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This match- less island, possessing nothing (and) grasping after nothing, I call Nibbana, the destruction of decay and death. The Pali terms are :-— aara - SOTA Saa Fas |i Akinchanam, anadanam, Etamdtham, andparam. Nibbanam itt nambrimt, Jaramichchu partkkhayam. (4) Pinjaya Manava—pukkhaé 26/1148. To the insuperable, the unchangeable (Nibbana) whose _ like- ness is no where, I| shall certainly go, in this (Nibbana) these will be no doubt (left) for me, to know (me to be) a dispossessed mind. ; The Pali terms are :— tara a Aa Har - 7a Tarte ataatas |i Asamhiran Asankutyan, ydssa nattht upamda kucht 20 JAINISM AND BUDDHISM addha gamissémi na mettha kankhd, evapadhdréhi avttachittam. Vissuddha Maggha—Path of purity of Buddha Ghosh, translated By FP: Maun Tui, Parts, I and II. Page 57. Virtue is abstention, Volition, res- traint, non-transgression in regard to all things. Such kind of virtue conduces to absence of mental remorse. to gladness, rapture, tranquillity, joy, practice, culture. developement, adornment, requisites of concentration. fulness, fulfilment, certain disgust, dispassion, cessation, quiet, higher knowledge, perfect knowledge, Nibbana. Page 248. Nibbdéna with its intrinsic nature of eternity, deathlessness, refuge, shelter and so on is well proclaimed. Page 338. Nibbana is ageless (and) permanent. The life of the Buddha by Edward J., Thomas M.a., D. Litt, (1927). Page 197. Nirvana—The state to which the monk has now attained is the other shore, the immortal (i.e., permanent) fixed state. The word Nirvana blowing out, extinction, is not peculiarly Buddhistic. For the Buddhist, it is, as is clear. the extinction of craving. From lust and from desire detached, The Monk with insight here and now Has gone to the immortal peace, The unchangeable Nirvana state. NIRVANA, MOKSHA OR LIBERATION 21 It is unnecessary to discuss the view, that Nirvana means the extinction of the individual, no such view has ever been supported from the texts and there is abundant evidence as to its real meaning, the extintion of craving in this life. Page 191. Amalam Padam—Nirvana they implied some state inconceivable to thought, inexpressible by language. F. N. (Professor Radhakrishna admits the silence of Buddha and speaks of his ‘“ avoidance of all metaphysical themes *’; but he holds that “‘ Buddha evidently admitted the positive nature of Nirvana.’’) Sacred Books of the East Vol. XLIX by F. Max Muller. Buddha Charita by Asvaghosh. Book XIV. Page 156. After accomplishing in due order the entire round of the preliminaries of perfect wisdom, I have now attained that highest wisdom, and I am become the all-wise arhat and — Jina. My aspiration is thus fulfilled ; this birth of - mine has borne itself fruit, the blessed and immortal knowledge which was attained by former Buddhas ‘s now mine. Possessing a soul now of perfect purity, I urge all living beings to seek the abolition of worldly existence through the lamps of the Law. Page 157. There has arisen the greatest of all beings, the omniscient all-wise arhat—a lotus, un- soiled by the dust of passion, sprung up from the lake of knowledge. 22 ? JAINISM AND BuDDHISM Page 178. When these effects of the chain of causation are thus one by one put anend to, he at last, being free from all stain and substratum, will pass into a blissful Nirvana. Buddhist Mahayan text P. II Sukhavati Vyuha. Page 29. ‘‘ Hence, O Anand for that reason that Tathagata is called amitébha (possessed of infinite light), and is called amitprabha (possesssd of infinite splendour), amitaprabhas (possessed of infinite brillj- ancy, asamaptaprabhda (whose light is never finished) asangataprabha (whose light is not conditioned).”’ Buddhacharya Hindi by Sadhu Rahula Sankrit- yayan 1988 S. V. Page 36. Adittapariyaya sutta (S. N. +3-3-6) Defectless—realisable not by any other help—nirvéna —seeing it, I became disattached from the seen and the destroyable. I have given above some extracts about Nirvana, from the Buddhist works which ] could find for study. I shall hereafter show that authoritative Jain books declare nirvéna to be a similar condition. According to the Jains, Nirvana is a condition of soul, free from all bondage of Karmas, all impure thought activities bringing inflow of Karmas, devoid of all kinds of fine and gross bodies, being cessation of all the worldly miseries, fully blissful. peaceful, enlightened and eternal, without fall. ed NIRVANA, MOKSHA OR LIBERATION 2. To show this, I proceed to give some references from authoritative Jain works. (1) Samayasdra by WKunda NKundacharya. aq aatas, yannenraa mz vA | qieana anaes faorat azarae ti | Vaniittu savva std'the dhuvamamal manevamam gadimpatte, Vochchhami samaya pahula minamo sudakeva!t- bhanidam. ‘I shall describe the Samayasara book as uttered by saints with complete scriptural knowledge, after bowing down to all the liberated ones who have attained to a condition which is eternal, pure and unrivalled.’ | 2) Ashta-Pahuda by the same author. Zan Ata OTT ATT Tad HATA | freaa qorATeel ateat Tat eratar |i + I Damsana anantanana mokkho natthattha.Kamma- bandhena ! 7 Ntruvama gunamarido, arahanto ertso hoio. ‘The worshipful in Nirvana is possessed of infinite conation, infinite knowledge, has destroyed the eight kinds of Karmas and is full of unrivalled attributes.” At ae ATA ATT AFA TAN a Fos = | gam doreta ez oay a ae Il 3 I a4 JAINISM AND BUDDHISM Jara-Vahi Jamma-maranam changai gamanam cha punna pavanchan Hantena dina kammam hai namnaayan ha archanta. “The worshipful has destroyed old age, disease, birth and death, and wandering in the four condi- tions of life, as well as merit and demerit, and the Karmas, and is full of enlightenment.” wade Wa Ges, wea wees freqeag | SE AGE ACH - AZ TesT Alaa Ga I< I Bhaveh bhava suddham, appa suvisuddha nim- malam chatva Lahu changai chatinam Jai tchchhaya sdsayam sukkham. “If you desire immediate eternal bliss, and free- dom from the four worldly conditions, then meditate upon the utmost pure and defectless soul with pure thought activities.”’ sth sita aerat - iat sara a acaetaea | a atta Mromzer - fasras ara wera Il 22 I Jesim Jiva sahdvo, natthi abhavo ya sabbaha tassa, Te houtt Chinnadeha, siddha Vachagoyar madidd. “ They are the perfect liberated ones who are full of their own nature, never become devoid of that, quite free from bodies and are indescribable.” H ATAHN AE - AraA Atz Hor seoraqez | ARATE AoA - AoTray zag ferearer ti 3 hi ay. NIRVANA, MOKSHA OR LIBERATION 2 cy Jam Jantina Jot-Joattho Jottina anavarayam, Abbabaha manantam, anovamam havai nibbanaim “The saint, who having known Him—(the pure soul) continually realizes Him, deeply absorbed in concentration, attains Nirvéna which is painless, eternal and unrivalled.”’ WeUe Al He Aa - aonts At Haat Meet | qeaaat WATSON, fag HT Ara’ AT FAST Il = Il Maharahio Kalachatto, anadio kevalo visuddhappa, Paramapado paramajino sivamkaro sdsao siddho. ‘The perfect liberated one is pure, bodiless, with- out beginning, independent, sacred, the highest situated, the highest conqueror, blissfull, and eternal.” Panchdstikdya by the same author. aaa drnatet ast faoarazan aqaazsy | OTT ARTA MTSATTGT AAT ATCT | S% I Uvasanta khina moho maggam Jinabhasidena samuvagado, Nananumaggachari nibbanapuram vajadi dhiro. “A fearless one, who having followed the path, declared by the Conqueror, has subsided (and then) destroyed delusion, walking on the way of Light, goes to the city of Nirvana.” Niyamasara by the same author. azarae ates wOTaAT yoo firray | guaran farted fret Aare OTA I 299 I oragea nfsae fatter 1a fasts aren | 4 26 JAINISM AND BUDDHISM OTe ALU ony Horr aaa ary fersarer it hse ores aT SHAT ots ater teatro foreTs | oes Tal TS Gat Tay Cary foreare | 7.9% Il Ofe ary NRTA UTA tras eet | Ta IA GRAY Awaz care forcaroy | Fo Il Abbabahahamanindiya manovamam punna pava nimmukkam Punardgamana Virahiyam michcham achalam andlamham (177) Navidukkham Navi sukkham nat pida neva Vijjade Baha. Navt marnam navi jananam tatthevaya hoi nibbanam (178) Navt indiya uvasaggd navi mohd Vimhtyo na xiddaya, Navt tanhé neva chhuhd tatthevai havadi nibbanam (179) Navt Kammam nokammam NAVI chinta neva attaruddéni Navt dhamma sukkajhne ttatthevai havadi nibbanam (180) “ Nibbana is without obstruction. not cognisable by the senses, unrivalled, devoid of merit and demerit. not liable to rebirth, eternal. steady, independent.” (177.) “ Where there is neither pain, nor pleasure, nor misery, nor obstruction, neither death, nor birth. there only is Nirvana.” (178). NIRVANA, MOKSHA OR LIBERATION 27 “Where there are not sense organs, nor any afflictions, neither there is delusion, nor wonder, nor sleep, neither thirst, nor hunger, there only is Nirvana.” (179). “Where there are neither material Karmas, nor -any bodies, neither anxiety, nor painful nor wicked concentration, neither even good nor pure concentra- tion, there only is Nirvana.” (180) Tattvarthasitra by Umaswami. S : an ha Sk ~ AISA HAAHAATATAT ATA: Il Bandahétvabhava nirjardbhyim Kritsna Karma Vipramoksoé moksah. ‘** Liberation is freedom from. all the Karmas on account of cessation of causes of bondage and shed- ding off of all the Karmic matter.” Ratnakaranda Sravakdchadra by Smantabhadra Acharya. TAA ATAEAAAAAATATSa FAUT HAAAFT | ATMAGAAAN AAT AAS AAA TAA: I'20 1 Sivamajara maruja maksaya mavyabadham visoka bhayasankam Kdasthagata sukha vidya vibhavam vimalam bhajanti darsana saranah. (40).