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” | nara fas: are aa: aaataa: | ANZA BAAA AAATSA TAT: Il 3's-% I Manojna visayath sdrdhum sanyogah svapnasannibhah Ksand deva Ksayam Yantt banchanoddhuta buddhayah 45/2 292 JAINISM AND BUDDHISM ‘‘ Association with agreeable objects is like seeing a dream ; they, cheating the intellect, soon disappear.” TAMSTAAUT Hata I aaa T | USGA rata Ritaariet TACT: th 2z-~ Ghana mala nukarini kuldni cha batani cha Rajydlankara vittani kirtitani maharsibhih 41/2 ‘‘ Families, powers, kingdom, ornaments, and _pro- perty are fleeting like the group of clouds. So have the great sages said. a aa wat eet garaesaaa: | wa gtveteer: ofa Rasa: |) vt-% 1 Ye chatra Jagati madhye padarthd-schetane tarah Te te munibhiruddhistah prati ksana vinasvarah 46/2 “ Whatever conscious and unconscious objects are seen in this universe, are fleeting every moment. The saints have said so.”’ THT ANT Get ATA TRaai WaT WS Get Alaa at aa ar | garg wikia frases attra fata ane fats gare TAT Il 2-2 II Gagana nagara tulyum sangamam Vallabhandm Julada patala tulyam yauvanam va dhanam va. Sujana suta sariradini vidyuchchalani Ksantka miti samastam viddhi sansdravrittam 47/2 “ Association with the dear ones is like a city in the sky; youth and riches are like a group of clouds: Way JAINISM ANP BUDDHISM ARE THE SAME? 293 Relatives, sons and bodies etc. are like lightning. Know all the worldly phenomena to be transitory.” THE UNIVERSE IS WITHOUT BEGINNING AND END. The Jains and Buddhists both agree that this universe is without beginning and end and that no personal God is its creator. Vide “ The Doctrine of the Buddha” by Grimm. Page 90. ‘“* Without begin- ning or end, ye monks, is this round of re-birth (sansara). There cannot be discerned a first beginning of beings, who, sunk in ignorance and bound by thirst ceaselessly transmigrating again and again run to a new birth. Five, in number, Sariputra, are the fates that may befall after death: namely, the passage into hell- world, the animal kingdom, the realm of Preta, the world of men and the abodes of Gods.”’ Page 94. “ Among these five fates ultimately only the last one, the abode in heaven-world, could be desirable. But according to the Buddha, this one is just as much subject to the great law of transmigration, as the abode in the four other ones.” Page 96. *‘ Running down from birth to death, from death to birth, you have shed on this long way truly more tears than water is contained within the four great oceans.”’ Page 106. How can human insight bear the thought of a god who ought to be the sum of infinite 294 JAINISM AND BUDDHISM goodness, wisdom and power, creating beings whom he knows to be condemned in an over-whelming majority to eternal damnation to hell. What would we think of a father who would send his child into the world, know- ¢é ing for certain that it would later on commit “ volunta- rily”’ a crime that would be punished with life-long imprisonment. Is it conceivable that the same God who orders men to overlook and to forgive every offence, | acts himself in quite a different manner, inflicting eternal punishment even after death.” Note. The Jain scriptures|also teach the same thing that this universe is eternal and no God is the creator of it. Jnandarnava says :— aay fra: Aisa aa asrerasar: | a RR mC. ~~ Sa : ~ AAAS AANA: AWAT Way |i 4-25 Il Anddt nidhanah so yam svayam siddho pya nasvarah Anisvaropi jivadipadarthath sambhrito bhrisam 4/11 ‘This universe is without beginning and end, itself existing, eternal, without being created by God, and full of substances, soul, etc.”’ SS (on e Tad Aaa: Ba aaratay aera: | aw hae ¢ ° Sera faqeaag AAA Tata: Hl &-RE tl Yatraite jantavah sarve nandgatisusansthitah Utpadyante vipadyante, karmapdsa vasamgatah 6/11 Wy JAINISM AND BUDDHISM ARE THE SAME? 295 “ Here the beings existing in different conditions of existence take birth and die under the influence of karmic nets.” Note. The Jain scriptures speak of four conditions of existence namely hell, sub-human, human and _ celes- tial. Preta or Ghost, ete. counted as fifth fate in Bud- dhism is included in the celestials. The Ghosts etc. have abode in the under-neath part of the universe, while the heavenly celestials live in the upper part. So there is no real difference if the Pretas are counted as separate. Mtulachara says :— ~ tr 3 far aq zi ~ az ‘ ot | Harta wat frst aresera Sarat |i 2e2-< Il Lo6 akittimo khalu andi nthano sahava nippanno, Jivajivehim bhudo nichcho tala rukke santhano 122/8 ‘This universe is verily uncreated, without begin- ning or end, existing by nature, eternal, having figure like a palm tree and is full of souls and non-souls.”’ aeatg sata Stat aaraMrsatas Ge Taq | APAMATT Gory A WaTATAT ATA Il &4-< Il Tatthanu havanti jivad sakamma niveatttyam sahain dukkham Jammana marana punabbhava mananta bhavasdyare bhime 25/8. 296 JAINISM AND BUDDHISM “There the beings experience pleasure, pain, birth, death, re-birth owing to the results of their own karmas in this fearful and endless world-ocean.” THE PHILOSOPHY OF SYADVADA OR MANY-SIDED-NESS. In the old Pali scriptures the doctrine of Syadvada is found in many statements, just as it is existing in the Jain scriptures. One substance has many controversial natures which are viewed and stated from different points of view. It is for that reason that a substance is called Anekanta or having many natures at a time, just as a young man has many relations at one time. He is son with reference to his father, he is father with reference to his son, he is uncle with reference to his nephew, he is nephew with reference to his uncle. Thus a man can have many relations from different aspects at one and the same time. But they cannot be described by one word at one and the same time. When one relation will be described, others cannot be described although they are present there. In order to state a fact in its correct stand-point, the doctrine of Syadvada is meant. Sydt means, “ from some stand- point,” Vada means “ to state,”-thus Syadvada means, ‘to say a thing from some stand-point.’ Let us give an example. A man dies and is born as a horse. Now the being in the horse is the same as was in the man as well as not the same as it was in the man. WHY JAINISM AND BUDDHISM ARE THE SAME ? 297 Both statements are controversial, but they are correct from both the different stand-points. If we look to the real being, then the same being which was in human condition has now its existence as a horse, but if we look with reference to change of condition, we must say that the condition of horse is quite separate from that of man. Thus we may say that from some points of view they are the same, but from another point of view they are not the same. Both the statements are correct. Buddhistic literature states the thing in the same Way. “ The Doctrine of the Buddha” by George Grimm. P. 104. “ There a reasonable man reflects thus; if some of these dear recluses and Brahmans teach personal continuance I cannot see it, and if other dear recluses and Brahmans teach there is no_ personal duration, neither do I perceive this. But if, without having seen or perceived it, I now decide in favour of one of these doctrines and say :—This one is only true and the other teaching is foolish; then this would not be well done. For we may easily trust to some thing that is hollow and empty and wrong, and we may fail to trust to some thing that is right and true and real. And thus who seeks for truth, if he is a reasonable man, will not draw readily the one-sided conclusion: ‘ only this Opinion is true, and the other opinion is foolish’, but to gain insight into these statements, it is of importance to to regard their content (M. N. I. P. 420 II. P. 270). 38 > 298 JAUNISM AND BUDDHISM The Jain Saint Kunda Kunda Acharya says in Panchdstikaya the same thing. , moperaorer ost Fat Fat ahs TAT AT | sua Ha ATA TO TeATE 1 MAT AVTT tl SI Manusatthanena nattho dehi devo havedi tdaro vd, Ubhayatta jiva bhavo na nassadi na jayade anno 17 “This being is destroyed with reference to human condition, and is born a celestial or another, but in both the existences, the soul-substance is the same, it is neither destroyed nor newly born.” Thus from the point of change of condition they are different ; but from the point of the real being, the vare the same. SAINTS CALMLY ENDURE SUFFERINGS. As the Jain Saints are required to endure twenty- two sufferings calmly, so the Buddhist literature also speaks on the point for the Buddhist monks. “ The Doctrine of the Buddha” by George Grimm. Page 325. This is a monk who bears cold and heat, hunger and thirst, wind and rain, mosquitoes. wasps, vexing crawling beings, malicious and spiteful words, painful feelings of the body striking him, violent cutting, piercing, disagreeable, tedious, life endangering, he patiently endures. He is entirely free from greed, hate and delusion, dis-joined from mis-conduct, sacrifice and gifts, service and greetings, he deserves as the holiest state in the world. WHy JAINISN AND BUDDHISM ARE THE SAME ? 299 “Those who cause me pain and those who cause me pleasure, towards all of them I behave in the same way ; affection and hate I know not, in joy and sorrow, I remain unmoved: in honour and dishonour, every- Where I am the same. This is the perfection mt my equanimity.