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YAŠASTILAKA AND INDIAN CULTURE
casts the fuel of good deeds in the spiritual fire with the formulas of kindness." A Sacrificer is defined as one who adores the deity with the flowers of pure thoughts, the mansion of the body with the flowers of vows, and the fire of the mind with the flowers of forbearance. The Veda that pleases the wise is not the one which causes the destruction of all creatures in sacrifices, but the one which clearly makes known the difference between the body and the soul. The Threefold Lore (i. e. the Veda) is called Trayi, because it destroys the triad of birth, old age and death, the cause of transmigration.* A Brāhmaṇa is not one who is blind with the pride of birth, but one who does not destroy life, observes salutary vows, has knowledge, and is without desires and acquisition. The true Pañcāgnisādhaka (one who performs austerities amid five fires ) is he who has controlled the five fires : lust, anger, pride, deceit and greed. Knowledge is Brahma, kindness is Brahma, and the destruction of lust is Brahma : when the soul rests securely on these, a man is called Brahmacārin.? A Paramahaṁsa is not an ascetic who eats anything and everything like fire, but one who can (like a hamsa, swan) distinguish between karma and the soul, intermingled like water and milk.8
XVIII) The 46th section of Book VIII. called Prakirņaka, which deals with certain miscellaneous topics, brings to a close Somadeva's elaborate discourse on the Jaina religion. It describes chiefly the six daily duties of a householder:' worship of the deva i. e. Jina, adoration of the teacher, svādhyāya or study of spiritual lore,io tapas or physical and mental activities leading to the purification of the soul by removing external and internal impurities," samyama or control of the passions and the senses, and the observance of the vows,n and dana or charity. Kasaya (passion) is derived thus (P. 416):
'कषन्ति संतापयन्ति दुर्गसंगतिसंपादनेनात्मानमिति कषायाः क्रोधादयः । अथवा यथा विशुद्धस्य वस्तुनो नैयग्रोधादयः कषायाः कालुष्यकारिणः, तथा निर्मलस्यात्मनो मलिनत्वहेतुत्वात् कषाया इव कषायाः।'
XIX) Stray allusions to Jaina tenets occur occasionally in the course of Utpreksas and similes. For example, मनुष्यरूपेण परिणतं धर्मद्वयमिव Book I,
1 अध्यात्मानौ दयामरैः सम्यकर्म समिच्चयम् । यो जुहोति स होता स्यान्न बाह्याग्निसमेधकः ।। 2 भावपुष्पैर्यजेद्देवं व्रतपुष्पैर्वपुगृहम् । क्षमापुष्पैर्मनोवति यः स यष्टा सतां मतः॥ 3 विवेकं वेदयेदुच्चैर्यः शरीरशरीरिणोः । स प्रीय विदुषां वेदो नाखिलक्षयकारणम् ।। 4 जातिर्जरा मृतिः पुंसां त्रयी संसृतिकारणम् । एषा त्रयी यतस्त्रय्याः क्षीयते सा त्रयी मता ॥ 5 अहिंसः सव्रतो दानी निरीहो निष्परिग्रहः। यः स्यात् स ब्राह्मणः सत्यं न तु जातिमदान्धलः ।। 6 कामः क्रोधो मदो माया लोभश्चेत्यग्निपञ्चकम् । येनेदं साधितं स स्यात् कृती पञ्चाग्निसाधकः ।। P. 411. 7 शानं ब्रह्म दया ब्रह्म ब्रह्म कामविनिग्रहः । सम्यगत्र वसन्नात्मा ब्रह्मचारी भवेन्नरः॥ 8 कर्मात्मनोविवेक्ता यःक्षीरनीरसमानयोः। भवेत् परमहंसोऽसौ नाग्निवत् सर्वभक्षकः ।। P. 412. 9 देवसेवा गुरूपास्तिः स्वाध्यायः संयमस्तपः । दानं चेति गृहस्थानां षट् कर्माणि दिने दिने ।। P. 414. 10 अनुयोगगुणस्थानमार्गणास्थानकर्मसु । अध्यात्मतत्त्वविद्यायाः पाठः स्वाध्याय उच्यते ।। 11 अन्तर्बहिर्मलप्लोषादात्मनः शुद्धिकारणम् । शारीरं मानसं कर्म तमः प्राहुस्तपोधनाः॥ 12 कषायेन्द्रियदण्डानां विजयो व्रतपालनम् । संयमा संयतैः प्रोक्तः श्रेयः श्रयितुमिच्छताम् ॥
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