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Aaa: Tea AAT TEVA: YA: | qe aa Ta a Bara UTA Il, ae an + fazaresa Z azar aio areal claw area | aga = arnaret aoopls at forssataste il 3 I made 12 JAINISM AND BUDDHISM % 66 Nibbanam pariyesamnam ajatam anuttaram, yogakkhemam, nibbanam ajjhagamam, ajaram, avy - dhim, amatam, ashokam, asanklittham, adhigato kho me ayam dhammo gambhiro, duddaso, duranucodho, santo, panito, atakhavacharo, nipuno, pandita védaniyo.”’ “That Nirvana which is to be searched after. is uncreated, unrivalled, realizable through concen- tration, free from oldness, devoid of diseases. death- less, sorrowless, painless. I have really known this nature of it. It is deep, hard to see, peaceful, highest, beyond argument or logic, and realizable only by the highly learned.” In the face of the above. statements about Nirvéna, how can it be taken to mean extinction. Really speaking Nirvdéna is the pure essence of the soul which is uncreated, immortal, realizable through concentration, and cognizable by _ itself. Majjhim Nikaya, Mahamdlumba Suttam 64. * “ So yadeva tattha hoti vedandgatam sanndgatam sankharagatam vinnanagatam te dhamme anichhto “Rar ofraard aaa agat area facara ASATA, AAT, ASIN, aaa, aH, aS... Ta ate aa arate, Tea, eraarst, Fat, qa: aaRTaaT, fag, asa searar | t “al aaa aca 2a Seanad qo dared A —_~ NIRVANA, MOKSHA OR LIBERATION & dukkho, rogato, gandato, sallato, aghato, abadchato, parato, palokato, sunnato, anattatto, samanupassatt so tehi dhammehi chittam pativapett, so teht dhammehtm chittam patavapelva amatiaya dhatuyya chittam upa- sanhati: Etam santam etam panitam yadttam savva- sankharasamatho, savvupadhipatinissago tanha-khayo virdgo nirotho nibbananti so tattha thito dsavanam khayam papunatt.” ‘He sees the nature of feeling, perception, contact and (impure) consciousness as transitory, painful, diseased. wounded, pricking, demeritorious, miserable and foreign, and finds himself free from them. He removes his mind from them. Being thus unattached, he carries his mind to the immortal. That Nurvana is peaceful, highest, where all contacts are dissolved, where all defects are removed, where thirst is des- troyed, non-attachment has risen, non-self is pre- vented—that is Nirvana. He who is absorbed in it destroys dsavas.” “The Word of the Buddha ” by Nyaya tiloka oaTATT et a ata aaa, J si aq, cra, zat, aaa, AAA, AaTaAal, Wal, Wiha, Gaal, Aaa BAT qeata | at ate urate fad aisania, ara arate fast azar anata araza fad sadeia wa aa wa ata aiza BeaeaTTAAAT eegTane- fata, aez—aat array Frere fazatata at acarta- al araara ar argonta i’ 14 JAINISM AND BUDDHISM Mahathera Buddhist monk of Dodundawa (Ceylon) late Professor Tokyo University, Udan 8 varga, des- cribes Nirvdna thus :— ‘There is an unborn, unoriginated, uncreated, unformed. If there were not this unborn, this un- originated, this uncreated, this unformed, escape from the world of the born, the originated, the created, the formed, would not be possible. But since there is an unborn, unoriginated, uncreated, unformed, therefore. is escape possible from the world of the born, the originated, the created, the formed.”’ The Pali text is as follows :-— * Attht bhikkhave ajdtam abhiitam akatam asan- khatam noched bhikkhave abhavissa ajatam abhutam akatam asankhatam na ida jdtassa bhiitassa katassa sankhatassa nissaranam pajnaya, yasmdad cha kho bhikkhave atthi ajatam abhitam akatam asankhatam tasma jdatassa bhitassa katassa sankhatassa_ nissara- nam pajnayatt. This clearly shows that Nirvana itself is such, or there is some thing in “ Nirvana” condition which is uncreated. And it cannot be anything else than ~“ sey Area aaa aya ana adad at aq reaq waa aad aya aad weed a ez aT ata YACH HAta Baara facaco qarai acat a at read ater asd aya ana aeaa asa ara- ta YASS HATA Haare facaqco warmawa |” - NIRVANA, MOKSHA OR LIBERATION 15 a pure soul. When all the impure thought activities are removed, all the bodies and formations are rid of, all the varied notions are gone, all the pleasant and painful feelings are vanished, then that pure soul, devoid of all the transitory and foreign elements, remains as ever existing. This is ‘“ Nirvana.”’ And this is the belief of the Jains also. The learned Buddhist monk Shri Dharmananda, the Principal of the Vidyalankara College, Kelaniya, (Ceylon), on being asked about Nirvana declared, “ It cannot be said to be quite extinction or non-existing. There is bliss... His actual words are :— ‘6 ~ : no > =~ ’ Ut asd a Us4d, Ga A ATET Stinyam vakitum na sakyaté, sukham cha astt. The learned Principal consulted a Pali Diction- ary and gave me a note about the different synonyms of Nirvana, as found in the Buddhist Pali Scriptures. They are as follows :— on Pha Dei Bea, faces, faearet, A, TIA, Aa, GA, TRY, aid, aaad, Ra, AAA, Geta, TTA, aca, age, aad, AFA, BAFAT, aeaATISA, AAT, frag, 4A, aaa, aaa, rot, Tita, AEGIS, TTS, WE aid. fats, fata. aaaata, ate, Meath |’ Mukhe, special, Niradhé, prevention, Nibbanam, the extinguishing of mundane life, Dipam, island, Tanhe-kkhaya, destruction of thirst, Tanam, safe place, Lenam, absorption, Aripam, without form, 16 JAINISM AND BUDDHISM Santam, peaceful, Asankhatam, uncreated, Sivan, blissful, Amuttam, incorporeal, Sududdasam, difficult to realize, Pardyanam, highest way, Saranam, place of refuge, Nipunam, knowledge, Anantam, infinite, Akkharam, indestructible, Dukkhakkhaya, cessation of miseries, Avydpajjha, truth, Andlayam, highest home, Vivatta, mundaneless, Khema, safe, Keévala, indepen- dent, Afavaggé, above worldly engagements, Virago, without attachment, Panitam, best, Achchutaim padam, unshakeable- position, Yogakhémam, realizable by concentration, Param, beyond’ the world, Mutt. liberation, Visuddhi, purity, Vimutti, freedom, Asan- khadhatu, uncreated substance, Suddhi, purity, Nibbutti, liberation. Some extracts are given below from ‘“ The Doctrine of the Buddha” by George Grimm, pub- lished by Verlag W. Drugulin, Leipzig, Germany, “Page 212. “ Unshakeable is my deliverance, this is the last birth, there is no more becoming anew ” (Majjhima-Nikaya, page 167). Pages 350—351. ‘“‘Whoso once has experienced this state within: himself, is lost to the turmoil of the world, even if he again awakes to it : ‘“ His mind inclines to solitude, bends . towards solitude, sinks itself in solitude.” For to him, this is highest blessed- ness (M. I. page 330). Thus Nibbana shows itself to be eternal rest, eternal stillness (M. II. page 110.) The great peace (Angutta N. I. page 132), whose realm the NIRVANA, MOKSHA OR LIBERATION 17 delivered one enters even during his lifetime, and which he completely realizes at death, and in which he has taken possession for ever of everything that is true and real. ‘“ Bliss is Nibbana, bliss is Nibbana, Sariputta exclaims (A. V. page +14). Hunger is the worst disease; the activities of senses are the worst suffering. Having recognized this, verily one reaches Nibbédna—highest bliss (Dhammapada V. 203). Page +75. ‘“‘ Liberated from what is called corpo- reality, Vachha, the Perfected One is indefinable, inscru- table, immeasurable, like the ocean”’ (M. I. page 487). Extracts from ‘“‘Some sayings of the Buddha” (according to the Pali Canon translated by F. L. Woodward, M.A., Cantab, Ceylon, 1925). Pages 2, 3, +. Search after the unsurpassed, perfect security, which is Nibbana. Goal is incomparable security which is Nibbana. (M. I. page 170). This reality (Dhamma) that I have reached is profound, hard to see, hard to understand, excellent, pre-eminent, beyond the sphere of thinking, subtle, and to be pene- trated by the wise alone. Destruction of craving, Passionlessness, Cessation, which is Nibbana (D. N. II. page 312.) Page 118. And I, friend, by the destruction of the dsavas have entered on and abide in that eman- cipation of mind, which is free from the dsavas, having realized it by mine own super-knowledge even in this present life (Samyutta Nikaya, 11. 220). 3 18 JAINISM AND BUDDHISM Page 188. Impermanent, alas, are all compounded things. Their nature is to rise and fall. When they have risen they cease. The bringing of them to an end is Bliss (D. N. ii, 198). Page 204. Nibbina is the resort of release. Plunged in Nibbana is the holy life lived, with Nibbana for its goal, and ending in Nibbana (S. N. v. Zl7 19), Page 321. Foot-note. Nibbana is a state beyond mind-—consciousness. Page 326. The delightful stretch of level ground is a name for Nibbana (S. Ns ai,- 206). Page 327, The destruction of craving is Nibbana (S. N. i, 188). Page 328. Release means Nibbana. Rooted in Nibbana the holy life is lived. P. 331. Possessing naught and cleaving unto naught— That is the Isle, th’ incomparable ‘isle. That is the ending of decay and death. Nibbana do I call it, Kappa, (said The Exalted One), that is the Isle. (Sn. v. 1093). Dhammapada (Sacred Books of the East Vol. X translated by Max Muller 1881), page 55. Chapter 15. “Health is the greatest of gifts. contentedness the best of riches, trust is the best of relationships, Nirvdéna the highest happiness,” Sutta Nipata translated by G. V. Fausbold 1881). NIRVANA, MOKSHA OR LIBERATION 19 1) Vijaya sutta 1, 12/203. Such a Bhikkhu who has turned away from desire and attachment and is possessed of understanding in the world, has (already) gone to the immortal place, the unchangeable state ot Nirvana. (2) Hemak Manava-pukkha 3/1085. In this world (much) has been seen, heard and thought, the destruc- tion of passion and of wish for the dear objects that have been perceived, O Hemanka, is the imperishable state of Nibbana. (3) Kappa-Manava-pukkha 3/1093.