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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
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wel of the latter. In other words, the sequence can be regarded *proof of these Dhammapada texts standing close to the Chándogva Upanişad and representing an earlier stage of Buddhism. The first chapter of Twin-verses (l'amakavagga) reaches that mana in the sense of cel não-volition or intentiouis percholngically the motive for action and determines its moral effect according as the ivtention of the agent is vood or bad. It is followed by a chapter on 'Earnestness' (Appamīdavagga) which inculcates the necessity of an active exercise of the will or religious aspiration for the attainment of the highest good which is the quintessence of the older Indian conception of faith (sadelha). Tbis naturally leads to another chapter, the Cittavagga, where the nature of mind, as commonly known, is described in order to bring out the idea that the necessity of constant striving, mindfulness and selfcoutrol implied in earnestaess' arises from the very constitution of mind. How this trend of thought was anticipated in the Chandogya passage will be clear from the quotations below:1 (n) " Mano våra väco bhūyo...... vācam ca nima ca mano'
nubhavati--sa yada manasa manasyati mantran adhiyiyeti, athadhite karmåņi kurviteti, atha kurute putrářśca pasūmsca iccheyeti, athêcchata imam ca lokam umum ca iccheyeti, athêcchate mano."
(Chandogya, VII. 3. 1.) (b) "Manopubbangamă dhammå manosetthå manoniaya,
manasā ce padutthena bhåsati vă karoti va, tato nam dukkham anveti cakkam va Wahato pada. Manopubbangama dhammă manosetthà manomaya manasă ce pasannena bhāsati vā karoti vă tato nam sukham anveti chāyā va anapäyini."
(Dhp. I. vv. 1-2.) II (a) “ Samkalpo råva manaso bhūyān, yadi vai sankalpayate
atha mannsynti, atha våcam ilayati, tāmu namnîrayati, nåmni manträ ekaṁ bhavanti, ninntreşu karmāņi....... Sa yah sankalpain brahmêti upiste, kliptānvai ga lokán dhruvân dhruvah pratisthitan."
(Chandngya, VII. 4. 1-3).
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