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the Buddhist's ease-loving life and meditation and the mendicant's breath-control, purity etc. are found subjected to ridicule before the adherents of Jainism. In view of this it is but natural that the account of practical life found in the texts devoted to one system's investigation-into-conduct is particularly different from that found in the texts devoted to another system's investigationinto-conduct. That is why in the Tattvartha investigation into conduct we find not a single aphorism on breath-control or purity; and as for meditation though a detailed account of it is given here there does not occur here-as it does in the Buddhist and Yoga systems-an account detailing the practical means necessary for undertaking meditation. Similarly, the type of detailed and thorough-going account of pariṣaha (=hardships) and penance that is there in Tattvärtha is absent from the Yoga or Buddhist investigation-into-conduct.
TATTVĀRTHA SŪTRA
Besides, in connection with the investigation-into-conduct one thing is particularly noteworthy-viz. that even while all the three systems in question allow room for knowledge as well as conduct (=practice) the Jaina, treating conduct as the direct means of mokṣa, accepts knowledge as but a subsidiary to it while the Buddhist and Yoga, treating knowledge as a direct means of mokṣa, accept conduct as but a subsidiary to it. This state of affairs cannot help being noted by one undertaking a minute study of the literature belonging to these three systems as also of the life-practice pursued by the adherents of these systems. In view of this it is but natural that the Tattvärtha investigation-into conduct should describe at length the practices aimed at realizing right conduct and the types and subtypes of these practices.
To render the comparison complete it is also necessary to note as to how the systems thus far taken into consideration view mokṣa that is the ultimate aim of all investigation-into-conduct. Since the idea of mokṣa has arisen out of the idea of getting rid of pain all the systems view mokṣa as but a state of absolute
1. Sūtrakṛtānga commentary on 3.4.6. and the original 7.14 ff.
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