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thinking the conduct of nakedness to be difficult and unnecessary, ordered his monks to put on necessary clothes ; while a follower of the Nirgrantha cult. who has belief that the natural condition of the body is necessary for a saint for the success of Self concen- tration. It is why Lord Mahavira and His predeces- sors followed it. It is a help in austerities. No Jt PP bs da oe i Way JAINISM AND BUDDHISM ARE THE SAME ? 285 difficulty will be felt by one who has practised it. Natural bliss can be enjoyed only by deep ‘self-absorp- tion. Goutama found it difficult for him and he thought it better to adopt the middle path of Sravakas or laymen. The rules of conduct which are applicable to the Brahmachari sravakas were followed by him and preached to others. According to the Digambar Jain scriptures, a Brahmachari Sravaka of the 7th stage can have two or three or necessary clothes, can dine where he is invited, can sleep on simple cots etc. This sort of conduct was adopted and preached by Goutam Buddha. I saw this sort of practical conduct among the Buddhist. monks of Ceylon. According to Digambar Jain scriptures the middle path has eleven stages. One who is on the last stage has a loin cloth only on the body. A-layman in 11th stage while keeping one short cloth and one loin cloth is called a Ksullaka and one who has only one loin cloth is called an ailaka. They do not accept invi- tations, but go out for alms like the saints. Leaving this controversial point whether Goutama found the conduct of nakedness unnecessary or difficult, it is proved from the Pali books that He preached to monks to have necessary clothings and this conduct very aptly agrees with that of the Swetambar Jain Saints of India, who also maintain that there is no necessity for putting aside all the clothes for a monk in his efforts for nirvana. Perhaps this might have been the idea of Goutam also 286 JAINISM AND BUDDHISM in adopting the easy mode. Buddhist monks take food once a day, before twelve noon, do not eat at night nor at improper time, nor break bows of trees and stay at one place in rainy season. All these rules of conduct are the same as those of a Jain Saint. The internal philosophy of self is the same in Jainism and Buddhism as has been described in the previous chapters, only the external conduct of the Buddhists does not agree with that of the Digambar Jain Saints while it agrees mostly with that of Svetambar Jain saints. As the Svetambar saints keep pots to collect alms, so the Buddhist monks do. They eat by alms as well as by invitations, while the Svetambar saints do not accept invitations. Their accepting invitations agrees with that of the Digambar Jain Brahmachari sravaks of 7th degree. While Buddhist monks use vehicles and trains for journey like the Digambar Jain Brahmacharis, the Svetambar Jain monks do not use any vehicle, but walk on foot. As regards the mode of concentration, there does not seem to be any difference between the Jain and Buddhist saints. IDOL WORSHIP AMONG THE JAINS AND THE BUDDHISTS. The idols of Buddha resemble the Jain images as regards the contemplative mode. While Digambara Jain images are quite naked in standing Kéyotsarga or sitting Padmdsana or half padmasana and the Sve- WuHy JAINISM AND BUDDHISM ARE THE SAME ? 287 _ tambar ones are in the same position, but with the sign ~ of a loin cloth, the Buddha images have generally two clothes one under the waist and another upon the shoulders. The position is the same standing or sitting ; some images have their hands like the Jain ones, some have one hand on the lap and one on the breast, or one or both the hands on legs, or in standing posture one hand lying down and one hand raised as if in preaching. Buddha images are constructed in lying posture also in the condition of Goutama Buddha in his last moments just before attaining nirvana, which is a_ special feature with them. I had occasion to see Buddha images and temples at Ellora, Ajanta, Sanchi, Benares, Nasik, Bombay, Taxila etc., in India and in some places in Ceylon. In India I found almost all the Buddhist images made of stone, while those found in Ceylon are made of stone and also of a particular kind of nice clay. Clay images are constructed very nicely and with different colours of the bodily limbs. Such beauti- | ful images are not seen in India. Here their images made of stone are generally of one colour like those of Jain images. The Buddhist images seen by me at Kandy, Anura- dhapura, Dambal, Kelaniya and Colombo at Ceylon are very meditative and attractive. They are placed on high plat-forms in the same way as in Jain temples. I saw in Ceylon the Buddhists worshipping their images just like the Jains worship their images. They make 288 JAINISM AND BUDDHISM obeisance, bow and pray like the Jains and use generally flowers for worship and burn incense and light candles. Everything is put in front of the images nothing is put over them. Among some Digambar Jains and mostly among the Svetambar Jains, the mede of worship has considerably changed. They put flower etc., over the images and some cover them with flowers altogether. The Svetambar Jains even decorate their fmages with ornaments etc. There is no such decoration for the Buddhist images. They keep them very clean. Among the Digambar Jains of Northern India called the Tera Panthis—the images are kept more clean ; they do not put flowers etc., over them. The expression of unattach- ment is thereby properly kept. I attended in Ceylon two great Buddhist fairs, one on the birth-day of Buddha or Vaisakha sudi 14, and the other on Jetha Sudi 14, commemorating the day of the landing in Ceylon of Asoka’s son Mihinda. I saw thousands of men and women bare-footed paying hearty homage to their images like the Jains. There was simplicity in the women, who were seen going on pilgrimage with pure flowers etc. If any one asked them where they were going, they would answer that they were going for Vandana or paying homage. As it is customary for the Jains to bath their images daily, this custom was not found prevalent among the Buddhists. In many places, they put glasses before the images, to prevent dust. I did not see uncleanliness, or wetness in their shrines. me CA er se eee as ee ee pe Why JAINISM AND BUDDHISM ARE THE SAME ? 289 EACH SOUL IS RESPONSIBLE FOR ITS ADVANCEMENT. The Jains and the Buddhists both believe that no God can give us pleasure or pain, or get us liberation. One can be liberated by one’s own efforts. “ The Doctrine of the Buddha”’ by Grimm Page 29 “Liberation from suffering cannot be realized through any kind of grace especially not by the help of some personal God, but exclusively by our own strength and by personal action.” Just as the Jains worship the images of the wor- shipful Arhats and the perfect Siddhas or their medita- tive images for the sake of purification of their thoughts, so the Buddhists have the similar practice of the worship of Buddhas and their images. The Jaina Scriptures Say :— 1. Samadhi Sataka. aTarATaaeas wea Frater 7a AT | TRC ATA HT Ste TTATAT: IS" Il Nayatydtmanamdtmatva Janma nirvana meva va Gururdtmatmanastasmanndanyostt paramdrthatah 40 “The self can lead itself to the wandering or to the Nirvana, therefore the self is the teacher of the self, there is no other from the real point of view.” 2. Purusartha Siddhiupaya. aq faa azt @ Aaea AAS AAT | wata azl Bawa: Aras gerd fafearva: ee 37 290 JAINISM AND BUDDHISM Sarva vivartottirnam yada sa chaitanya machala mapnott Bhavati tada kritakrityah samyak purasartha siddhi mapannah “When he, after crossing over all the impure con- ditions, attains the steadfast self-realization; then he becomes content after having succeeded in the right efforts for nirvana.” 3. Svayambhu Stotra:— aq Qsadecata diac a faezarara Baiaae | aaa a gery ealaa: gata fra sitaiaaea: Il 49 Il Na pujdayarthastvayi vitarage na nindayd nath vivant batre, Tathapi te punya guna smritinah punitu chittam duri- tanja nebhyah 57 ‘“O non-attached Lord, you have no regard for | your worship,; O Lord devoid of enmity, neither you have any concern with your censure; still when we remember your pure qualities, our minds become free from the dirt of sins.”’ All the compounds, molecules and created things are destructible :— The Jains and the Buddhists both believe that the compound or created things or worldly conditions are destructible and fleeting. “ The Doctrine of the Buddha” by Grimm. Page 59.—Impermanent are all the compound of existence. Painful are all the compound of existence WHy JAINISM AND BUDDHISM ARE THE SAME? 29] (Theravad Gatha) 277-278 Budda Charya Page 541 _ Maha pari-nibban-sutta S. N. 2.3. (16). The last words of Goutam Buddha were :— ‘Well! monks, I speak to you, all the created things have the nature of decay; perform (life-object) carefully. These are the last words of the Thathagata.”’ Buddha Charya P. 518 Chanda Sutta (S.N. 45-2-3). On hearing of the death of Sariputra, Goutam Buddha says :—‘“ Anand! That which is created is all to be destroyed. It is impossible to check its destruction. _ Threfore, O Anand, make itself an island, make itself a refuge, walk, having no other shelter.” The Jain scriptures say the same thing :— Jndandrnava says :— aeqarataz As aaa fravazt | HAA A Alaa AS BST AAT: | %2-2 Il Vastu jdtamidam mudha prati-ksana vinasvaram, Jdananapi na janast graha ko-ya manausadhah 14/2 “© Ignorant, all the objects are decaying every moment, knowing this, why do not you understand. Have you been caught hold of by a ghost, for which there is no remedy.