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” 43 ‘“ The monk, who being attentive to self-realization meditates upon the self, becomes free from attachment, pure, and lord of the three gems—right belief, right knowledge and right conduct, 44 (5) Yogasara by Yogindra says :— Gs aaa 3a fry saa oT aes | a an agen que at ares Raere | 3% I HES AMT TITS Aes afsa aA | iso JAINISM AND BUDDHISM AU WAL WAST SE Naz waa Il “eo i ANY AeA Al TAL GSI AF ATEE | Ql AFANSA TAR SZ WAZ AaWMe Il < Il Suddu sacheyana buddhu Jinu Kevala nana sahau, So appa anudina munahu Jai chahau siva lahu 36 Je hau Jajjara naraya gharu tehau bujjht sarira, Appa bhavahu nimmalahu lahu pavai bhavu tira 50 Appa saruvai yo ramai chhandavi sahu Vavaharu, So sammaditthi havai lahu pavai bhava paru 8&& ‘‘If you wish to attain Nirvana, then day and night meditate upon the self which is pure, conscious. enlightened, victorious, and has all—knowledge.” 360. “Know this body to be filthy like a home of hell. Meditate upon the pure soul, then you will soon attain liberation.”” 50 “ He, who giving up all engagements, finds peace in the nature of the self, is the right believer able to cross the Ocean of Samsdra very soon.” (9) Brihat samdyika patha by Amitgati says :— mie qadice were aatias sfiice meas mrad Ayre Gare aacil | Tae THAR a AAA Hea TaABNT AAA ATA ANS A: Dat sftga i eel Suroham subhadhiraham paturaham sdrvidhika srt raha Tart PatH OF NIRVANA OR LIBERATION 181% Manyoham gunavanaham Vibhu-raham punsd maha ma grant liyatmannapahaya duskrit karim tvam sarvatha kalpanaim Sasavad dhyayd taddatma tattva mamalam nath sreyasi srir yatah. 62 * T am brave, wise, clever, having highest property, honourable, lord, qualified, the first of all men—all these harmful notions, O Soul, you should give up and always meditate upon that pure self, by which the Goddess of Nirvana can be acquired.” (10) Sdéra Samiichchaya by Kulabhadra says :— WaT wtadta: Bat Ts: fae: qearasat Barca Frag: | (es waa ay aga zeae faqad fagqeaai HARA HATA TAA lh Lee Il Aa RAAT: BT BAIA AZT Us | SBaeaarst Wars aaeT sTeT Toa Il CRS Il Bhavabhoga sariresu bhavantyah sada budhaih Nirvedah paraya buddhya Karmarati Jighrt Ksubhth. 127 Ydavanna mrityu bajrena dehasatlo nipatyate, Niyujyatam manas tavat karmardati pariksaye 128 Tyaja kamarthayoh samgam dharmadhydanam sada bhaja Chhindht snehamayanpasan mdnusyam prapya durlabham 129 182 JAINISM AND BUDDHISM “The wise, wishing to destroy the enemies of karmas, should always contemplate non-attachment with the world, enjoyments and body through high discrimination.” 127 “ As long as this hill of body is not broken by the adamantine death so long fix the mind on the destruc- tion of karmic enemies.”’ 128 | “Give up the company of enjoyment and property, break the net of affection and always adopt the right concentration, when you have acquired a human birth difficult to be had.” 129 (11) Sadbhédha — chandrédaya by Padmanandrt says :— | aanTAAa Sat shas Waa Tz AT VAT | Le eS THAT TATA Ata A Wasa RETA Il RF It Karma bhinna manisam svato-khilam pasyato vtsada bodho chaksusa Tatkritept parmatma vedino yogino na sukha dukkha kalpand. 21 “ The monk who realizes himself always distinct from karmas through the eye of pure discrimination, does not attend to pleasure and pain, although they arise through karmas, because he is attentive to the realization of pure soul.” araen afes sainehsa Pratt aaa a: | TATA aeaateal Araeq faawnaerz: | ee THE PATH OF NIRVANA OR LIBERATION 183 Bodartipa makhilai rupddht-bhir varjitam kimapi yattadeva nah, Nanyodalpa mapt tattva midrasam moksa hetu .riti yogantschayah. 25 “ That principle, which has the nature of know- ledge and is free from all defects, only belongs to us: there is no other principle like it which is the cause of Nirvdna ; such is the belief of the Monks.” AHN Yrs cag Mana HLATTA TAT: | TAMA Aas: aera ws aay I ee Atmabédha suchi tirtha mad-bhutam snana matra kuru tottamam budhah, Yanna yatyapara tirth koti bhih ksdlsyatyapi malam tadantaram. 28 “ Self-knowledge is a marvellous river, O wise men, perform the best bath here; that internal dirt, which cannot be washed by millions of rivers, can be washed by it.” (12) Ekatva adhikara by the same author, says :— aaa aad AAA IT | aatearrataa Bases Fata: ll Vs Il Samyogena yadayatam mattastat-sakalam param, Tat parityaga yogena mukto hamiti me matih 27 “In connection of which I have been coming on, that whole is apart from me; by its relinquishing I am liberated—this is my view.” [84 JAINISM AND BUDDHISM aaa Heder equaaazale | armed aga ae weneata arrAz ll 3% Il ARAQMNAAAT HAIHS WIAA: | azah ada faaaacaare: tle Il Tadeva mahati Vidya sphuran mantrastadeva Mt, Ausadham tadapi srestham janma-vyadht vind sakam. 49 Aksayasyd ksaya nanda maha Saati: -bhara sri yah Tadevaikam param bijam nihsre-yasa lasattaroh 50 ‘That (self-realization) only is the greatest learn- ing, that is the shining charm, that is the best medicine for the destruction of the disease of worldly existence.” ‘That only is the best seed for the tree of the eternal Nirvdna which supplies the greatest fruit of indestructible bliss.” art STE GANA AT ETA fara | syevaaet {aa ATAHAMAH: Il 2 Il Qraah WHA Aes awd We tay | area AAT TMA TTA fare | NEE I ara aga far TATA atx | Ita TSAATST Biz TAA SAT: | eS il Sdmyam svasthyam samadhischo yogas cheto nirodhanam, Suddhopa yoga ittyete bhavant ye kartha vachakah 64 Sdamyamekam param karyam sdmyam tattvam param smritam, Sdmyam sarvopadesandimupa-deso vimuktaye 00 THE PATH OF NIRVANA OR LIBERATION 185 Sdmyam sadbodha nirmainam sdsvadaé nanda mandtram, Sdmyam suddhadtmano rupam dvdram moksatka sadmanah. 67 “ Equanimity, self-absorption, concentration, medi- tation, control of mind, pure conscious attentiveness— all these are synonyms.” ‘“*Equanimity is the only action, it has been said to be the best principle; equanimity is the best of the teachings for Nirvana.” “ Equanimity produces right knowledge, it is the home of eternal bliss. Equanimity is the nature of the pure soul, it is the door to the castle of Nirvana.” Ignorance (avidya) and desire (trisna) have been said to be the root causes of pain in the Buddhist litera- ture ; the same has been said in the Jain Scriptures also. JAIN VERSES ON IGNORANCE AND DESIRE. (1) Svayambhu stétra by Sri Samantabhadra. aM A aga A Baataaeaa | am aztaardion ara fataawar il €2 I Ayattydm cha taddttve cha dukkha yonir niruttard, Trisna nadt tvayottirnd vidya nadvd viviktayd. 92 ‘““ You have crossed over the river of desire which is the incomparable cause of miseries here and _ here- after with the help of the boat of unattachment.” 24 186 JAINISM AND BUDDHISM UACAAT AHS BleI ToAAcaaa Aaea: | TUMMISA AIHA aM aTAad as: IZ li | Sa ta hridon mesa chalam hi saukhyam trisna mayapyayan matra hetuh Trisnabhibriddhischa tapatyajasram tapastadaya- saya titya vddih. 13. “This sensual pleasure is fleeting like lighten- ing, and is only the cause of increasing the disease of desire ; the increase of desire always burns, which is miserable ; thus you have said.”’ (2) Samddhisataka by Pujyapada. SATA SAMAR ATT FS: | aa Sra ST S gareahy Aas | = Il Avidyd sanjnitas tasmatsanskdro jayate dradhah, Yena lokongameva svam punarapyabhi manyate 12 “Through the continuous ignorance, firm engra- ving 1s produced, on account of which this human being again and again maintains his body to be the self.”’ ARAMA Taras ae | waa ST aa FaAst TRG Il 3 I Tat bruyat tatharan prich chettadichchhet tatparo bhavet Yendvidya mayam ripam tyaktva vidya mayam brajet. 53 “Speak that, ask that from the others, have Iong- ing for that and be absorbed in that, by which the THE PATH OF NIRVANA OR LIBERATION 187 ignorant nature may be removed and the enlightened nature may be acquired.” (13) Istopadesa by the same author says :- Alea Aad ala Bard saaaiz | AGUA Waal Warazasisza: lS I TI be i As w c S : A . SS SS FAAS AC Ala: VAs waar il 27 I Mohena samvritam juanam svabhavam labhate nahi, Mattahpuman paddarthandm yatha madana kodravath 7 Raga dvesa dvayt dirgha netrakar sa na karmana, Ajnanat suchiram jivah sansdrabdhau bhramat- yasau. 11 ‘“ Knowledge obscured by delusion does not realize the nature of the self, just as a man having eaten the intoxicating grain Kondo does not see the objects rightly. ~ 9? “This living being, from beginningless time, having attracted karmas through affection and hatred, caused by ignorance is floating in the Ocean of Sam- sara. (4) Samayasara Kalasa by Amritachandra says :— AMATI AAIAITAaesA Ws AM AMAAA ZAea BAIA TH Har: | AMAA ARTARRTM AAT ATT: T SBS MANA AT AT AAT HANTACAT HA: I? 3-31 1&8 JAINISM AND BUDDHISM Ajuanan mriga trismkam Jala dheya dhavanti patum mriga, Ajnanattamasi dravanti bhujaga-dhyasena rajjau Janah, Ajna nachcha vikalpa chakra karana dvétotta- rangabdht va Chchhuddha Jnénamayé api svaya mami kartri bhavantyakulah 13/3. “Through ignorance, the deer runs to drink mirage, thinking it to be water; through ignorance men run away in the dark mis-taking a rope to be a serpent; as the waves in the sea are tossed by winds, the beings. who are really full of pure knowledge, become doers of actions, through ignorance having been perplexed by different notions.” a ~ ~ Sa oie babes > AAA AHA AACA IA AIGTRT Le os ~ (a Magra Baratacd at aq fares: | ~~ e ~ °. o~ WN LJ aa taaa frag fag carat asa aN ~ SN ae ° e GARAAT ACA TasTaT Aaar | 2.¢-Lo Il Ajnant prakriti svabhdava nirato nittyam bhaved- vedako, Juan tu prakriti svabhava virato no Ja tu chid- vedakah, Ityevam niyamam niriipya nipunai rajnd nita tyjyatam. Suddhai katma maye mahasya chalitai rd sevyatam Juanita 58/100.