Jain Journal 1974 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 33

APRIL, 1974
ceases, misery ceases; when misery ceases, perception ceases when perception ceases, every misery will come to an end. In this way a man is saved by pure annihilation of sin (nijjara), which is really effective. '30
Very similar is the doctrine of the later books of the Siddhanta.
"By austerities he cuts off Karman.'31
'By renouncing activity he obtains inactivity by ceasing to act he acquires no new Karman, and destroys the Karman he had acquired before.'31
'Karman is the root of birth and death, and birth and death they call misery.'31
'A man who is indifferent to the object of the senses, and to the other feelings of the mind, is free from sorrows; though still in the Samsara, he is not afflicted by that long succession of pains, just as the leaf of the Lotus (is not moistened) by water.'32
171
IV. The three Danda (danda being a word meaning 'punishment'). Nigantha Upali, who like Siha was converted to Buddha's teaching, tells us that there are three danda, the danda of the body, that of the speech, and that of the mind. This is almost identical with the Jaina doctrine. For we are told that Nataputta 'also declared that there were three danda or agents for the commission of sin, and that the acts of the body (kāya), of the speech (vāc), and of the mind (mana), were three separate causes, each acting independently of the other'.33 He adds that the Nigantha considered sins of the body more important than sins of the mind, and that this was a point of contention between Jaina and Buddhists. We have a direct confirmation of this fact in Jaina works, for the very question as to whether sin may be committed unconsciously is discussed there, and a bold affirmative is given. 34 But lower down the Buddhists are even ridiculed for maintaining that the intention of a man decides whether a deed be sin or not.35
V. Parsva and the doctrine of 'Catuyama Samvarasamvuto'. This word, translated 'restraint in four directions'36, is equivalent to the Catujjama, a well-known Jaina term which denotes 'the four vows of
30 Anguttara Nikaya, iii. 74.
3 S. B. E., vol. xlv. p. xv, and Uttaradhyana, Lect. xxix. 27, 37, 71, 72.
33 Ibid., xxxii. vv. 7, 34, 47, &c.
33 Indian Antiquary, vol. ix. p. 159.
34 S. B. E., vol. xlv, Sutrakritanga, ii. 4, p. 339.
35 lbid., ii. 6, pp. 414-416.
36 Cf. Indian Antiquary, ix. 158 ff. 'On Mahavira and his predecessors'.