English
The Buddhistic literature mainly describes the soul in an indirect way, showing all that is foreign to its nature, but the nature of Nirvana has been clearly described in a direct way. The Jain literature also has described the soul in an indirect way, showing the absence of that which does not belong to it. The following passages will show both the direct and indirect mention about the soul in the Jain literature :— (1) Samayasdéra by Kunda Kunda Acharya. aetral GY GSl TAITTATAAT Aare | ort sitter Asat Gaara sro TeaTEA ATS tl 2 Il Ahamikko khalu suddhé damsana nana mato saya- rivi, navi atthi majjha kinchiva anunam paramanu mittamvi (43). “T (am) one, (i.e. myself) really pure, full of perfect knowledge, ever non-material. Another (ie. the non-self) is never mine in any way, even to the ex- tent of an atom.” sraca oreeragreny orf atat orf cat ofa a Brat | ofasa 1 atre o & Barer of Base ti &% Il free orfter caTt oe TAT Ota fASKy ATT | Ott GAT oT BTA THEA Arla SB orfee7 Il 4% Il EXISTENCE OF THE SOUL 77 Jivassa nattht vanno navi gandho navi raso naviya phaso. Navi rtivam na sariram navi santhanam na sanghadanam. Jivassa nattht rago navi dos6 néva vijjadé moh. Na pachchaya na kammam no kammam chdvisé nattht 56. “In the soul, there is no colour, no smell, no taste, not even touch, not any material form, nor body, neither material figure nor any kind of bones.’ 55. “In the soul, there is no attachment, no hatred, no delusion, neither causes of dsavds, nor Karmas and not the no-Karmas (materials forming outer body).”’ (2) Niyamasdara by the same author. UTE UTCTTAT TAR aATAT AYATATNTSAT | wa ofS BLA AAA wey HAT Il Ore Areal TST 1 Aa TaN oT Heer ATS | wa OS ACSA AYA Tay HATA I NS ~ Le bn OT UTE Brel AT OT Aa ATAT TT aia alet | aT 1 SHCA AYA Wa HAM II Naham ndraya bhdvo tiriyattho manuva_ deva pajjao, Katta nahi karaidd anumanta neva katttnam 78. Naham Badlo buddho na cheva taruno na kdéranam tesim. Katta nahi Karaida anumanta neva Katttnam 79. Naham Koho mano na cheva maya na homi lohe him Katta nahi Karaida anumanta neva Kattinam 81, 78 JAINISM AND BUDDHISM ‘‘T am neither hellish, nor sub-human, nor human, nor am I in the celestial condition. I am neither the doer, nor do’ I induce others to do, nor am I the appro- ver of the doers.” 78. ‘‘T am neither a child, nor old, nor a young man, nor the cause of any of them. I am neither the doer, nor do I induce others to do, nor am I the approver of the doers.” 79. “Tam neither anger, nor pride, nor deceit, nor greed. I am neither the doer, nor do I induce others to do, nor am I the approver of the doers.” 81. PABUINASTA HASTA ASIA BEAST | PASAAAENTa Ble zz Fraz oat i &E Il Prana oft AaE TAT ote TET HE | arorts Teale Bet Are ais Fras oat | &o Il Kevala nana sahadvo Kevala damsana sahava suha mato, Kevalasatti sahad v6 s6ham idi chintaé nani 96. Niyabhdvam navi muchae para-bhavam neva génhe Keyim Janadi passadi savvam séoha idi chintaé nani 97. ‘““A Right-Knower meditates that that which has the nature of independent knowledge, independent perception, is blissful and has the nature of independent power is ‘I’.’”’ 96. ‘A Right-Knower meditates that that which does not give up its nature and does not adopt another’s nature, but knows and perceives all is ‘I’.”’ 97. EXISTENCE OF THE Sour 79 wat A ATA seq oETaUTEUHy | Sat F afeT wat aed SaierayFET | 202 | Eko mé sdsad6é appa ndéna damsana lakkhano, Sésd mé bahird bhava savvé sanjéga lakkhand 102. “ My soul is ever one, eternal, having Knowledge and perception as (its) differentia. All the other thought-activities are foreign to me, due to connection with (non-soul).’’ TNASAAS TAFATAAM GAS Il 19% Il Jai Jaramaranarahiyam paramam Kammattha vajjiyam suddham Ndnde chau sahdévam akkhayamavindsa mach- chéyam 176. “A pure soul is devoid of birth, old age and death, is supreme and free from the eight Karmas, pure, having the four kinds of qualities of knowledge, percep- tion, power and bliss, is indestructible, eternal and unbreakable.”’ Such is the nature of Nirvana also in Jainism. (3) Samadhi sataka by Pujyapada. FATA STATA SCAT ACAAATAT SSE AAA AT ava AT A Bt A AT AE | 22 I Yéndtmana anubhiyé aham dtmanaivatmandat- mani, . 80 JAINISM AND BUDDHISM Séham na tanna sd ndsau naiko na dvau na va bahu 23 Yadbhavé susupt6 ham yad bhave Vyutthitah punah, ae ae Atindriyamanirdes’yam tat svasamvédya masmy- aham 24. “I am that which is realizable by me, in me, as it is, I am not ‘it,’ not ‘she,’ nor he, not one, nor two, not many.” ‘In the absence of which I was sleeping, in the presence of which I am awakened, that is ‘I’ which is supra-sensual, indescribable and realizable by myself.” (4) Istopadesa by the same author. maqazageamagarar ca: | AAATASTAAAT SHTATHASTHT ll RE Il Svasamvedana suvyaktastanumatré niratyayah, Atyanta saukhyavandtma lokdloka vildkanah 21. “The soul has the highest bliss, it knows the universe and the non-universe, is indestructible, is of the size of the body it occupies, and is realizable by the self only.” (5) Atmdnusdésand by Sri Gunabhadra Acharya. MASA: SAKA SATATATNTSATA: | ARIAS AAT HAA ATAATA TAT AAT Il £99 I qaeaaed At AAT WAT weat TAT | AFPSASAATSAAAATSATAT FT It V2 Ml AAA SHASTA: HAT ATH TAT TA: | RERIAl ASAT TLAAAAS: TY? Ml REE Il EXISTENCE OF THE SOUL 8] Jndnasvabhavah syuddtma svdbhdavdavapti rachutth, Tasmaidachyuti ma kankshan bhavdayej Jnana bha- vandm 174, Mamanyamanyam mam mated bhranté. bhavcarnave Nanyé hamahamevahamanyényo nyohmasti na 243. Ajdtonasvaro murtah Karta bhokta sukhi budhah ; Dehamatro _malairmukto gatvordhva machalah prabhuh: 266. “ The soul has the nature of knowledge, and the realisation of this nature is Nirvana; therefore one who is desirous of Nirvana must meditate upon self-know- ledge.” 174. “Having maintained myself as another, and another as myself, and being deluded, I have wandered in this Ocean of Worldly existence (Samsara) ; (really) I am not the other, I am the I, another is another, another is not I.” 243. : “This unshakeable Lord (soul) is uncreated, eter- nal, non-material, doer and enjoyer of one’s own self, blissful, knower, free from impurities and is of the size of the body it occupies.”’ Tatvarthasara by Sri Amritchandra Acharya. Watt MAay Al Arana A Arey | aaa Alita azarae a twa: | Pasyati svasvariipam yo jandti cha charatyapi Darsanajnana_ charttra trayamatmdiva sa smrutah, 11 82 JAINISM AND BUDDHISM ‘‘ He, who believes in his own nature, knows it and acts up to it, is said to be soul, an embodiment of the three, belief, knowledge, and conduct.” Samayasdra Kalasa by the same author. Mara Wie: BaAazaacara Faearatetaazarg | aaaasraar tad at Pare oitgeT I Achintya saktih svayameva devaschin matra chin- tamaniresa yasmat wee Sarvartha siddhdtmataya vidhatta jnéni Kiman- yasya parigrahena 12/7. “ Because the self is itself God, having unthink- able power and the unrivalled gem of consciousness and because all the purpose is served by its realization, therefore there is no use in grasping anything else.” alat Hua Aa aaa a HA atarta yaaa freaacenrag | Mage HOTQTAM ATA yaaa trad: a AH Te Il Jnam karott na na vedayate cha karma jandti kevalamayam kila tatsvabhavam Jananparam karana vedanayorabhavachchuddha SU abhdva niyatah sa hi mukta eva 6/1 0. The one who knows neither performs nor enjoys any action. He énly knows the nature of both, there- fore not being the doer or-enjoyer, but only knowing all else, he is fixed in his pure nature beso is liberated in reality. EXISTENCE OF THE SOUL 83 Laghusdmdyika path by Sri Amitagati Acharya. QUANTA TARA: AHAAATTAHTATEL: | . we x : SATA WIA: TAHT: ATATAETA HATHA Il Yo darsanajnana sukhasvabhdavah samasta samsdara vikdrabahyah, Samadhi gamyah paramdtma sanjnah sa deva devo hridye mamastam 13. ‘May that Lord of Lords, who has the nature of perception, knowledge and bliss, is .beyond all the worldly defects. and is named the highest soul, be enshrined in my heart.” wR: eat spate wate aaa: arfaTaerara: | ated derdt qaren a weaat stare: aaa I Ekah sada sasatiko mamdatmd vinirmalah sadhi- gama svabhavah, Bahirbhavah santyapar samasté na’ sdsvatéh karmabhavah svakiyah. 26. “My soul is always independent,. eternal, pure and has .the -nature--of. consciousness, all .the others (conditions) beyond me are not eternal, due to Karmic effects only.”’ Sravakdachara by the same auth araqaana farrad aepaaahratcarstay | AMAA Baa sa AAA AYAAAAATMAAAT Il Jnénadarsanamayam nirdmayam mrityusambhava vikdra varjitam. Amananti sudhiyétra chétanam suksmamavyaya mapasta kalmasam 89/15. 84 JAINISM AND BUDDHISM “ The wise men maintain the conscious being as the embodiment of knowledge, and perception, disease- less, devoid of defect, of death and birth, fine, eternal and free from dirt.” Ekatva Saptati by Padmanandi. ania fe Sart patra sea | SUaTEA TAT: Te TyM sar: i PASM TH MSTA aeat az | aaatca fe ard eee BaTyT I Wx axa Fat azar a aaa: | HIATT AIT ATA Alay AlAz Il Ekameva hi chaitanyam suddhanischayato-thava, Kovakdso vikalpandm tatra khandaika vastuni 15. Ajamekam param sdntam sarvopadhi-vivarjitam, Atménamdtmand jndtva tisthe ddtmani yah sthirah 18. Sa evamrita margastha sa evamrita-masnute, Sa evarhan Jagannathah sa eva prabhurisvarah 19 Kevalajnana_ drik saukhyasvabhévam tatparam mahah, Tatrajnatena kim jndtam driste dristam srute Strutam 20 EXISTENCE OF THE SOUL 85 Suddham yadeva chaitanyam tddevdham na sansayah, Kalpanayd naydpyetaddhina’ mdnanda— mandt- ram 22. “From the pure, real point of view, it is one conscious being, there is no room for any other notions in that unbroken substance.” 15.