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“He, having known the soul, by himself as one, uncreated, highest, peaceful and devoid of all defects, remains steady in himself.” 18. ‘“* The same (self-absorbed) is staying in the path of immortality, the same enjoys the nectar of bliss, the same is the worshipful lord of this universe and the same is Almighty God.” 19. “That highest light has the nature of independent knowledge, perception and bliss; on knowing it, nothing remains to be known; on seeing it nothing remains to be seen, on hearing it nothing remains to be heard.”’ 20 ‘“‘ That which is pure consciousness is undoubtedly ‘I,’ really it is devoid of even this notion. It is the home of bliss.’’ Nischaya Panchdsata by the same author. yaa stare AaTatrat aeaeedathra | eraraaranes Ragraat AeaTa: I Farce fra: erate Pega | eaten AUTCa tHe Atfiraegeral TATA Il 86 JAINISM AND BUDDHISM Manasochintayam vachamagocharam yanmahasta- norbhinnam, ae San . Svdnubhava matragamyam: chidripamamirta‘mav- yddvah 2. i Natvatmano vtkarah krodhdadith:kintu karma sam- bant hat, | “SES orate. Sphatka maneriva raktatva-.. mdsritat ~ oe raktat 25. " May that soul which is not thinkable ioe mind, not Acectibable by speech, bodiless, realizable. by -self- absorption only, conscious and non- -material, _- protect 99 us. 2. . ““ Anger ete. are not the Soul S own real modifica- tions, but are caused by karmas, just as redness in a crystal piece is due to its contact with: the red flower.” 25. : ck Yogasara by Sri Yogindra Acharya. Gs AIAN Fs A Has oTaETs | AT AT APT FTE Az ares aang li Ge AIT AVA svyty Aeqaqeret | TATA FAIS WEEMS SE Wale wayre i Wey TE ATG | sa Aes, ACT FT I. Suddha > sacheyana' buddha dont kevala * mana SERGE TSS PF PY, poet EXISTENCE OF THE SOUL 87 So Epa ahitdina muhahu jai chdhau siva lahu 26. Pu osatd Winijrann u Jitannuvi sahiivavaharu, Chayahtipugguta gatiaehi. Jiulahue Ke bhava- pérurtote oF Ep Jehau suddga. dydsu Jive teham abbas utty Aydsuvi J claghetrg) int’ ‘Jayestppa cheyanavanty, 38. Ikkalau indiyg: rah Uf ma pe. vaya. kaya. ti suddhi, Appa appa munel. Eee Tyuent. ighu pavahi, siva siddht 85. ‘* The soul is pure,.cogscious,.t Buddha (enlightened), Jina (conqueror), having, the attribute of independent knowledge; if you.desire..the acquisition of Nirvana, then meditate, upan.it day.and night.” 26. | “* Matter is another, soul.is another, all practical S nditiong are another, give.up matter etc., grasp soul ply then thou shalt cross the Ocean of the world soon.” 54, ‘* Just -as thie sky is pure, so the soul has been said; know space to be unconscious but your own soul to be full of consciousness.” 58. “This sotis indépendent, super-sensual, devoid of mind, body and speech; if you concentrate upon it by yourself, then you will have the acquisition of Nirvana very ssom:” 85." | Paramdtmaprakdsa by the same author. aay arcsharg oT ATT TAN AT aut genta qa ofa onftrs Sita) aot aay azaus oratas wae | 88 JAINISM AND BUDDHISM Pa wn ete ola Aiea san ars i AAT ate Mreaas HH aE sear | Hl MAAS WAIST Seae TH Gore | ara fags oeras arate aers | frets trea aq aftr forgery ars i Mt TAT oTTAS Aes Fe arg | Ses St warg@e ces ana frig 1 Appa Gorau kinhu navi appa rattu na hoi, Appa suhamavi thila navi ndniu néne Joi 87. Appa bamhaua vaisu navi navi khattiu navi sesu, Purisu na unsau itthi navi naniu munain asesu 88. Punnavi pavavi kdla nahu dhamma dhammavi kd u, Ekkuvi appa hoi navi mellivi cheyana bhéa u 93. Appa Jhayahi nimmalau kim bahue annena, Jo jha yantah parampau, labbhaye ckka khanena 98. Mutti vihunau nana mau parmdananda sahé u, Niyamin Jotya appa muni nichchu niranjanu bha u 144, Jo paramappa nana mau so haun deu anantu, Johaun so paramappuparu ehau bhavi nibhantu. 306. a “The soul is neither white nor black, the soul is not red, the soul is neither fine nor gross. The learned know it through knowledge.” 87. EXISTENCE OF THE SOUL 89 “The soul is neither Brahmand nor Vatsya, nor Kshatriya, nor any other, neither it 1s man nor woman, nor of a commensex. The learned know it thoroughly.” 88. “The soul is neither merit nor demerit, nor time, space, medium of motion or rest, and neither body. It is nothing except the (pure) conscious thought- activity.” 93. : ‘Meditate upon the soul as pure; what will be the gain otherwise; by meditating upon that, the highest position can be procured in a moment.” 98. “© Monk, really realize the soul as non-material, full of knowledge with the nature of highest bliss, eternal and defectless.” 144. “As the perfect soul is full of knowledge, .so I am the infinite God; as I am, so the perfect soul, meditate on this without any doubt.” 306. Sara Samuchchaya by Sri -Kulabhadrécharya Acharya. ATA FIATATTA AAT PH TATA | St Wael WATE Aa BATS AM: | 22S Il Jnana darsana sampanna atma_ chee dhruvo mama, , Sésd bhavascha me bahyd sarve ‘samyogalaksa- nah 249. | “My soul is full of ehemicice and perception, is one, independent and eternal; all the other con- ditions outside me are due to connection with another.” 12 90 JAINISM AND BUDDHISM Tattvanusdsana by Sri minganena Muni. aa fe ATA SAT at areata: | Darcat faseni ste ATATAASAM: | ZS Il FAS ACHE ATHTETE AH TT: | AACA SEATEAAALTENT F H ll {8 I WATT Wa we MEA ARTA aaae TH BTA ATeT BIA Il 240 Il TESA Ie ATAT FHI SATA: | eared rearaes: TARTAR Nee tl Baa aq a ty rarqaeatad WT | ASEAN FT So eq aaguferat ll 2s Il Tathahi chetanéasankhya pradésé mirtivarjitah, Suddhatma siddha ruposmi jnéna-darsana laksa- nah 147. Ndnyosmi ndéhamastyany6 nanyasyaham na me parah, Anyastvany6é hame vahamanyo-nya syadha méva mé 148. Achétanam bhave naéham nahamapyastya-chétanam, Jnandtmadham na me kaschinnaha-manyasya_ kas- yachit 150. Saddravyamsmi chidaham jnata drista sadapyu- ddasinah, Svopdttadehamdtrastatah prathag-gagana va damurtah 153, Svayamistam nacha dvistam kintu-béksyamidam jagat, Nohamesta nacha dvesta kintu svaya mupe- kstta 157. EXISTENCE OF THE SOUL 9] “T am the pure soul, conscious, having innume- rable spacial units (in size), non-material, in the nature of the perfect soul and with the differentia of knowledge and perception.” 143. | “*T’ am not the other, nor the other is ‘I’, neither ‘I’ belong to another, nor another belongs to me; another is another, I am the ‘I’, another belongs to another, I belong to me.” 148. “JT never become unconscious, nor unconscious- ness becomes ‘I’, I am full of knowledge, nothing belongs to me, nor I belong to any other.” 150. “TI am always an existing substance, conscious, knower, perceiver, and also unattached, I have the size of the body I reside in, even then free from the body, and non-material like the sky.” 153. ‘This universe neither loves nor hates me, nor Is attached to me; I neither love nor hate it, but myself remain unattached to it.” 157. Tattvasdra by Sri Dévaseéna. FATT AAAS J ARATE | aufeazeqzarent TTaT=at aATEA ATT Ml LS I Wee rer 3 ATHY ATA lal A Ay Sarat | areorcracer frar forts AT ae aeTAT | &S I HATAEATA AAA TAA TTT FIT | gat Saronarat forts St ate aTAHTAAT Il 2% Il Sean PAA ST SAT | are frst Gar ferent wat forcrear il 29 92 JAINISM AND BUDDHISM Damsanandnapahéno asamkhadésohu muttiparihino, Sagahiyadéhapamdno néyavvo eris6 appa 17. Jassa na kého mano maya lohé ya salla lésao, Jaijaramaranam viya mranjano so aham bhanié 19. Phasarasartivagandhd-saddédi ya ya jassa natthi pund, Suddhé chéyana bhav6 niranjand so aham bhanio Nokammakammarahio kévalananaigunasamiddho 0, Soham siddhé suddhé nichché ekko niradlamb6, 27. “ This soul should be known to be having special qualities of perception and knowledge, with innumerable spacial units (like the universe), non-material, having “size of the body it occupies.” 17. “That which has not anger, pride, deceit, greed, thorn in thought, thought-paints, birth, old age, death, and any defect is ‘I.’” 19. “That which has not touch, taste, colour, smell, sound etc., but is a pure, conscious and defectless being sb ga. “Tam devoid of no-karmas (body etc.) karmas, and full of independent knowledge and other attributes: I am perfect, pure, eternal, one, and independent.” 27. Thus some quotations of Jain Literature have been given above in order to show how the soul is described in them from the real point of view. This is the pure soul and this is what is called Nirvéna. There is no difference between pure soul and N irvana at all. EXISTENCE OF THE SOUL 93 THE SOUL FROM THE PRACTICAL POINT OF VIEW. From the practical point of view, the soul is des- cribed in connection with bondage of the material karmas. All the attributes and .conditions which do appear through karmas are described. All this descrip- tion of the soul from the practical stand-point does almost agree with that of the five Skandhas of the Buddhists. This impure condition of the soul is not its real nature. When this condition is destroyed, then Nirvana is procured. This is what the Buddhist Litera- ture says that when these skandhas which are destruc- tible and are caused in connection with others are altogether destroyed, then Nirvana is attained. The Jain saint, Sri Nemichandra Acharya describes the nature of the soul in his Dravya Samgraha thus :— Stat Saar AAA HAT ATSTTCATT | Sra GAeat Ast Bl ATASTSSTE Il <I Jivo uvaogamas amutti katta sadehaparimano, Bhatta samsdrattho stddho so vissasoddha ai (2). The soul has nine characteristics. It is (1) living (2) has conscious attentiveness (3) is non-material (4) is the doer of actions (5) enjoyer of the fruits of actions (6) has the size of the body it occupies (7) wanders in the world (8) can become liberated (9) has the natural tendency to go upward.