EXISTENCE OF THE SOUL 67 “The Self carries itself to births and also to Nirvana; therefore really the self is the lord of the self ; in reality, there is no other lord of the self.” Dhammapada Chap. XVIII. Impurity. S. 238. ‘“ Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into_ birth and decay.” Chap. XXV. The Bhikshu. S. 369. ‘ O Bhikshu, empty this boat ! if emptied, it will go quickly; having cut off passion and _ hatred, thou wilt go to Nirvana.”’ S. 379. “‘ Rouse thyself by thyself, examine thyself by thyself, thus self-protected and attentive wilt thou live happily, O Bhikshu!” 7 S. 380. “For self is the lord of the self, self the refuge of the self; therefore curb thyself as the merchant curbs a good horse.”’ | Tuvataka Sutta of Sutta Nipata by Fausbold. (1881). 2/916. “Let him completely cut off the root of what is called Papancha (delusion) thinking “I am wisdom,” so said Bhagavata—“ all the desires that arise inwardly ; let him learn to subdue them, always being thoughtful.” The above refers to the soul. Pinjaya manava pukkha. 11/1133. “As the bird, having left the bush, takes up his abode in the fruitful forest, even so, I 68 JAINISM AND BUDDHISM having left men of narrow views, have reached the great sea, like the Hansa.”’ The Pali words are:— fast aa Haas vets qa Aeaa aqTAzT | ag ff ae agate wa nerata data asters il Dijo yatha kuvvanakam pahdya Bahukkalam kananam avaseyya Evam vt aham appa dasse pahdya, Mahodadhim hansoriva ajjha patto. Path of Purity by Buddha Ghosh. Translated by P. Maung Tui XX P. I & II P.