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YAŞASTILAKA AND INDIAN CULTURE नाहं नैव परो न कर्मभिरिह प्रायेग बन्धः क्वचिद्भोक्ता प्रेत्य न तत्फलस्य च वदेदित्थं स बौद्धो यदि ।
कस्मादेष तपःसमुद्यतमनाश्चत्यादिकं वन्दते किं वा तत्र तपोऽस्ति केवलमयं धूतेजडो वञ्चितः॥ “The Buddhist maintains that neither I nor any one else exists nor does bondage, as a rule, result froin kar man in this life nor does a mar reap the consequences of his actions after death. If so, why does a monk, bent on austerities, worship shrines and the like? Or, perhaps, there is no scope for austerities here. The fool is simply deluded by cheats.” (Vol. II, p, 257)
6) The ancient Buddhist doctrine of Nirvāṇa is also mentioned by Somadeva. He states that, according to the Buddhists, emancipation consists in the emergence of a detached frame of mind,' and quotes two verses in illustration of the doctrine:
दिशं न कांचिद्विदिशं न कांचिन्नैवावनिं गच्छति नान्तरिक्षम् । दीपो यथा निर्वृतिमभ्युपेतः स्नेहक्षयात् केवलमेति शान्तिम् ॥ दिशं न कांचिद्विदिशं न कांचिन्नैवावनिं गच्छति नान्तरिक्षम् ।
जीवस्तथा निर्वृतिमभ्युपेतः क्लेशक्षयात् केपलमेति शान्तिम् ॥ “The flame of a lamp, when the oil is used up, goes not to any of the four quarters nor to any point between nor earthwards nor skywards. Ceasing to burn, it simply becomes extinct. Just so a sentient being, when his passion is destroyed, goes not to any of the four quarters inor to any point between nor earthwards nor skywards. Becoming calm, he simply attains peace.” (Vol. II, p. 270)
The end of passion (klesa ) is often represented as nirvāņa in early Buddhist texts. The klesas are moha 'delusion', rāga 'lust' and dosa 'hatred or malice'. We read, for instance, in the Samyutlanikāya XXXVIII. I: yo kho avuso rāgalkhayo dosakkhayo mohakkhayo idam vuccati nibbānam ti. The end of lust, hatred and delusion is here called Nirvāna. The nature of Nirvāna is discussed in the Milindapañhas which describes it as a condition in which no evil dispositions can grow. Nirvāṇa is supreme bliss, in which the burning heat of the threefold fire (lust, malice and delusion) is totally absent. As water allays the thirst of men and beasts, so does Nirvāņa
st of craving after lusts, craving after future life, and
1 'Farrerafatcafuu #ter: @ HATATTyrtar: P. 270. See next Chapter for another
reference to this definition by a Jaina writer and its interpretation. 2 See also Chap. XVIII. 3 See The Questions of King Milinda, trans, by Rhys Davids, Part II, pp. 190, 195,
197, 203. The extracts in Páli are from the Devanā gari edition of the text,
Bombay 1940. 4 hari aadari afaceri?
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