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(5) Uttama sattya or highest truth, refrain from false-hood. 148 JAINISM AND BUDDHISM (6) Uttama samyama or highest self-control, restraint of senses and compassionate dealing. (7) Uttama tapa or highest austerities, control of desire and self-meditation. (8) Uttama tydga, or highest charity, to bestow alms of food, medicine, knowledge and fearlessness to the deserving. (9) Uttama dkinchanya or highest non-attachment, not to regard any non-self to be one’s own self. (10) Uttama Brahmacharya—highest chastity, refraining from thoughts of sexual enjoyment. The Twelve meditations are :— (1) Anitya or transitoriness—All created things and modifications are destructible such as riches, family, body, pleasure, pain, impure thoughts etc. (2) Asarana or unprotectiveness, no one can protect us from death and karmic effects. (3) Sanséra or worldly wandering, all the four conditions of existence, hellish, celestial, sub-human. and human are full of sufferings and are therefore to be avoided. (4) Ekatva or solitariness. The self is alone responsible for its actions; alone it is born, alone it dies, alone it has to suffer. Its nature is free from all non-self, (5) Anyatva or otherness. All the good or bad karmas, body, different objects, conditions and non-self thoughts are other than one’s own self. THE PATH OF NIRVANA OR LIBERATION . 149 (6) Asuchitva or Impurity. Body and its con- tents are impure; one should not be deluded by this impure body. (7) Asrava or inflow. Wrong belief etc., are the causes of inflow of good and bad karmas. (8) Samvara or checking. Right belief etc., are the causes of checking the karmic inflow, (9) Nirjaraor shedding. Right self-concentration, equanimity. and non-attachment are the causes of shedding karmas. (10) Loka or universe. Universe is uncreated, eternal, full of self and non-self substances. It is changing on account of conditions, but indestructible on account of the root substances. (11) Bodhi durlabha. Difficulty of obtaining know- ledge. It is very difficult to understand the true path and also to follow it. When once it is known, it should be pursued carefully and wisely. (12) Dharma or the True Path. True path is right belief, right knowledge and right conduct. This is the means of liberation and perfect bliss. Conquering of Twenty-two Sufferings :— The sufferings are: (1) Hunger (2) thirst (3) cold (4) heat (5) biting of mosquitoes, etc. (6) nakedness (7) dislike (8) woman (9) walking (10) sitting (11) sleeping (12) abuse (13) beating (14) asking alms (15) Failure to get alms (16) disease (17) contact with prickly shrubs (18) dirt (19) honour or dishonour 150 JAINISM AND BUDDHISM (20) conceit of knowledge (21) ignorance (22) slack belief. Five Kinds of Right Conduct :— (1) Sémaytka—equanimity or self-concentration. (2) Chédépasthapand—-Recovery _ of equanimity after a fall from it. (3) Parihdra Visuddhi—Pure and absolute non- injury. (4) Sukshma sémpardéya—Slightest passion. (5) Y athakhyadta—ldeal and passionless conduct. Checking of the subjective inflow and bondage of of mind, body and speech activities is said to be Guptt or restraint of mind, body and speech by engaging oneself in self-contemplation. All the kinds of subjective inflow or Bhdéva asrava, mentioned in the Jaina scriptures, if compared with the asravas dealt with in the Buddhist literature will be found to agree with one another. See Majjhim nikéya savvdsava sutta the second. Some purport of the above is given below :— AH TTA TAHA :—aea “TATA Fate RUTay aeTat aT ATATAaT A TUSTT STH TT FTAA qelatt ATA at waraat a scene Sorat aT waTaat wat sacar at afrereat a Sasa saat at afiaradt gia et aca TATA ATAAT. Katame, dhammé manasi kar antya :— Yassa dhammassa manasi karoto anuppanno Vad kamasavo na uppajjati uppanno va THE PATH OF NIRVANA OR LIBERATION 151 Kama savo pahiyatt, anuppanno vd bhavd savo Na uppajjati, uppanno va bhava savo pahiyatt, Anuppanno va avijjdsavo na uppajjatt Uppanno va avijjdsavo pahiyati, ime dhammd manast karniyd.”’ ‘What thoughts should be kept in mind ? :-— That thought which prevents rising of sensual desire already not arisen, and that which destroys sensual desire if arisen; that thought which prevents rising of desire of existence already not arisen and that which destroys desire of existence if arisen : that thought which prevents rising of ignorance already not arisen and that which destroys ignorance if risen should be kept in mind.” AaNaA Ae AAA ABA...vTAeGTA FE aaTTT aT. era FEN ve Se Tee Us ATH ATT aun ila aorac ete seta (%) aleaaerat (%) abaa aa (3) saat AUT aes (3) aarat be ax aarana (4) aaaat vara ata (¢) at a aat..=Fata ork waa at ar sat al... = ae apaaenaazar...... za feign alga gaat faire tatztantza falgaaraa tztza- sl agi ae a aftqata aratat STATO arate aqfzate grate Faaeate sorarafe...at zz t Srata ane Sach ares aq Daaqeane...ay Tear ne aq quatcrar anata afeaat asa Tag Arata 152 JAINISM AND BUDDHISM a bat juian > 271 ~ aN fe ay ae ~— RUA Garwatta ata (4) aaratafE (2) Taras (2) deere gerarar. ‘“ Ahostm aham atitam adJha nam...... bhavissamt aham andayad tam addhanam pachchappannam add hanam aham asmi—tassa evam manasi karoto-chhannam ditthinam anuatard ditthi uppajjati. (1) attht me atta. (2) nattht me atta...... (3) attand attanam sanjanami. (4) attand anattdnam sanjandmt. (5) anattana atténam sanjandmi...... (6) Yo me atta...Kammdanam vipdkam patisam- vedett, so ayam atta nichcho dhuvo sassato avi-pari- nama dhammo. Iti ditthi gatam dittht gahanam ditthi kantdram, dtttht visukam ditthi vikanditum, ditthi sanyojanam dtttht sanyojana samyutto...na pari much- chatt Jatiyd, jard marnena sakehi pari-devehi dukkehi domanassehi-upd-ydsehi...... so idam dukkhanti, yoniso manast karoti, ayam dukkha-samudayoti...... ayam dukkha ntrodhott,—ayam dukkha-nirodha gémini-pati pada, tassa evam manast karoto tini sanyojana nt paltyantt. (1) sakkdya ditthi (2) vichi kichchd (3) Silabbata para mda so.” “ I was in past time,” “I will be in future time,” “Tam in the present time ” :—On creating such notions in the mind, he will have one of the six (wrong) views (1) my soul is (2) my soul is not (3) ‘I know soul by soul’ (4) ‘I know non-soul by soul (5) I know soul THE PATH OF NIRVANA OR LIBERATION 153 > non-soul.” (6) ‘This my soul which experiences the ‘ripening of karmas is eternal, indtstructible and unshake- ~ able and has the nature of unchangeability.’ Thus arises the net of (wrong) belief, jungle of belief, the thorn of belief, the cloud of belief, the bond- age of belief. On account of this bondage of (wrong) belief the soul is not saved from birth, old age, death sorrow, weeping, pain, grief and miseries. He who actually understands “this is pain,” this is the cause of pain; this is the cessation of pain; this is cause of its cessation, removes three kinds of dirts (1) identifies himself with body (2) doubt engages in vows and rituals only. Thus the asrava of wrong belief should be removed by right belief. Note.—Really Nirvana or the pure soul is realizable only; it cannot be grasped rightly through mind. Whatever notions an ignorant soul forms in his mind about the soul are not the real facts, about the soul, but they are quite against the reality of the soul. In the above statement of the Majjhima nikaya six kinds of wrong beliefs about the soul are described (1) my soul is—here the real soul is identified with the impure condi- tions of the soul due to ripening of karmas—therefore it is a wrong view. (2) My soul is not—here total non-existence of soul is maintained. (3) I know soul by soul—here also the thinker’s mind grasps the impure condition of the soul to be the real soul. He does not take the pure and unthinkable soul into his mind; 20 154 JAINISM AND BUDDHISM therefore it is also a wrong view. (4) I know non-soul by the soul. Here he understands that, he acting through mind and senses and thereby knowing others, is the real soul. This is also a wrong view. He does not consider the pure soul which does not require help of senses and mind, but which can know all himself and others independently. (5) I know soul by non-soul this is also a wrong view. He understands that mind and senses which are not the soul, can know the soul. (6) My soul which experiences the ripening of karmas is eternal and unchangeable. This is also the wrong view, because that impure soul which experiences fruits of karmas is not eternal but is changeable. Here also the pure soul of Nirvana has not been taken into con- sideration. These six kinds of wrong beliefs maintain something else than the real pure soul. Whoever believes in the Nirvana or the realizable pure soul, he removes all these’ wrong views. Then he does not identify his pure soul with the five spheres, body, feeling, perception, mentation and (impure) conscious- ness. All his doubts are removed, although he follows practical rules of conduct, he believes them to be rejectable. He maintains that only pure concentration or Samadhi is adoptable. This is the right view or right belief or Samyak darsana. In fact such is the statement of the Jain Saints also about right belief or Samyak darsana. THE PATH OF NIRVANA OR LIBERATION 155 The Jain Saint Kunda Kunda Acharya says in Samayasara :-— Sraea ofr cent fasta ora fasts ATET CTSA RTA ore ahs oie ~ 7 arte n ATs wz aaa GaTasyedta atcurrar. Jivassa natthi régo navi doso neva vijyade moho, No pachchaya na kammam no kammam chavt se nattht 56 Nevaya jiva tthand na guna tthand ya attt jivassa, Jenadu ede sacve puggala davvassa part nama 60 In the pure soul, there is neither affection nor hatred nor delusion, neither causes of adsrava, nor karmas, nor quasi-karmas even. 56.