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Three Gupti or restraints are control over mind, body and speech. These thirteen kinds of conduct are for the monks trom the practical point of view. Dravya-Samgraha says :— = = ° ~~ !~ baa” ° ante F Syst + ae aA I 4e | Bahtrabhantarakiriyaroho bhava-karanappand sattham, Nantssa Jam Jinuttam tam paramam samma- charittam. ; Cessation of external and internal activity for the destruction of causes of the worldly existence by a right knower has been said to be the real right conduct by the Jina. Self realization or self-absorption is surely the real right conduct. Note.—The readers must note that the Buddhist books describe the ecight-fold path of liberation which 172 JAINISM AND BUDDHISM agrees with the three-fold path of liberation described in the Jain books. Samyak dristi—right view and Samyak sankalpa— right determination, are included in the Samyag darsan— right belief and Samyag jnana right knowledge of the Jains; while the remaining six ie., Samyak vachana— right speech, Samyak karmante—right action, Samyak- ajiva—tight livelihood, Samyak-vyayama—tright effort, Samyak smriti—right recollection and Samyak samadht —right concentration are included in Samyak charitra— right conduct of the Jains. Just as self-concentration has been prominently said to be the means of deliverance in the Buddhist Books, so also it has been said in the Jain books. Let us give some passages from the Jain books. (1) Dravya Samgraha of Sri Nemichandra :— afadty areaes art TST A GAT rar | ANE VARTA FA AT AATAAE Il Bs Il Duvihampi mokkha hewn jhane, patinadi Jam muni niyama, Tamha payattachitta juyam jhanam samavbhasaha, “ Because a Saint while absorbed in self-concentra- tion gets both the causes of liberation, (practical and real), therefore (all of) you practise self-concentration with careful mind.” THE PATH OF NIRVANA OR LIBERATION 173 (2) Samayasdra Kalasa says : URATATAT F UNfaAaaT Sari Tes | waa fataate aentatt vars 4 Fafa i aaaaatat Bens cera | aisayy aaaey ar arf fasta Eko moksa patho ya esa niyato drig Jnapti vrittydtmakas Tattratva sthiti meti yastanisum dydyechcha tam chetati, Tasmin neva nirantaram viharati, dravan tar dnyaspris an, So vasyam samayasya sara machiran nittyodayam vindati, 47/10. “The path of Liberation is one which is a combina- tion of real right belief, right knowledge and right conduct. He, who not having connection with all the other substances day and night stays in it, meditates upon it, relises it and always walks in that same only, necessarily and at once experiences the essence of soul shining for ever.” (3) Samadhi sataka says :-— az waaaarars WATT | aq Ty AANA AAT AT AATTA Il & I Itidam bhaveyen nittyamavacha gocharam padam, Svata eva tadapnoti yato nd vartate punah 99. “ Thus meditate upon this eternal and inexpressible path, by which only one can reach that from which there is no return.” 174 JAINISM AND BUDDHISM (4) Istobadésa says :— aratgea fated sraaicate: Raa: | Baa Wala: GTA ATTA: Il 29 Il Atmanusthaéna nisthasya vyvahara bahth sthiteh, Jayate parmaénandah kaschidyaogena yoginah. 47 “On being fixed in real self-conduct and remain- ‘ing outside the practical one a kind of highest bliss is experienced by a meditator by force of concentration.” aaa Meee BATA AAI | a arat faa ait aes AAA: Il 2c Il Anando nirdahatyudcham karméndhana manaratam, Na chasau khidyate yogi bahir dukkhe sva chetanah. 48 “This bliss continuously burns groups of karmic fuels; the meditator at that time does not feel pain being inattentive to external miseries.” (5) Tattvdnusdsana says :— a a qiaeed Aereararersaraa Biase | AMITIAAEG LATA QIIT: BATATNSMTAS |! 22 Il mara facta a: Weeds ats: | aga (ARea: BAITED TAIT IE Il mena aaa a vara aT: | ART ATTEN LATTA FABIANA Il G2 Il Area: RITA farENt AA ATTA | Rat sar Saas Braet kata ATTA Il S's Il MAA Ala ALATRAT LaTATa ANAT AAA | ATTA AAT IAL TTATEAT THAT Il ck Il THE PATH OF NIRVANA OR LIBERATION Y73 Tearg: Se Ma zara a enter Rerreagatanrd i TA T2477 Il 243 | RAAT BAVIAT aTaeay faa aeaqE | a waa qatata TETRA ll 2% I] TAA aA aA Oat FS ASA HSA Ale Ta a: eee WaT Fal Gaara Screg eaeararerty | Say Taq egteeita TAT TAT I WS% I ra aT Gaqea Faq taaaeay WIZ: Ie aenata: pert WAL | RR Il Sacha mukti hetu riddho < Jyane yasmida-vapyate dvividhopi Tasmidabhyasantu 2h yanam sudhiyah sadapyupd- sydlasyam 33 Ekagra nirodho yah parispandena varjitah Taddhyanam nirjara hetuh samvarasyu cha kadranam 56 Svdtmanam svdtmani svena dhyayetsvasmai svato yatah Satkaraka mayastasmdad dhydna-matmaiva nischayat 13 Sangatyagah kasayaném nigraho vrata dharanam Mano ksanam Jayascheti samagri dhyana sddhane 75 Svddhydayat dhyana madh yastam chyanat svddhyaya mananet Dhydanasvédhydya sanipattya paramdtna prakdsate Sd 176 JAINISM AND BUDDHISM Didhdé suh svam param jnatva sriddhaya cha yatha- sthitam, Vihdyt nyadanartht tvat scameva-vaitu pasyatu 143 Karmajibhyo samastebhyo bhavebhyo bhinna manva ham Jna svabhava muda sinam pasyedatma namatmana 7 164 Samadhis thena yadydtma bodha tma nanubhuyate Tadd na tasya tadchyanam murchhavan moha eva sah 169 Yatha yatha samachydti lapsyate svatmani sthitim, Samadhi pratyayaschasya sphutisyantt tatha tatha 179 Dhyanasya cha punar mukhyo hetu retachch atustayam, Gurupadesah sriddanam sadu bhya-sah sthiram manah 218 “ Because both kinds of practical and real paths of liberation can be attained in self-concentration, therefore the wise after giving up slothfulness, should always practise concentration.” “Attention to one special object (soul) without wavering is concentration. It is the cause of checking karmas and shedding them also.” ‘“ Becauce the soul concentrates upon itself, in itself, through itself, for itself and from itself, therefore the soul itself present in the six cases is concentration, from the real point of view.” THE PATH OF NIRVANA OR LIBERATION 177, “Renunciation of property, control of passions, practising of vows and conquering of mind and senses are the materials for the practice of concentration.” “Practise concentration from scriptural reading, and come to scriptural reading from concentration— thus by the gift of concentration and reading the pure soul is enlightened.” ** He, who wants concentration, should know and believe the self and the non-self as they are and then giving up the non-soul thinking it to be useless, should perceive and know the self only.” “ He should always see the self through the self, as distinct from all the thought-activities arising by karmas, having knowledge as nature and indifferent to others.” “As far as the concentrating person attains steadi- ness in his own self, so far the glories of concentration would be realised.”’ “ Again there are four special causes of concentra- tion:—(1) Instruction from a Teacher (2) conviction (3) continual practice (4) and steady mind.” (6) Vairagya mdla by Chandra. fava face aente a214 Ta ta AAT a ears | He He aaa a as: wa wa Has Ars Aehem: NEI qa aa faraias ot Gy iy fara | ea &4 Alaa Alay at at Ara awa ATT Il %e, I faaa fas 2eea fas areray HAR Te | wat eet ata as Fo HAS HST STII Go I 23 178 JAINISM AND BUDDHISM Virama Virama bahydadi padarthe, rama rama moksapade cha hitarthe, Kuru Kuru nija Karyam cha vitandrah bhava bhava kevala bodha yatindrah. 68 Munche Munche visayadmisa rogam lumpa luimnpa nija trisné rogam, Rundha rundha manasa matangam, dhara dhara jiva vimala tara yogam 69 Chintaya nija dehastham siddham Alochaya kayastham buddham ‘ Smara pindstham parama vissuddham kala kevala keli Siva labdham 70 ‘““Be unattached to all the foreign objects. Be absorbed in the useful path of liberation, do the duty of the self carefully, and become the lord of saints, gifted with perfect knowledge.” 68 “Give up the desire of sensual enjoyment like flesh, remove the disease of desire, control the mind- elephant and adopt the pure concentration, O Soul!” 69. ‘“ Meditate upon the perfect soul living in your body ; think of the enlightened one staying in your body. remember the purest one in the body and take ease in the independent amuser who has attained the Bliss.” (7) Tattva sara by Devasena says :— Atal AMAT Al AYN WAZ At ATret | MIS Mrz seq AT TSE AAT BS Il LE | ama taza fatsa asala waar arat | THE PATH OF NIRVANA OR LIBERATION 179 a Stsa wast Geaers fragt |) 43 1 BT acqry arate aaa Aquos Sage | a cag daca Perea corey att ATE | ey I Tamha abbhasau sadé muthunam raidosa va moho Jhayan niya appanam Jai ichchai sdésa yum sukkham. 16 Nana mayam ntya tachcham milliya savvevi pargaya bhava Tam chhandiyo bhavejjo suddha-sahadvam niyuppé- nam | 7 | 43 Joappanam jhayadt samveyana cheyandi uvajuttam So havat viyu réyo nimmala rayu uappa o Sahu 44 “ If you desire eternal bliss, then giving up affec- tion, hatred and delusion, always practise your own self. 16 ‘“ Excepting one’s own nature which is full of enlight- enment all the other conditions are: non-self ; leaving them, one should meditate on the pure nature of one’s own self.