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Neither there are soul classes nor spiritual stages in the soul, because all these are the modifications of matter only, (because they appear in soul in connection with matter). Samayasadra Kalasa says the same :— qOTaTaT Tears ATA SATA FA: | AAARARAA TART SATATSN: STSTAH TATA I Varnddyd va raga mohddayo va chinna bhavah sarva evdasya punsah. Tenaivdntastattvalah pasyto mi-no drtstah syurdyista mekam param syat 5/2. All these colours etc. or affection and delusion etc. modifications are other than the pure soul; therefore 156 JAINISM AND BUDDHISM while realizing within the self, these are not realized, only the highest one is realizable. Note.—This pure and highest one is nothing but the nature of Nirvana. Thus the subective inflow of wrong belief is removed by right view or right belief. Jainism and Budbhism are one in this point. HAN BAM BAT Telasat:—_ sag wea al- fat wegiga dae ayat eda—aaiza aac aan eca......awia dac aqyat faexfe...... | Retgaaardga fect... aia aac agar faetd......aaiea dat agat frac waza faecat TST aaa ara ataraaeta. “ Katame dsavdé samvard pahdtavva :—Bhikkhu patisankha yoniso chakkhun-diya samvara sanjutto vtharati, Sotendiya samvara sanjutto vtharatti, Gha- nendiya samvara sanjutto viharati, Jihvendiya samvara sanjutto viharati, Kayendiya samvara sanjutto viharatt, Manendiya samvara sunjutto viharati, Assa viharato- uppajjeyyum dsava, Vigatta pari lahe na honti.” “ What asavas should be removed by restraint— Samvara :— The Saint, knowing the senses and mind separate from his self through self-discrimination, walks under restraint of eye-Sense, ear-sense, nose-sense, tongue- sense, body sense and mind sense. Thus the destructive rise of AsavAs is restrained.” THe PatH OF NIRVANA OR LIBERATION 157 Note.—In the Jain scripture vowlessness is said to be the second cause of subjective inflow and its check- ing i.e, by following five vows of non-injury, etc. Here in the above statement restraint of five senses and mind is said to check vowlessness. So it is quite right, because restraint of these six senses leads to non- commission of the five sins viz., injury etc., due to lust and sense-gratification and thus the five vows of non- injury, etc. are actually observed. He who has full control over his senses, mind, and thought will never injure any one, nor speak untruth, not steal any- thing, not act unchastefully, nor have attachment for possessions. The same idea has been expressed by the Jain Saint Sri Umaswami in his Tattwartha Sutra, 6th Chapter :— sheaatataaa: wag Iwata: ec = , gaa wat. Indriya kasdéya vrata kriya pancha chatuh pancha pancha vinsatisankhya purvasya bhedah, vi, 5. “Five senses, four passions, five kinds of vowless- ness and twenty-five kinds of activity are the kinds of worldly ‘ asrava’.”’ Note.—Here five senses have been said to be the main causes of anger, vowlessness, etc. When senses are controlled, every other sin is restrained. ean aaa weaaarqaraca:—equiceaanrt- 158 JAINISM AND BUDDHISM TAA Tata fats aq a@neara wWearata, ara- weatta wes ad—tend ofsaats aazart aqaaqzta a Aza MATAAT aaa Ata BITC fates arara fafeaattaa serratgerera:—zie- abate waasa a arghetans...aaea wza- ata araza diaea afearara......freradtea Yrs mira we saft......aeq ea anzaaat sq Sey araa fama after wfaaat ca aa arear fmagitera vet <i araaieeaar veracar. ‘“ Katame dsava pate sevand pahdtavva :—Bhikkhu patt sankhé yoniso chivaram pati sevate yd vadeva sttassa—...Unhassa...dansa makasa vd té tapa stirim sapa samphassanam pati ghataya, ydvadeva hri kopin patichcha-danattham,...... vindapdtam patisevati na va davaya na madaya na manda-naya na vibhusanaya: yiwadeva imassakdyassa thittya ydapandya, vihinsa- parttay:t brahmacharyd muggahdaya. Iti puranam cha vidanam patihankhaminavam cha vedanena uppades- samt, ydtra me bhavissati anavajjata cha phasuviharo chatt,...senasanam pati sevati ydvadeva sitassa pati- ghatayd...gilana parichchaya bhe-sajja parikkharam pattsevate...assa bhikkhave apatt sevato uppajjeyam dsavad vighditdé paritaha, potisevato evam sa te dsvd vighata-paritaha na honti-ime ésavd patisevana paha- tavva.”’ THE PATH OF NIRVANA OR LIBERATION 159 “What Asavas are restrained by careful dealing (note :—pati sevana appears to be the equivalent of samitt in Jainism). The Monk, knowing himself separate through self-discrimination, uses clothes to keep off cold, heat, mosquito-biting, air, sun-shine, serpents, etc. and for shame; takes alms not for sport, nor for pride nor for glory, but for keeping the body, to be saved from injury and to follow chastity; so that old troubles may be removed and new ones may not arise and that my journey of life may go on defect- less, and I may walk easily. He uses seats and beds for the removal of cold, etc., takes medicine for the removal of diseases—all these functions are done with carefulness; then those harmful dsavds which would have been caused by carelessness would not happen. “ say areal atataal Wlasal :-—_ Ares aWea- aMataal alateta diaea sazes frases frat AY FAAHATAAT TACT ARLAATA ZEIT ZT Wald AAAI SoA aaa aaa gata fad Ba FSR AAlaTA ARATITA WAC aS ES aca Ra waraarayat...... aetta..... 7a aaa atsaraat Tataear. ” “ Katame dsava adhi va sand pahd-tavva. Bhtk- khu pati sankhé yoniso khamo hott sttassa unhassa, Jighachchdya pipasaya dansa makasa vdatdé-tapa sirim sapa samphassdnanam durutcanam durdgatanam 160 JAINISM AND BUDDHISM vachana pathinam uppanndanam sdriri ike vedandnar dukkhanam tippanam khranam katukénam asdtd amanapanam pdna-hordnam adhivdsaka jdatiko hoti, assa bhikkhave anadhi vd sayato...no honti...ime dsavé adht vadsand pahdatavva.” ‘What dsavds are removed by calm suffering :— The Bhikkhu, full of self-discrimination, calmly suffers cold, heat, hunger, thirst, mosquito-biting, wind, sun-snine, touch of serpents, etc., hearing abusive words, bodily troubles, hard pains, unbearable to mind and other deadly matters ; then he removes all those harmful asavas which would have been caused by his not calmly suffering them ; thus dsavds should be removed by calm suffering. : Note :—The Conquering of 22 sufferings described in Jainism for the restraint of inflow includes what is described above. * Reet ATA TRASTTETA EAT : fare user ara AS eka, ae aeeq, a4 aTTUT, az HH, ate, ary, HERAT, Seq, Trad, aalrsh, atars, (ah asta) qTaey waraa fad aay adrat aid TaTed aes fre ait fe a aera WR wag ATH Aa T sated | a aatat J EA... qhtasta—aeta reas rater wilde aTeaT famat ater wRasaar & araar..... wetta—za aaa Weastargeracanr.” THE PATH OF NIRVANA OR LIBERATION 16] “ Katame dsava part vajjana pahd-taved :— Bhtk- khu patt sankhad yontso chandam hatthim, chanda- massam, chandam gounam, chandam kukkuram, ahim, Rhanum, khantaka dhinam, sobbham, papdatam, chan- dantkam, oligallam, (part vajjett) yatha rtipa and sane nisannam yathad rupa agochare charantam yatha ripe papake mitte bhajantam vijna sa brahmachart papakesa thanesu okappeyum so tan cha andsanam tan cha agocharam ti papake mitte ...partvajjett - assa_ bhtk- khave apari vajjayato uppajjeyyam dsava vighata part- taha parivajjayato te dsavd...na honti-tme dsavd parivajjana paha tavva.” What asavas should be removed by avoiding :— The Monk, full of self-discrimination, carefully walks avoiding the fearful elephant, rude horse, striking bullock, wrathful dog, serpent, column, thorny place hill, spring, pond and place of refuse. He avoids those unfit seats, and those sinful freindships on account of which the learned, chasteful monk may be liable to commit sin. Thus those harmful asavas which would have been caused by non-avoiding them are not caused. Thus Asavas should be removed by avoidance. Note.—This is included in the five kinds of care- fulness (Samiti) of the Jains stated before to avoid the inflow due to carelessness. “gaa avaa fara :—aeR wfsaarat- faat — word Alaa - eaTTAtTaTH - Ateearaaag- 21 ; 162 JAINISM AND BUDDHISM wth was ae ata wets fareta sata- ata, aaa vals — ae Re afaateaal SST area faaraaivatat faaaat a aaa - 2a araar faatzaqeracant.” “ Katame dsava vind dand pahd tavvd :—Bhtkkhu pati sankhd yoniso-uppannam kama vitakkam-vydpada vitakkam vihdmsad vitakkam-papake akusale dhamme nddhi vd seti pajahati, vinodete; vyantt karott, ana- bhavam gameti-assa bhikkhave avinodayato uppajjeyyum dsavd vighdta paritaha vinodayato te-na hontt-tme dsavd vinodeva paha tavva.” What asavas should be removed by destruction :— The Monk, full of self-discrimination, does not grasp the arising thought of sensual desire of anger, of injury and other harmful thoughts, gives them up, destroys them, ends them, and clears them off. Thus three harmful asavas which would have been caused by not destroying them do not occur by their destruction. Thus asavas should be removed by destruction. Note.—<According to Jainism, the ten rules of piety of highest forgiveness etc. described before include the above. “Ray AAA UIA Tetazar :—tas afzaarar- frat (¢) ata aaa arate (%) ara faa aatseit arate (3) fied aarsent arara (2) tifa aarceist arate (x) qeate Garsant arara (&) amt datsast arate (\9) Sten Gace urate. farted GontsRad THE PATH OF NIRVANA OR LIBERATION 163 facratatead, aeawgtond—aeaq Ha aaa SUSzT Araat TTT TTT waaat a zifa eH ATS AAAMSTASAT. “ Katame dsdva bhavani pahi tavvd :—Bhikkhu patt santha yoniso (1) sati sambojjhangam bhaveti (2) dhamma vichaya sambojjhangam bha veti (3) virya sambojjhangam bhaveti (4) piti sambojjhangam bhaveti, (5) passaddhi sambojjhangam bhiveti (6) samadhi sam- bojjhangam bhaveti, upekhd sambojjhangam bhaveti, viveka nissitam viraga nissitam nirodha nissitam vassagga parinamim-assa bhikkave abhad vayato uppay- jeyyum dsavd vighaté paritaha bhavayato-na_ hontt-Ime dsavd bhavana paha tavvd.