7 3 1 / A+nm nnh flia l 3 X 7 é . C : fi j o T E ' { + H l l f k g t+ fl Pfl 17 4 A P J
Qfiesti ons and A nsw er s on J ai ni sm fo r the Par li amento fR eli gi ons held at n . . A . i 1 Chi cag o U s 8 9 8 .
B Y
‘ ‘ LATE MAHAMUNI SHRIMAI VIJYAN ANDSURI .
T R A N S LA T ED 8L PU B L IS H ED
sum A TM A N A N D J AI N PU S TAK PR A CH A M K
M AN D A L R OSH N M OH A L LA GR . , A , A A
Fi r stEdi ti o n Pr i c e One S hi ni ng i e “1 500 co p s . m 2 A nna s
’
PU BL IS H ER S N OT E.
Thi s boo k was originally p u bli shed i n 1905 with an i ntro du cti on i n Hindi by L al a Jaswant
R ai J ai ni o f a o and a to u nd L h re, l h gh the Hi i
d to n has m eti n an am m asu n ds e i i , ple , e re , the ee of the Hindi kno wing p u blic i ntere sted i n the r on o f a ns has r o d b u to f eligi the J i , it p ve little u se to Engli sh -edu cated m en fi m o r e e specially to the peo ple o fChicago and o the r place s i n
m a n s d i n a n s m atw o s e u s A eric i tere te J i i , h e r q e t and fo r wh o se benefit the book was written by the di sting u i shed au thor o n the o ccasi o n o fthe ’ Wo r d s a am n : e o ns at a o l P rli e t of r ligi Chic g .
M o eo i s at s n a o w n d s r ver , there pre e t gr i g e ire among western sch olars to kno w more o f
n sm and i ts n s and to m nd Jai i te et , the the Hi i
u s I n o r d to m es edition i s oflittle e . er eet th e requ irements and to make k no wn to the we stern world the eternal t r u th s o fJai ni s m which
‘ o ccu pie s a high place amo ng the ancient reli
ns w d we ha e n u d w gio of the orl , v ve t re , ith the
ss n u s o f nd d n permi io of the p bli her the Hi i e itio , to bring o utthi s Engli sh translation of the book and tr u st th at it will be favo r ably received by
the public . 1 1
‘ N e ar e greatly i ndebted to Bab u K annoo
l A ns d a u has M . M a . for the co i er ble tro ble he taken i n translating thi s book from Hi ndi and
B nd al B A L A r fo r a a M . . L B . a t u . he to b Ch , , g , pai ns taken by hi m i n corre cting the proofs:
Our an s ar e i n no m asu due th k , little e re, to
e Chunni lal Pannalal J w B o m a S th e eller, b y , for the gener i o us pec u niary hel p he has so kindly given u s i n bringing o u tth i s E ngli sh edition o fthe book ;
’ tlc Pr achar a fc M a nda l S hr z A imanand J a in Pus a ,
n M ha lla A R A R osha o , G .
“ N o man has so p ecu li a r ly i denti fi ed hi mself with the inter ests ofthe J ai Commu i tas M u i A tmar a m l H e i s one ofth no ble ba or n n n y n j . e nd s w fr om the da fi i ti ti y o n a on to the end ofli fe to work day a ni ghtfor the i mi s i o te ave u der tak e H e i s th i e tofth ai n h gh s n h y h n n . e h g h pm s e J mm Co u ty and i s r ecog i z e as the i g estli v authori ty o n J ai n ni n d h ”h ing R el i o and li ter atu r e b Or i e tal S c olar s ig n y n h . The wor lds Pa r li a me o ( ntfR eligi on: Cki kap o i nA mer i ca Pag e 21) III
A s ho r tac c ou nto fthe li fe o fS hr i mat V ij ay a nancl su r i -p o p ular ly k no wna s
S hr i A tmar amj i .
T wenty two years h av e gone by since the death
o f hr V i anands ur l w - n wn a n S i j ay , the ell k o J i
ad u o f tam s c was n n S h the S we ber e t . He bor i
a a a a s z u un a the vill ge of L h r , Di trict Fero p r ( P j b) on the first o fCh aitra Sh ukla i n Vikram year
1 3 a a Ksha r i a a t. H i s 89 . He w as B r hma ttv by c s e ’ ’ a e s nam w as Ganeshchandr a and m t s f th r e o her ,
R u d V i o s hi s a i n a hd o od p e . He l t f ther e rly c il h
nd w as u u hi s m was a bro ght p by other . He given i n ch arge o f Seth Jo dhmal of Ji ra ' u n a fo r du a n i n am a 19 3 ( P j b) e c tio Vikr ye r 0 .
H s u d d nd and A m t A t e t ie Hi i rith e ic . t ti mes he u sed o V i s it S thanakv asi S adh u s o fthe
b an d l place and eg to stu y abo u t re igion. I n V i kr ama 1910 he was ini ti ated as a S thanak v as1
d H i s n S a h u . i tellect w as keen : he u sed to co mmi tto m mo 100 r s s a dav had a n e ry ve e . He le r t the Sh astras fro m the S thanakv asr S adh us bu the began to entertai ndo u bts as reg ards the i nter p r e tati o n as i n m o una an g ve by the . F rt tely he beg to st udy S anskrit Grammar and other phi lo so ‘ hi cal and a w r s w a and p logic l o k ith P it . I V
’ He fearlessly gave u p the S thanakv asi doctrine ] and am A m da ad i n a 193 2 c e to h e b V . ye r . He was initiated as a S wetamber Sadh u by B uddhi
V 1 a l a a n S ad u j yj , J i h of the place . I n the
“ . a 1943 w n a ana Ka awa V ye r , he e t to P lit , thi r, and stayed there for fou r month s du ring the r a n i y season. Here he was gi ven the title o f ’ Ach arya by the Sangh a and fro m th at time he was a d n V i a andsur i c lle by the ame of Shri j yan .
Then he travelled o n foot from G ujerat to
u n a u n a u to the P j b . D ri g the tr vel he bro ght
a n light the hidden Jain Literatu re . The J i Bhandars o fdifferent places of R aj pu tana were
ami n d hi m H e o tman o ld m an ex e by . g y i port t manu s s a o d o u t cript f irly c pie .
man a s i n un a H i s For y ye r he lived the P j b . fame spread thro ugh the different parts ofthe
u n M an o s s ame co try . y people of ther ect c n and di sc ussed with hi m o n matters of religio .
d a um n s i n a m d u us He answere their rg e t il , co rteo
n was i ns and dispassio nate manner . H i s to e
n and a s w atm s as n s d piri g, the he rer ere ti e to i he ns athi s p ecular tacto fanswering the qu estio . was s n and H i s ideas were liberal . He ere e i ti n calm ofdespo s o . V
M any que stions o n Jaini sm were p u tto hi A F ud H o r n le u m by Dr. . fR olf e e thro gh
M a anlal D al atr am m am a 1945. g p the Vikr ye r Dr .
r n le a d answ s H oe e w s greatly sati sfie with the er . He wrote to M aganlal i n 1888 Please convey to the latter ( M uni M aharaj) the expression of my thank s fo r the great trouble he has taken to r so m and so u m u s ns eply pro ptly f lly to y q e tio . ” I s sa a I n n H i s an wers were ti sf ctory . the i tro
n asakdasan a w H o r nele du U . ctio of the p g , hich Dr has edited and translated he writes For some of thi s i nformation I am indebted to M u ni
a a a A tmar am l A nandvi a 1 w M h r j j , j yj , the ell known and highly re spected Sadh u of the Jain Commu nity throughou t India and au thor o f ” am n s two u s u i n nd ( o g other ) very ef l work s Hi i .
I n am a 1949 e d an i h Vikr ye r , he rec ive ’ v i tati on from Chicago to attend ' the World s
a am n ns n a u n u s P rli e t of Religio . O cco t of religio and s na s ns u d no t b u t per o l re trictio he co l go,
s n hi s s n a . V i r chand a y he e t repre e t tive , Mr R gh a i and B . A . a s n j G hi , to Chic go to repre e t Jainism at a am n the P rli e t .
H e was the author of a nu mber ofwork s i n V I
nd Hi i . The important works ar e as follows :
T atwani r na a sad r a na y Pra (mafi fimmfi ), J i
T atwadar sha A nanti mi r -bhask (H am ), g er
S ama ktwa S hal od ar . (W W I ), y y h (w - - and a Prasnottar g W ), Chic go (firm
M any Jain temples were builti n the P unjab
hi s a n A u 1 s ns c n by te chi g . bo t 5000 per o were o
n ff s M an verted to Jai ism by hi s strenuo us e ort . y Paths halas and Librarie s were establi shed by him i n the di stricts of the P unj ab and i n difi er ent
a s c u n other p rt of the o try .
Spending hi s life i n doing good deeds he passed away from thi s world i n Vikram. year
1953 J esta u a 13 i n u anwa a un a . , y Sh kl , G jr l (P j b) A n hi s d a w as m s e u s . t The eve t of e th y t rio \
d ati n th midnight he go tu p from b ed an s e dm s n a d hi s u s po sture of Pa a a a . He c lle p pil hi m and sa d m N o w before i to the Oh, I go, ’ Arh an 1
‘ Lives of great men all remind u s
r v s su m We can make o u li e bli e, A nd departing leave behind u s ’ Fo ot p r l nts o n the sands of time . w Longfello . )
2
I r t nto du c i o n.
The following letter was received by Shri Shri Tap agachhachar ya N yayambho ni dhi Shri matV i a ananda u u a n wn as j y S ri , pop l rly k o Shri
A tmar am i u a n A sso a n j , thro gh the J i ci tio of
nd a o m a . I i , B b y
’ Worlds Congre ss A u xiliary
mm o n u s n ss Co ittee Religio Co gre ,
D . n n a ws . Rev . Joh He ry B rro D ,
ai man Ch r ,
N o m h a A . 6 t1 92 . 8 . Chic go U S . ve ber l
v 23 3 0 M ichigan A e .
M r A tmar am i . j ,
B m a o b y ,
Indi a . Please address me
W am illi Pipe,
23 3 0 M achi an A v e g ,
a o Chic g ,
o a United States fAmeric .
a De r Sir ,
There will be mailed to yo u i nthe cou rse of h A d a week an appointment as a member o fte ns vi sory Council of the Parliament ofthe R elegi o
( 4 )
gions restrictions and some other private reasons he was u nable to personally attend the Parlia ment ofreligions i n compliance with the i nvita
n A s d s d tw f . o s o M i tio e ire , photo the un r aj and a shortbiographical account of hi m to gethe r with some other interesting photo s were also
s n an a n w d m n for w was e t, ck o le g e t hich r e ues d q te . To this letter the following reply
i d r ece ve .
C a U . . A . 3 r d 1893 hic go S April ,
un A tmaram i M i j ,
9 an te , B k S r et Fort,
es den s o L d Pr i cy Mill C . .
e nd R vere Sir, I am very much delighted to receive yo u r acceptance o fyou r appointmenttogether with the photograph s and the biography of you r r e
e I s no t ss o u markable lif . it po ible for y to attend the Parliament i n person ? It wo uld A tan give u s great pleasure to meetyo u . y
a w ou not a a a a r r te, ill y be ble to prep re p pe d n a m nd a ar whichwill convey to the occi e t l i , cle
un e a n a w ou so n acco t of th J i F ith , hich y ho or ably represent? It will g i ve u s great pleasure ( 5 )
and promote the ends o fthe Parliament i fyou
r a nd s s a e ble to re er thi ervice.
I send yo u several Copies ofmy second
n a m o u s n nd report . Hopi g to he r fro y oo a fa a ma n w a na a ds vor bly , I re i ith fr ter l reg r ,
u s d a Yo r cor i lly,
n n a ws Joh He ry B rro ,
a man Ch ir ,
n s n Commi ttee o Religiou Co gress.
A reply to the above letter was sent through
a M a anL al D al atR am a n w d n Sh h g p , ck o le gi g the r and n ma n a i n co m eceipt of the letter i ti ti g th t,
li ance w w s s ss d n p ith the i he expre e therei , the M u ni M ah araj had u ndertaken totwrite a con
tr i buti on o n a n a the J i F ith .
w n i s d The follo i g the reply receive . 12 h1 h . n t C i ca o U . A J u e 893 . g S . d a My e r Sir,
m d s d th a e . a I e ire by Rev . Dr B rrows to make an immediate acknowledgment of you r
a u M a 1 i s m n n f vo r of y 3 th . It e i e tly to be de s ired th atthere sho uld be pre sent atthe Parlia m n R eli i ou s a a n d s nta e t of g , le r e repre e tive o f the a n mmu n J i co ity . We ar e indeed sorry thatthere i s no pros ( 6 ) p ectof having the M a u i A tmar amj 1 with u s and trust the community over which he presides will
d u s m one s n . i s us ep te o e to repre e t It , I tr t, needle ss for me to say that yo u r delegate will be r d u s m C a w d s n n eceive by hic go ith every i ti ctio , and du n hi s s a w o ur ri g t y here, ill receive hospitality i n as great a measure as we ar e able
o u d d s nd a to accord it . If y therefore eci e to e
s n a w o u nd a a to repre e t tive , ill y ki ly c ble the f ct me P The paper which learned M uni i s pre
a n w nd d b e w m and w b e p ri g, ill i ee very elco e ill given a place i n the programme i n keeping with
fi s t u the high rank o tau hor . Altho gh we here
i n a ar e a n d s an m o u the Chic go lo g i t ce fro y , name o fM uni A tmaramj i i s frequ ently all uded
i n u s d s u ss ns u s to religio i c io . For the p rpo e of ill ustrating the volu me s which ar e to record the pr oceedings o fthe Parliament of R eligi ou s I am i n want of a few pict ures to ill ustrate the rite s
an m n s of M a ask d cere o ie the Jain Faith . y I you to proc ure these for me (atany expense) n u n n n and se d atyo r earliest co ve ie ce . am I , u u s Very tr ly yo r , W A M E ILLI PIP , Pr i a t r etar v e S ec y. 7
was ass A m Thi s letter p ed on by M uni t a.
am a n ss a n nd a w the R ji to the J i A oci tio , I i , ith remark s that i twould be well if the Jains at Bombay were to co nsider the matter of sending Vir Chand R aghavj i Gandhi as a repre sentative o f a n a a am n add d at J i f ith to the P rli e t . He e th by hi s depu tation as a delegate to the Parliament o fthe religions o fthe world he wo uld be able to give p ublicity to the religion o fthe Jains to all those who di d notknow wh at Jaini sm and i ts n s w and a u s was calculat te et ere, th t the co r e ed to disseminate the tr u th s of Jaini sm far and
i d s n n M uni r a was a d W e . Thi opi io of the j ccepte
n m n o f m a au s by the ge tle e Bo b y , bec e they implicitly believed i n hi s words and were convinced th at the Opinion expressed by M uni r aj could never be against their scriptu re o r
ud a m i n an wa w l prej ici l to the y y, for they el knew that i n the modern times there was none equal to hi m i n the knowledge and scholarship n ofJain religious literatu re . H aving th u s co si der ed ma a n ss a n o f the tter, the J i A oci tio
B m a u s d C and and o o b y req e te Mr . Vir h G hi to g as d a a n s as n their eleg te to Chic go . O thi occ io at u s of and and as w ll the req e t Mr . Vir Ch G hi e as that ofChicago committee on R eligious Con 8 g ress the M uni raj wrote thi s work i n the form n m o fq uestions and answers o n Jai i s . I vent ure to u s w n m t n p bli h the ork for the be efit of y bre hre . A s the book was specially written for the Chicago Parliament and contained answers to the ques tns d m a was a n d io receive fro Chic go, it ptly e title “ the C a Pr ashno tar i . e. u s ns and hic go , Q e tio A nswers on Jaini sm for the Chicago Parliament
f n Th nam and a n n o f o religio s . e e le r i g the
a u n u n sa n wn i ti s thor of the book bei g iver lly k o , needless for me to dilate o n the merits of hi s
N o r an 1 d us as b s . c o n ook j tice to the t k , eve
i f a m i tH ow can o ns d d I were to tte pt . I be c i ere q ualified enough to do f ull j ustice to the merit s o fthe work s o fan au thor about whom occidental s ch olars and savants h ave expressed su ch a high Opi nion The following i s an extract i n thi s c onnection from the English translation of d D r A . . U pasakdasang S utra by a . F Ro olph
n e a s a o f Hor ell , Secr t ry of the A i tic Society
B n a e g l .
N o I I a u t I n a third Appendix ( . I ) I h ve p dd tna n ma n a together some a i io l i for tio , th t I ” n have been able to gather since pu bli shi g the s m s n ma n s everal fasciculi . For o e of thi i for tio , ( 9 )
am nd ed un a a a ma am i I i ebt to M i M h r j At R j ,
A nand V i a i w - n wn and r es j yj , the ell k o highly p ected Sadh u o fthe Jain co mmunity throughou t
nd a and au o f am n s two I i , thor ( o g other ) very u s u w s i n nd a na Tattv adar sha' ef l ork Hi i , the J i mentioned i n note 276 and the A j nana Timira
s a a was a d i n mmun a n w h Bh a k r . I pl ce co ic tio it
a an l hi m through the kindness o fMr . M g L a
D l a R am M n i s a had not a p t . y o ly regret th t I the advantage of hi s inval uable assi stance from.
nn n m w s m se the very begi i g of y ork . For o e u ful sugge stions and corrections I am also indebted
r V i r hand and n a ~ M c . to . R G hi , the Ho or ry Sec ” r etar a n ss a n nd a y to the J i A oci tio of I i .
“ ’ On the 2l stpage of The World s P arlia ” m n ns u bl s d i n nd n e t of Religio , p i he Lo o , there i s a photo of the M u nij i M ah araj beari ng the
w n u follo i g e logy .
N o man has so p eculi arly i ndentifi ed himself with the i nterests of the J am Community as M u n A mar am i i s one n i t j . He of the oble bands sworn from the day o finitiation to the end of life to work day and night for the high m ss n a u nd a n i s i io they h ve ert ke . He the High priest of the Jain commu nity and i s recogni sed 10 a s the highest living authority on Jain Religion ” and a u n a s liter t re by Orie tal schol r .
The above has al so appeared atpage 3 of “ ” n d u s a s the treati se e title E logie to holy pl ce .
H o r n ll has w n a n u s s s Dr . e e ritte cert i e logi tic ver e i n S anskrit o n M u nij i i n the beginning ofhi s
u a n on U asak asan u a ans p blic tio p D g S tr , the tr lation ofwhich i s given below
Thou ar tlike the sun i n di spelling the black clou ds of ignorance thou establi shestthe minds ofothers o n the sea of necto r o fgood and noble instr uctions thou cu tte st asunder all knots of doubts th ou ar tbeyond the eighteen
m s s nd mn d a n s u ar t ble i he co e e by J i i m. Tho u nsur passi ngly great i n the k nowledge of the
s tua a ns and a u ar tall-w s piri l lore of J i th t tho i e .
(2) For the p u rpose o fdi spelling the ig
nor ance o fall d men u as goo , tho h t written the “ ” “ work s entitled Agyan Ti mi r bhaskar and Jain ” Tattv adar sha .
3 0 as ss u s s u ( M ter of bli , O glorio o l,
0 En o fs ua n w d a sa e joyer pirit l k o le ge, 0 gre t g , O u nfailing answerer of all my questions 0 p urified soul 1 I n recognition of the good thou
( 12 ) living beings when th ere i s a continuou s streams o fthe so uls going into liberation which prevents thei r retu rn H ow i s the transmigration of s o ul establi shed H o w i s the exi stence of so ul p roved ? What advantages ar e there i n wo r s n Go d and o n Go d and ho w s u d hipi g l vi g , ho l th i s adoratio n be made What form of i mage worship s ho uld be ob served and why What co nnection between Go d and man do religi o ns believe i n What ar e the dutie s o fan ascetic and wh at of a ho u se -h older Wh at are the p re scribed ch aracteri sticso fthe spiritu al and the worldly life Wh at i s the snecessi ty and ad v an a o fthe s ud o fv ar l o u s u s s t ge t y religio book , and wh at ar e the rules regu lating such a stu dy
I s n o f od no ? so there an incarnatio G or If , whether the liberated soul of Go d catches any c ontamination by the process of 1ncar natl o n H as or has no tGod any defects
I nad u s ns au r ditionto the above q e tio , the tho - has also di sco ursed o n su ch topics as the r e p u ri f fi cati on a n ami na d s ul r ules a u a ed of co t te o , c lc l t
to wa d o fi a d at the asses and cha r the fe r of e h , cl
r actr i sti s n . e c of religio etc . etc
I n consideration of the subject s treated i n
( 13 )
m the book it wo uld notbe inappropriate if it i s “ entitled Tattv apunj or collection o fcardinal
s t r u th .
Thi s work after completion was h anded
and a and who i ts o ver to Mr . Vir Ch r G hi , by
ai d created a thirst i n the minds o fthe people a tChicago and other places fo r s pirit ual know ledge to s uch an extentth at he was agai n invited
a n a n was ad a d to Americ . The i vit tio gl ly ccepte
M r Chu ndra andh who s d to by . Vir G i re olve
n h a g o there with hi s family . O te occ sion o f
" hi s d a tu s ua -m nd d a ns ep r re, the pirit l i e J i of
a s n d s a add ss s hi m Bomb y pre e te ever l re e to .
fs a u t o n n For ar o o e . fe p ce , the p rpor of ly of these addresse s i s given below
a and a R a hav and De r brother Mr . Vir Ch r g G hi .
We m m s H em C and a , the e ber of the Shri h r
char a A bhas a met y y Society, h ve together to express o u r feelings of joy and sorrow-joy atthe tho ught that yo u ar e go ing to such a di stant co untry for the di ssi mi nati on o f tenets o f
a n sm and s w au s we w d d J i i , orro bec e ill be eprive
o f assi s an su ha u s u m m the t ce of c ef l e ber .
a ata m w n was De r brother, ti e he there
v e edu a n am n o ur mmun t o u ery littl c tio o g co i y , y ( 14 )
p assed the highest collegiate examinations and
displayed too deep an interest i n spiritual and
w d ma ad ua s orl y tter to be eq tely poken of . T he s trenuo us eflor ts yo u made i n connection with “ the holy places o fpilgri mage such as Shri S at
r un a a and S amedshikhar ar j y etc . , e highly co m
mendable .
I n 1893 yo u went as a representative of Shri M uni r aj A tmar amj i o n beh alf of the Jain commu nity to the Parliamentof Religions i n
a A meric .
The M u ni r aj 1s o ne of those selfle ss men who ar e al way s devoted to the i ntere sts of the Jain commu nity and who h ave pledged from the day of thei r initiation to the end of their lives to p erpetu ally preaching the highest tru th s o f
n sm i s one of a s a Jai i . He the gre te t pre chers o fthe Jain religion and scholars ofi ts literatu re the preacher and scholar whose premature death - i s mou rned by the whole commu nity the equal of
whom i neruditionand the knowledgefofJaina S ha» s tras i s diffi cult to fi nd to succeed hi m and whose holy and virtu ou s deeds will for ever be remem b ered with undying gratitude by the present and m n n a ns The s ee s wh the co i g ge er tio . p che ich ( 15 )
you have delivered i nAmerica o nJainreligion p hi losphy have done i mmense good to u s and n n i s a n o ur America brethre . It very gr tifyi g
‘ th at o n thi s o ccasion o fyou r going for the second time i n response to the invitation o fo ur Ameri
can n o u ar e a so a n u W w brethre , y l t ki g yo r ife ith
u s i n n w ou o n s yo . Her re olve goi g ith y thi o ccasion j ustifie s i n i ts f ulles tsense the sig ni fi cance of the word S ahchar ni a constant com n p anio .
I n n us n d a o u r a i s co cl io , e r brother, pr yer th at h appiness and prosperity may attend yo u w u ar e a ad a su ss ma wn hile yo bro , th t cce y cro the mi ssion which yo u have vol untarily u nder
taken a ss n s ma s w d u n , th t ble i g y be ho ere po you and a ou ma a d s n n th t y y chieve i ti ctio .
en men i s m um ues a G tle , it y h ble req t th t if th ere i s any error i n the book due to my short
coml n s nad n e m s n n ma g or i verte c or i pri ti g, it y
nd be d and a I ma n m d ki ly correcte , th t y be i for e o fthe same so th at I may correct it i n the next ed n itio .
JaswantR ai Ja n i i ,
L ahore. 16
CH ICAGO PR A S H N OTTA R A .
OR
«Questi ons and answer s onJ ai ni sm for the Chicago l i ons Par li amentofR e i g .
a u a n H i m who i s d d of l . S l t tio be to evoi all blemi shes and full o fall virtues wh ether H e ’ hn h o r n ci V i s u i va a i a . he B r ahm , , S J
2 C Bha avan o u w a o u a . g , let y be h t y re by name and condition i n thi s or that period ; if yo u ar e the same entirely devoid o fsi n and m c n am na n n e o u . o t i tio , let y revere c be to y
3 H elwho m S hai vai ti es ad as a . the ore Shiv ,
V edanti ns as a ma udd s s as B ud the Br h , the B hi t dha a na s N ai a i kas as a the , the r tio li tic y y cre tor, learned Jainas as A rhat and the M i mansi kas as — Eternal A ction may such a o ne the Cres t j ewel (S upreme one)o fthe three worlds reali se ’ o u r a s d si he rt e re . — Q (l ) H as Ishvara or God any beginning ? l
A - d d . Go hea has no beginning becau se that which has a beginning has of necessi ty - two causes material and instrumental au ses c . N eith er of these two causes can
( 13 )
This universe f ull o fsentient and insentient bei ngs h as been i n continuou s mani fes
i n ss tati on and s therefore begin ingle . Hence the argument proving the exi s
tn o f God as a a s the e ce cre tor, f ll to
und gro .
- 3 . a do an n s s sa a d Q. Wh t cie t cripture y reg r i ng the belief i n God P
A - a n . The J i scriptures declare the Ti r than
a as who m n s -com k r , , free fro eightee hort
i n s a a ai n d a ni n d s g , h ve tt e liber tio their bo ie and the Siddh as or the perfect who have attained th at liberation after the di ssolu
to n o ft d s God or i heir bo ie , to be
s r a I hva .
These stages o fliberationwith andwithout
di s ar e al d s a a an i n bo e c le I hv r . The c e t S ankhya scriptu r e does notbelieve i n Go d m . The odern S ankhya doctrine designated S eshvaravadi declares M aha ’ deo be od f f to G . The ollower s o Jai mani s
d n duh t e i n od T h octri e o beli ve G . e
f w s U ttar mi mansa as the V e ollo er of . dau e d r ne b e e i n anthesim or ti oct i , eli v p ( 19 )
the doctrine o fregardi ng all that i s i n
the w d d T o orl to be Go . he f llowers of N yaya and V ai sheshi k doctrines believe
i n Go d who i s One mn s n nal , O ipre e t, eter ,
an as n a d o fw sd m o mni s everl ti g bo e i o ,
i n d s ns u s o fth c e t, the i pe er of the fr it e go od and bad acti o ns of beings and who
ns ns m o and a n co ig the thell he ve .
The followers o fB udhi sm believe i na God who i s the preacher of their fou r eternal
u s vi a s n o f o w o r se tr th , exi te ce S rro Mi ry,
au s ofsuf n ssa n o fs w c e feri g , ce tio orro
and a a ads to a ssa n the p th th t le th t ce tio , and who incarnates h i mself i n the world whenever hi s teaching i s neg
l cted e .
4 —W atdo as n n and s u s s . Q. h re o i g cript re ay i n regard to the exi stence of Go d
A - as nn i nes a s n e s en e . The re o i g t bli hi g the xi t c
s are o fGo d i s simply thi . There two kinds ofwords o r expre ssions simple and
und Th am es of s m e compo . e ex pl i pl
w ds are s u ue mer t or pot, cloth , o l , virt , i ,
si n e n s and se ofcom , lib ratio , pirit, tho ( 20 )
’ ’ und w ds ar e ws hor ns uf po or co , b faloes ’ ’ ' rns a a s son a s ns mans ho , R j , or h re hor , ’
ns a r n w mans son. tn hor , b r e o The hi g denoted by a simple word necessarily exists while the thing o r things de noted by a compound word o r expres
s n ma ma note i s s a a io y or y x t . I hv r o r God i s a simple word hence it u sees
sari l e s s y xi t .
A s e a ds the w o fthe s u s r g r vie cript re , the Jain Shastras hold that their A r hantas
wh a m dd as ar e ds o h ve beco e Si h Go .
The B uddhists consider B uddha to be their
d w s N a a and V ai Go . The follo er of y y sheshik doctrine consider S hiva to be God and the Vedas consider the manifest
ed a n th od cre tio to be e G .
— “ tt th s ar i s a si m l N or J ustas o e c . e or I v a e or m p , w d h p w d , v n m ann r v ton nd x stenc I i t s a . e e a a e e. i h i g i g, d i i i f meann less i tcan ave no er vaton nor can i tb e cor i g h d i i , “ “ r ectjustas the wor ds D ith The wor d Ishvar a i s n tl k tese or s i thas ter efor e m ann I i t o i e h w d ; h e i g. f has no der ivationi tcannothave any meaning though i t 0 i c ct stas D t 8 3 H e. com o n wor has a s orr e j u i h . p u d d
er vato i tcannot ave a r e meann stas the d i i n , h p u i g ju w s K ar -V i shna or ns ofanass ord h i a (h ). ( 21 )
5 - at e . s d i s h Q. Wh atproofi there th Go t nd d P —creator a the protector of the worl A s n d n ~ . There i o irect o r i direct proofestab li shi ng th at Go d i s the creator and pr o
f s w d tector o thi orl . — 6 . a Q. What f llacy i s there i n believing that I shvara i s the creator o fthe world and of all things P
A - ar e s a a s i n ma n a nn . There everal f ll cie i t i i g
s w thi vie .
- 7. . u s i nd d i s a u u s s a men Q Yo r ee c rio t te t. I have never heard th at th ere i s any fallacy i n maintaining th at Go d i s the
a o w d as n o ut cre t r of the orl . Ple e poi t
a a 1D th w the f ll cy e vie .
A — nd l me w a s to fGod ou . Frie , te l h t or y
i n as a the w d. believe , the cre tor of orl
—A r man nds o f s a a Q. e there y ki I hv r (God) ?
A -D o o u no t n w a eve . y k o th t they beli
s o d ne nd of o d i n two kind of G . O ki G existed before the creation th ere was no
a aus o r n hn other materi l c e bei g te . ( 22 )
was n o ne u n n a There o ly p re, i tellige t, nd
ssfu s n s bli l exi te ce . Thi i s whatone
ass of e i n cl people beli ve . The other class believe i n the b egi nni nglessness or eter
nal em stence God u n n of p re, i tellige t and
o f ss u s en s ul a m s a bli f l exi t ce, o , to , p ce,
me d ns or ua e s a o ti , irectio q rt r , ( lt gether
n n su s ances &c o f i e b t ) . which the
u n s i s mad u s iver e e p . Both the e exi s
tnc s ar d na e e e believe to be eter l . Which of these two views abo u t God do yo u hold P
-I d s w a u t Q. hol the fir t vie bo God because the Vedas and the oth er script ures declare
N OT E -F r om ts s r temanate Eter r om eter emanate i r . hi pi i d h ; f h d a ; r om ai r fi r e fr om fi r e ater from ater ear t r om f , ; , w ; w , h f
ear t er bs fr om er bs foo r om oo semen fr om h , h h , d f f d , t seme man he man i s tus ma e u o ffoo and flu . n , h d p d id Tattr i a a S ak a y h .
O ear H e alo e was i nthe be n -one to t d , n ginni g wi h u a second ; H e sa w and the multifar i o us bei ngs wer e
b Chando a U a i s a . orn. gy p n h d
t x tent N either was i tnor was i tnot; nor was i e is -x tnt ar e R e a n s e v . nor no e i . ig d
- tn else A tma alone was in the beginning notany hi g .
h b n s ere bor ne A i tra a B ra man. I tsaw and te ei g w . y h ( a )
A ll th ese texts declare th at there was
n one od a n e o ly G before the cre tio . Th er was then neither the world nor the creator
w d was n o ne u e of the orl . There o ly p r
' d s ans and s n z 6 Go . exi te ce . . Chri ti Mo
mmadans a s d s w too ha l o hol thi vie . I
ma n a n sam O n n i t i the e pi io .
A - s w u s nd s od . Thi vie of yo r re er the G m i perfect .
1 -H o i d 0 . s d n d m . Q w Go re ere i perfect if he i s said to be the creator of the u niverse — A I n s . the fir t place there i s no material
aus u n s n can n r c e of the iver e, he ce it eve
a d fo r a w has no ma be cre te , th t hich terial cause can never come into exi stence j ust
as th ns an ass e hor of . — od has a d u n se ou o f Q. G cre te the iver t
i s n r o r na u e The ma H ow powe t r . ter i al cau se of the world i s therefore ’ d s w Go po er .
1 —I s we o fGod se a a e or i n A . ( ) the po r p r t ’ separate from hi m i ( 24 )
I f i s s a a m H im i s s n i en it ep r te fro , it e t t o r insentient P
nsen en n i s i t na o r n ne If i ti t, the eter l o eternal P
na n u s a men a e e If eter l , the yo r t te t th t th r was only one God before the creation and no s n i s sta m n of other exi te ce, like the te e t - a mad man. i s s n r ad It elf co t ictory . If
ou a a w non- na n i ts y c ll th t po er eter l, the material cau se must be another power of God which must also h ave another power for i ts au se and so nand so o s c o f rth . Thi i s an argument i n a circle and involves a
a a . o a a s n n e f ll cy If y u c ll it e tie t pow r, th en i s it eternal or non-eternal ? I n 7 as s a two a a s 2. a both the c e the bove f ll cie , self-contradiction and reasoning i n a
a se I f ou ns d s we circle ri . y co i er thi po r
non-s a a m God n all n s ep r te fro , the thi g
ar d E n mes God i . e. e Go . very thi g beco , good and evil heaven and h ell merit and demerit v irtue and vice the high and the lo w ; the king and the beggar ; the v irtuous and the wicked the r uler and the r uled a good man and a thief
&c &c . the happy and the u nh appy .
( 26 )
produce the u niverse witho ut any mate
a aus ri l c e . — A s n ann . Thi a swer of yours c otsatisfy any
w s man aus i s o a u nsu i e , bec e it t t lly ppo rt
ed an o a w by y pro f . Th t hich has no material cause can never come into exi st n t ’ ns an e a s ns . u e ce, for i c s hor Arg
m n s i s a l w a n a er e t like thi li b e to e ke , r th
an s n n u s n I f ou th tre gthe yo r po itio . y insi st u pon the things of yo u r o wn i ma gi nati on ou tof prej udice yo u can never
ns d d a u s a m nt be co i ere critic . Yo r t te e
n s n an i volve a fallacy o fmu tual depe d ce. If o ne p ure exi stence o fGod no tdepend i ng u pon any material cause before the
a n be m s d n n can H e cre tio pre i e , th e o ly
he d mn n and w n i s prove O ipote t, he He proved Omni potent He can be sai d to h ave created the u niverse witho utany
ma a aus n o ne o f s two teri l c e . U til the e
s ns i s s a s d can propo itio e t bli he , the other
no t d s i s as n n i n a be prove . Thi re o i g
two s ns ar e er circle . The propo itio eith to prove the creator of the universe or to mn en W en H e i s prove God O ipot t . h ( 27 )
d Omn n ncan he ed prove ipote t, the He prov to have created the u niverse without any
a au s n i s d be materi l c e . Whe He prove to
a u n s n n can the cre tor of the iver e , the o ly
n n I s no t He be proved om ipote t . this reasoning i n a circle P
— - s n o fGo d i s s d nt. Q. The exi te ce elf evi e Why do yo u no tconsider H i m as the creator of the u niverse P — A I f a n o fthe un s God . the cre tio iver e by
i s d s - d n n n n can prove elf evi e t, the o e h ave any di spu te abo ut i tand o u r co n tr o v er sy abo u t Go d may also cease because wh at i s self evident admits of no ar g umen
tati o n B u t a s n Go d . th t the pre e ce of
ann n wn d n has c ot be k o by irect perceptio ,
‘ been laid do wn i n your V edasfl
Thi s Vedic verse evidently shows th at God
ann c ot be co gni sed by any o ne .
14 - . Q. H o w has the world come i nto exi e tence witho ut a creator P This i nfer en tial proof e stabli shes that God i s the
N OTE - t t t t . W o u fee and a s H e alks and g r as s to i h h nd , w p . wi h u e es H e sees tou tear H e ear s H e kno s the y , wi h , h ; w un i verse bestb u tth er e i s n one in the univer se who k o s H i m H e i s calle th m val anc entP r s a. n w . d e pr i e i u u h 28 — creator o fthe world Why do yo u not accept thi s P
A —’ . We shall ref ute thi s arg ument ofyo urs when dealing with the other aspe ct of
Go d t u i ti s no t d at . Al ho gh prove th there was only o ne God before the
a n w u an ma a cau s s cre tio itho t y teri l e , even then w e proceed o n and ask whe~ ther these soul s when created by God
w u 2 w t w e ere P re , ( ) he her they er
ndo w d w m s 3 w e e ith erit , ( ) hether they
w m e natd w s ns 4 w r ere i pr g e ith i , ( ) hethe they were mixed with v irt ue and si n
o 5 w had m e si n t gether, ( ) hether they or and le ss v irtu e and (6) whether they
had m r v i u nd ss sin o e rt e a le .
o u ma n a n r s o s to n n all If y i t i the fi t p i i , the the so ul s i n the world ou ght to be p u re and all the i nj u nctio ns o fthe scri ptu res
a d n u to u B e reg r i g them o ght be f tile .
s d s au o f s s i u s i s i e , the thor the e cr pt re al so proved to be u nwi se ; for it was u sele ss to compose these scriptu res for the gu idance o fthe souls which were
N s s already pu r e . o sensible man wa h e a c an do es so i s a . le cloth if he , he fool Thi s shows that if these scripture s were pu ttogeth er fo r the gu idance o fp ure
s u s au er eo was no ta w s o l , the thor th f i e
man.
—God a ed all the s u s u b u t Q. cre t o l p re, o w w t o ut te n. did d hey , of h ir ill , goo or
s H ow i s Go d d bad action . to be blame for thi s P
A -W n s a a did notnd w s u s . he I hv r e o the o l
a w do d e a ns with po er to goo or vil ctio , how h ave they then co me into possession
” o fth at power P
-God has c ea d all we s i n the Q. r te po r so uls b utHe does no s prompt them to do evil to which they ar e led of their o wn
man i d u s a. s d accor . S ppo e give hs ear child a toy to play with butthe child
i n u s hi s w hi tar e the a n s to j re eye it , p re t blame for it ? Similarly Go d has given
ands and er o r ans a ns h , feet, oth g of ctio to beings only fo r the performance of
v u us a ns o ne di d o fhi s irt o ctio . If evil own acco rd i s Go d to blame for i tP ( 3 0 )
- - A . O s m mi nd d man the i ple e , example of a child which yo u have given i s no tcorrect
because the parents of the child do not know th at the toy they h ave given will
so u s d hi m as n u h be e by to i j re i s eye . a n s n I fthe p re t k ew this they wo uld n v to d ever gi e the toy the chil . If they
n w n ar give it k o i gly, they e no thi s parents
n s b u thi s e emie .
m a a o d n to u Si il rly cc r i g yo r theory, God i s to be regarded as o ur parent and we are n all hi s childre . If He knew that the man who has n v n ands m nd bee gi e h , feet, i , and s ns s w u d u se other e e , o l them so as mmi s ns ead n hi m ll to co t i l i g to he , H e
u d no tav a d hi m I f wo l h e cre te . He di d
notn w s i s o ed to de d k o thi , He pr v be voi n o fwi sdom and o mni scie ce. If He knew
s a e o fH i s e n o ur n thi , the ch rg b i g e emy
u s W i s bro ght again tH i m. hatwas H i s objecti n getting so many men doing things which wo uld lead th em to hell P God i s proved to be unj usti n as much as H e has s upplied man wherewithal to do
em and tn un s ed hi m for d n s , he p i h oi g o . ( 3 1 )
Go d i s u s o d u n us th pr ve to be j t, parvi
s n u and unw s cie t, cr el i e . Since it would n o tbe advi sable to bring so many charges
a a ns H i m w u d g i t , it o l be better to accept
ha God di d no t a s n ss s t t cre te i le soul . Thi s i s an answer to you r first propo sitiou and as regards you r Second pro
s n futa n i s as ws po itio , the re tio follo
If yo u say that Go d has created only v u us s u s n the i n i s wh irt o o l , the object o , y are men n i nd am d a bor bl , l e , cripple, e f, d f med and a s i n low and nu e or , l o pe ry stricken families P
Certainly the after -effects ofvirtue do not make men mi serable and starving for life and t d d n m u u s of d o be ru gi g for o thf l foo .
B s d s how u d God ma s u s e i e , co l ke the o l v irtuous withou t their h aving done good d ds H e mad m u us ee before . If e the virt o w u u s d ds m itho t their previo ee , He ight as well send them to h eavenor give them salvation withou t their doing any virtu
us d ds W n was so eas wh o ee . h e it y, y did God create the difficulty ofmen un dergoi ng such ordeals as the following i n ( 3 2 ) — o bedience to scriptural inj unctions : k eep i n asts a and nm n d ass n g f , b o e t of gree , p io and ani m s en m n i n f o ity , rol e t the order o as s an s m nd an s & ad cetic , chorite , e ic t c. , her ence u s m ass n to the virt e of co p io , s n a u u ness elf co trol , ch rity, tr thf l , ab sti nence from theft and the company of w m n o e . Does i tnotshow th atGod i s neither discreet nor wi se P
A s a ds 3 r d n n r reg r the objectio , the a swe i s as follows
I fyo u say th at God created the souls en
us ed w sin end s nots a cr t ith , th oe it how th t the so uls were charged with sins without having done them P When the God
H mse has u n d us w m s are i lf r i e , to ho el e we to repre sent o ur grievance s to the effect that we have been charged with si n by Go d without o ur having committed them and soliciting hi s ai d i nkeeping Go d from
n so un us od who a s doi g . The j t G ch rge u s withsins without o ur committing them
r ad d Go d had ought neve to be ore . If
d ll he s u s n u s ed w si n create a t o l e cr t ith , r i n the fam of n s m ns e s a bi th ily ki g , i i t r ,
( 3 4 )
- 1 God i s a wa s a . had 7. Q. l y h ppy He no
d n i n d ma u w H e eficie cy or er to ke p hich ,
d a s uni created this worl . He cre te the
n d m n s H i s v erse i or er to a ife t glory .
- Was not Go d man s f e A . the glory of ife t be or He created the universe P If H i s glory
m n s a n God was not a ife t before the cre tio , mu st be i na gloomy mood and anxiou s about the attainment of H i s desire and
n s H i s to ma ife t glory .
mu f i n mi s H e God st th ere ore be ery . If was miserable before the creation why di d He remain idle and why di d H e not r emove H i s misery by creating anoth er
u n ve s s u n s i r e before thi iver e . — d h 18 . Go as a d u n v s . Q cre te the i er e with the o bject that the souls may do v irtuous d ds an d. a a n u n nd n a i n ss ee tt i e i g h pp e . H e created the u niverse to do good to o s ther .
A -I f i s d n o d to e s ma e em . it oi g g o oth r to k th
do d d ds and a a n a ness w at goo ee tt i h ppi , h notof goodness i s H i s towards those who have gone to the hell after commi tt 1ng sins P 3 5 — 9 . CanGod a d an 1 . Q be c lle p hil thropic by making the latter unh appy P H e would take them outof the hell and send them
a to he ven.
A -Wh di d a w em stP . —y He llo th to go to hell fir I i s d ma s men do 2 . t Go who u 0. Q ke virt ous
o r s n u d d e ann do an i f l ee s . Th y c ot y
n f m s us as a thi g o the selve . J t pu ppet
dan ma es u s dan as s cer k p ppet ce he like , so does Go d make people do whatH e
wills . — A I fit i s noti n the power o fsouls to do
an n e s u d not s ns ythi g, th y ho l be re po ible
r bad su ts I f mas r fo r good o re l . a te orders hi s servant to do anything and the servant does it i n obedience to hi s order
and the r esu u ns o ut be bad lt t r to , would the master pu ni sh the servant for
i t N n m a o v . men d P , e er Si il rly if o ’ go od or bad actions i n obedience to God s o rders they cannot be held responsible for
t su s W en men a e notd heir re lt . h h v one
d bad a ns ann t o t goo or ctio , they c o g o heaven o r h ell nor can th ey attain any o fthe four conditions oflife such as ( 3 6 )
( l )heaven (2) hell (3 ) h uman life and
4 anma m n a and a e e ( ) i l, i er l veget bl lif . When there ar e no such fou r conditions oflife there i s no u niverse When there i s no u niverse there ar e no su ch scriptures
as das u anas u n Taur the Ve , P r , Q ra , ct,
85 0 W n a u . ar e no J b r, Bible he there
s u s ar e no u s ea e s cript re , there religio t ch r .
n ar e no u s a s Whe there religio te cher , W n i n there i s no Go d. he there s o God
u n sa d H o an s there i s iver l voi . w c thi ab surdity be dealtwith P
— s u n s i s s Q. Thi iver e like the how o fa
u and Go d a s a u l r j ggler ct like j gg e . By the creationo fthis u niverse God simply
mu ses H ms H i s s a i elf by trick . There
ar e no su n s as a n u ch thi g he ve , hell, virt e
s n a—nd i . I fGod has a d w d s A . cre te the orl imply for
i s amus m n su s H e e t, the re lt thereof o ught ’ to be simply like the effects of a j uggler s
an B uti n s w perform ce . thi orld there
r men who ar e s10k us a e , lepro , grief
s n nn ss n m and e eme tricke , pe ile , i fir xtr ly wretched wallowing i n the depth s of ( 3 7
s ua and s The e s of q lor mi ery . v ry ight these persons evokes our compassion and
ex c1tes o ur a n es no he horripil tio . Do tt sight ofthese miserable creatures move God with pity P If God i s notmoved
ann d Th w Go . e ith pity , He c ot be per former of a trick i s like a fooli sh child
u ass n and an m s f ll of p io i o ity . If H e i s affected by passion and h atred H e i s
full of all defects . When He i s full of
all d s ann od efect He c ot be G . H e can
n a d m n o ly be worl ly a . He who has p assion and h atred cannotbe omni scient and He who 1s no tomni scient can never d be called Go .
- od wa ds u n s s mena d n 22. Q. G re r or p i he ccor i g to their actions therefore He i s notto t m A s one s w so d s o ne a . —bla e . o e h oe re p u s a m n s a w d i s A . Yo r t te e t prove th t the orl
nn n ss and God i s no ti ts ea begi i gle cr tor. Bravo yo u h ave u ndermined yo ur own
Y o u ar position you rself . e coming to the position that wh atever condition the
n n s a i n s ar t livi g bei g h ve thi life , e he r esu lts of their deeds i n the previous life ( 3 8 )
and w a w r i n u s h t they e e the previo life, was the resultoftheir actions i n the
on r c n I n a ai e p e edi g it . thi s w y the ch n
s a ad-i nfi ni tn goe b ck m. This arg ument proves that the world i s beginningless
and a o d i s noti ts a th t G cre tor . - . I n i n o n su m a a 23 . Q believe o ly e pre e Br hm who i s an ever exi sting reality
A t i s n o ne u m B a ma o f . If here o ly S pre e r h ever-exi sting reality then does it not follow from this that all the se variegated
n m na su as n man e phe o e ch pi e tree , go tre ,
su a an a m &c &c ar e u n a ? g r c e , p l tree re l - A ll s n m n n i s u n a . A ll Q. thi phe o e o re l
a a a s i s un a N n m al th t ppe r re l . othi g ore re th an the appearance o fsilver i n a mother
o f a s fi sh s i s n o ne pe rl ( , hell). There o ly
u m a ma who 1s e ua a S pre e Br h perp t lly re l .
‘ A ‘ -Y 0 ul s a m n d s no t n to ur . t te e t oe poi t yo n n ar e nds keen i tellige ce . There three ki
ne a i s su s an a o fu nrealities . O th t b t ti lly
u n u w a a s d ff ent tr e, the other hich ppe r i er from what it really i s and the third which W i s indescribable u nreality . hich of these unrealities do you believe i n P 3 9
—I do no t v i n s two nds Q. belie e the fir t ki
s I i n d nd o fu nrealitie . believe the thir ki
d s a Th o fu nreality which i s in e crib ble . e
u n a phenomena ar e inde scrib ably re l .
- as me n w s w a ou m an A . Ple e let k o fir t h t y e
d s a 1 s i by the wor inde crib ble . ( ) Doe t mean th at the word does notdenote any o bject ? (2) Does it mean that the object which the word denotes has no exi stence?
The first positioni s notworth considering seriously becau se it i s evidently proved
a su n s s 85 0 do s th t ch thi g as tree exi t. A s regards the 2nd po sition it has to be ascertained whether the knowledge of the object o r the object it self which the word
d n s d s no txi s s ase i s e ote oe e t . The fir t c wrong becau se the knowledge of su ch
s as n man a m object pi e tree, go tree, p l
e &c & c i s ss ss d men. A s tre , po e e by regards the exi stence o r non-exi stence of the object itself it has again to be asoer tai ned whether the positive or negative
s n i s m an a exi te ce e t . If yo u s y thatthere i s no positive exi stence o fthings and yet a ea ou w be d n n they pp r, y ill rive o to the ( 40 )
d and s fallacy ofPerverse Knowle ge thi na se fallacy i s heldhighly objectio ble by tho m o u sa who believe i n advai ti s . If y y n n- s e th at objects ar e devoid of o exi t n s then you come to their h avi g a po i em stence which involves the canonof R
Existence of phenomena.
nd s a e t I fyou believe l n A dvai ti sm a al o cc p ma the statement involved m the above dog ns o freal exi stence yo u ar e directly agai t A dvai ti sm which i n th at case can never d b—e establi she . s a e n s en e nor Q. Object h v either exi t c
- s n n—on exi te ce. ou a u sua m an n s f A . Do y ccept the l e i g o the terms exi stence and non-exi stence or attach some other meaning of you r own
m ou a the u sua s ns to the . If y ccept l e e o fthese terms you will have to admit th at where a thing does notexist it i s no n-existent and when it exi sts it i s not non-exi stent These two propositions ar e
n ad ou e ne c o tr ictory . If y r ject o s n s admit the other. Here 1 o cope
a u i ndescrib ble u nreality . If yo
( 42 )
you will again be driven on to either of “ ” the two fallacies of Perverse Knowledge “ ” and a E s n a ud d a Re l xi te ce ll e to bove. I ask yo u again whether your beliefi n holding the phenomena as inde scribable i s
as d o n d nd T b e irect or i irect proof . he direct proof shows the phenomena as they
' a s n A h a a . a s r e t z . a e ppe r , re lly exi ti g
s so 1s n on d e t object , their cog iti by ir c proof and each objectof the p henomena i s exi sting i n regard to i ts o wn form and
n n i n a d e s no exi ste t reg r to oth r object . All these objects exi sting separately from o ne another form what i s called Prapan
na s bem ase how chor Pheno me . Thi g the c it i s possible on the basis of direct evi dence to prove the phenomena to be
indescribable .
— d d n ann u m Q. The irect evi e ce c ot reb t y former position o n the other hand i t
d c d n w to strengthens it . If ire t evi e ce ere show that the nature of o ne object does notexi st i nanother object then i twould
s n weaken my po itio .
The direct evidence i s notof this nature ( 43 )
as it doe s notshow th at the nature o fone
object does no teX 1stm another object .
- na Y ou can A You r statement i s unte ble . no thave the knowledge of the true natu re o fan object withou t nagati v i ng the natu re
o fa d ff n ti n Y o u can a e i ere t objec it . h v an idea of blu e colou r only whenyo u nega i n W n tive it yellow or other colo urs. he yo u become cognisant of the real natu re of
an d r n n ou object by irect p oof, the o ly y can deny the exi stence o fother objects
n Y o u ann n u na u e therei . c ot k ow the tr e t r o fan o bject u nless yo u reali se the negation
n I n a r ea o fanother object therei . f ct to li z e the tru e nat ure o fan object i s to negative the exi stence o fa different object
i n W n d adm s o f it . he the irect proof it both exi stence and non-existence o fan
n m na cann ed object, the phe o e ever be prov
a n n m na nn re l . Whe the phe o e ca otbe
d a u m s who i s prove re l , the S pre e pirit only o ne witho u t the second cannot be
d u d prove . If yo considered the irect evi dence proving only the exi stence o fthings you will also have to admitthe exi stence ( 4 4 ) o fnescience j ust like the existence of
d u s a m n a k nowle ge . Yo r t te e t th t Brahm i s proved withou t nescience by directevi dence also shows the negation of nescience
b sam n so u s a e ythe e proof . It bei g , yo r t t ment th at direct proof indicates only exi e tence and no tnon-exi stence i s like the
s a m n a madman N o as a ds t te e t of . w reg r you r indirect proof wh at i s arg ued later
o n w u d a s n i s a ill rep i te it . My po itio th t the phenomena ar e no tan ill u sion being
O s d n a a i s sed ppo e to u re lity . Wh t oppo
u to u nreality i s real su ch as the so l . Si n m na milar i s the case W 1th the phe o e . You r arg ument relating to the cognition o fthings i s opposed to the exi stence of me S u preme being i n asmu chas the S upre me s pirit i s no tperceptible b utatthe sa
o u sa a the time notu nreal . If y y th t n i s s upreme S pirit i s imperceptible the it
n a i s no tnd s a e i describ ble . If it i e crib bl ,
s u n na e au se you r position become te ble, b c
n i s a i s no you r expo stu latio , th t there n a the thing else beside s the Brahma a d th t I n u f m su preme A tmani s invi sible . yo r or ( 1 45 er argu ment you gave an example o fa
f a a a i n mother o pe rl . Th t ex mple s i ap
‘ plicable i n asmu chas the mo ther o fpearl 1s incl uded i n the phenomena which yo u
n a A n am consider to be u re l . ex ple o u ght to refer to a thing which i s cap d I ti s no able o fbeing prove . tyet proved whether the existence o f the
r u n a u h mother of pearl i s real o re l . S c being the case yo u cannotgi ve an ex a m o f u I ask ou w r ple it . F rther y hethe the arg u ment yo u p u tforward to prove the u nreality of phenomena i s incl uded
i n n m n no t? no tn ud d the phe o e a or If i cl e ,
s a o r u n a ? a n the i it re l re l If re l , the
n u a u m n ar e phenome a too like yo r rg e t,
a s r a . u n a i s a o d an l o e l If re l , it v i or “ ” example o f Perverse knowledge o r s omething inexpressible The first two propositions ar e notcondu cw e to wh at i s to be proved they ar e j ust as the horns o fa man o r the silver i n a mother
a A s a ds d s a m n o fpe rl . reg r the thir t te e t
a n nd s a ann i n rel ti g to i e crib bility, it c ot
the s a o ss u of fir t pl ce be p ibly tho ght ,
n n atssue th en it ca not prove the poi t i . ( 46 )
-M s n i s u m mm n Q. y propo itio tr e fro a co o sense view therefore it cannot be wrong
and i s a u a d to i ts c lc l te prove object .
—I ask o u me n w A . y to let k o the form of
mm n s ns V w thi s co o e e ie . The word V ya v eh ar a derived from i ts root means noth
s an n w d a 1ng el e th k o le ge . Wh tever i s real by means of knowledge i s intrinsically
a s w s n m na re l . Thi vie prove the phe o e } W n n n r a . m a a e a to be re l he the phe o e re l, it cannot be said th at only one su preme Brahma withou t a second i s real and all
a o u sa a the el se u nre l . If y y th t u se o f
d i s u ask o u w the wor tr e, I y hether the
or d i s a u n a . o u sa w ‘ re l or re l If y y that d i s a n n the wor re l, the the phe omena are
a a th as well re l s e word. If yo u say that w d i s u n a su w ds the or re l, ch or as Brahm & c canno t be real because th at which i s
ann b itself u nreal c ot e the cause of any
thing that i s real . — us as a a s n omts Q. J t f l e coi p to the tran
i o ns i n nu n c ns so d sact ge i e oi , oes our
u a s n v iew tho gh f l e, poi t to the reality of ( 4 7 )
n m the phe o ena. It therefore proves i ts
object . — A . O 1 friend you r statement makes your
a u m n a a s a rg e t re lly f l e . All the f llacies pointed ou ti n connection with the u n
a of n m na w u d a a n re lity “the phe o e , o l g i
u a u o u n arise here. If yo rg e th at y do o t consider you r reasoning separate from the
n m na u as n n i s a n phe o e , yo r re o i g cert i ly u nreal like the ph enomena and it cannot
a has n prove i ts point . Wh t bee explained before does notprove the ph enomena to
u n a are a s u s and be re l, they re l like o l your position th at only o ne Brahma with
o uta s o nd i s a and all s a se ec re l el e f l , nd falls to the gro u . — I ti s d a d i n an s ads as Q. ecl re the Up i h
as a d A nanda i r i the d s well st te by g , i ciple o fSh ankara Swami i n the third ch apter o f the Shankara di g -vij aya that the S upreme spiriti s the material n s The ma e a au se cause of the u iver e . t ri l c
s n efft i s that whichtransforms it elf i to ec . Thi s shows thatwhatever th ere i s i n the ( 48 )
u niverse 1s the transformation ofthe
u m s t u n S pre e piri . The iverse th us being m u m s w at the for of the S pre e pirit, h objection i s there that God i s the creator of the universe
- A . Y ou ar e a n n o fa s cert i ly the pri ce thei ts. Do you atall consider what yo u say Your statement shows your position to
a s n th w d i be thei tic . Whe e orl s the
tans ma n o f u me e n r for tio the S pre B i g ,
en ar e no su n s as a si nner th there ch thi g ,
a u u s man a sa a the ea en virt o , ge, fool , h v
o r the a d man o r a u hell , goo , thief, tr th
fl f s & & u or untr u th ul scripture c. c. From thi s point of view there i s no difference
w n a a and a n a e n bet ee beefe ter cor e t r, o difference between an actof sex ual inter ’ cou r se with one s wife and th atwith ’ n s a es no d ff en e be o e other rel tiv , i er c
w n an as and an ass ause t ee cetic , bec when Go d i s the material cause ofall n s w e w d i s one essen e thi g , the hol orl of c
and n n e se form as th ere othi g l .
50
th eo ry r emai ns u npr o v ed I fyo u co n sider B r ah ma to be the ma te r ial cau se
the u n r s i tm a ns ta tn of ive e , e h t every hi g i s Brah ma which inv o lv es the fallacy
d o o v I already all ude tab e . fyo u consider
M a to s ntn the same a lla a ya be e ie t, f cy p
ti tas w o u o ns der plies o ell . If y c i Maya
a m o d t ns a e G r. i s su to be i ep r t fro , he it fli centto s peak only of B r ah ma and no t
f o s u e r uo us ntt o an ther p fl e i y .
“ I o ns d M to nd s a Q. c i er aya be i e crib ble .
A - a u m n a o u nd sc a . The rg e t b t the i e rib bility
eX 1stence has al ad en ud a of re y be rep i ted. ' “ The prefix N ts i n the term A ni r v ach niya (i ndesc r ibable ) means negation and the r emam mg portion o fit acco rding to the Kalapi k V yakar ana (Grammar) means
s n no n- s n either exi te ce or exi te ce . If you
d n s tn non- i s n i s e y exi e ce, ex te ce proved
o u d n non- i s n and if y e y ex te ce , existence
d e i s no tn 1s pro ve . Th re hi g else than , and no n- s n exi stence exi te ce. The term “ ” “ ” A ni r v achniya or I ndescr l bable seems to have been invented only as a trade ( 51
B a w r d n dua s c trick . y th t o , o ly the li ti
v t m n s on o i s o d no e. the ry pr e , the o i tic “ - d s s u as Go d a ne i s Q. The Ve ic text ch lo ” the creator of all prov e o nly the monistic
o the ry .
— s s a m n u s i s als u n ue A . Thi t te e t of yo r o tr . If the wh o le ma nki nd i s of one essence
nd o r m n all en m na su as o ne a f , the ph o e ch being h a ppy and ano ther mi serable
o m n ua u nr ea I f i s 18 will bec e eve t lly l . th “ o u s n nthe s a m n a y r po itio , the t te e t th t the
wo d a n e n fund u s ss rl h vi g b e o to be ele , o ne sho uld avoid and evade i two uld be as meaningless as speaking o fthe fr a
nc o fs k w s i s n gr a e y flo er . If there o ly
o ne ss n W u a s nd i s e e ce itho t eco , there no such thing as rebirth o fso uls i n thi s world which i s to be av o ided as so me
n u s ss and a m na thi g ele bo i ble.
-I n al i s Q. re ity there no thing else th an B rahma and the u ni verse which has no w been declared u seless and which i s alway s vi sible to all the beings i s j ust like the f a ea an e o the m s &c . fa wo man pp r c li b , o 52
i n a u i s s n wh pict re . It to be ee ether the dimensio ns o fthe limbs o fthe wo man i n the pict u r e ar e i ll usionary o r pro duc
u s o n tive of ill i .
- sa w o n T r a o u i s all . e A . Wh t y y r g h e i s i nfact no pro o f su pporti ng yo u r s ta te
n i n o r d o v o nl o ne me t . If er to pr e y
B a ma w ou an n s o u eso r t r h ith t ythi g el e , y r to some other di s tinct evidence yo u o nly ’ e u l sm beca se i tho u ta n o prov D a i , u j w y pr of ’ no one s po sitio n i s proved. If yo u
co ns d a ti n r d w u an o i er h g p ove itho t y pr of, then all religio ni sts can p r ove th eir self
r ds A m a llus o n believed c ee . ir ge or i i should be co nsi de r ed separate from the
A dvai ti sm w o u ns d to a , hich y co i er h ve n d bee prove .
The theory ofA dv ai ti sm which yo u d have e stabli shed wi ll th u s be di sprove . lfill u sion i s o nly a fo rm o fA dv ai ti sm it
a h 1s necess rily a fo rm o fthe B ra ma . If the mi rage or illu sion i s a fo rm of the
B r ahm the no w d a o u l m n s a, k le ge b t e e e t
r v d o u o nsi de can never be p o e . If y c r ( 53 )
ill us ion to be sep arate from Brahma you c o me to believe i n D uali sm and the
o n a o o n m i stic theory i s dam ged. If y u c sider the belief i n the di stincti on between
a a and a o t u s n tn pill r p to be ill io , he it
m ans a & c has a r a ex e th t the pot . e l
i stence s m w s o n as the a t o e here, lo g re li y i s no ts een o ne canno t fo r m the idea of
us on u n a i H e who ill i or re l ty . has no t seen a li ve s erpent can never have the
l s n i n a i lu io of a s erpent rope .
s too e u d a es the mo n s Thi r p i t i tic reality. The moni stic theory i s certainly to be ’ preached to o thers and no tto one s o wn s elf as the preacher i s hi mself witho u t
n us o n d no w d a y ill i or perverte k le ge . If the preacher i s himself affected with i ll u s io n he canno t prove the moni stic theory
s to other .
- o u i s ff d Q Since the s l a ecte with i lluswn or perver ted knowledge 1ti s necessary to n preach the mo i stic theory . — A W n us n o fthe so u i s ne . he the ill io l go , 54
i twill certainly ch a nge i ts conditi on and
w en i s su a c an ua sm h there ch h ge, D li
m i n o f s W n a s co es it elf . he a man pre che A dvai ti sm to ano ther man it i s taken fo r
antd ta an man s s To be g r e h t other exi t . p reaching moni sm to ano ther man and at the same time believi ng i n l ts truth s i s
’ j ust like sayi ng th at one s father has been
a c a o m hi s i r t a n suc elib te fr b h . Cert i ly h
a man i s de o i d o fall s ns B v n v e e . elie i g i n the exi stence of o neself and o fano ther
i s n n s an D u sm T o bel e o thi g el e th ali . i ve i n moni sm i s therefo r e destitu te of all r ea
s n n o i g .
3 7 - s f n u em s ul i s . Q The exi tence o o e S pr e o enough to sho w the baselessness of all
n w d la ifi r nc s k o le ge r e ting to d e e e .
N OT E :- I ft h s notbeen see befor e how can i tb e see i n he ser p enta n , n - a r o e I ti s o i n to the r e vi ous obser vati o or non obser va p . w g p n n n-i l u s i o o ur s tion thatillu si o n o r o l n cc .
— on umen u s i s als w A . Thi s arg t of yo r o r g
n u m i n as muchas the exi stence of o e S pre e d sou l has no tbeen pr ove .
h ts If t ere i s su ch an exi stence 13 1 elf fs me evi dent or proved by the help o o 55
other evidence It i s notself -evident
for itw so n ne u d a an con if ere , o co l h ve y
r v i s d to er sy abou t it . If it prove by
m ans o f i d n i s a d n e e other ev e ce , th t evi e c empirical or scriptu ral If thi s evidence
i s em 1r 1cal w a 1s a um n P p , h t the rg e t
s n Plea e explai . — Q The arg u ment 1s thi s that the matter which i s u nder di scu ssion relates to the interpenetr atio n ofthe Brahma i n the
u wa d no m na aus w a r o t r phe e , bec e h teve
a a an s ar e a a ppe r ce there , h ve for their b ck
u nd s m u nd n n l gro o e erlyi g pri cip e .
I n other words all phenomena have
no mena nd m us as the fun behi the , j t c tions of the body w hich ar e outwardly apparent h ave the so ul for th eir u nder
n n n all s n n and lyi g pri ciple . Si ce e tie t insentient phenomena ar e u nder consi deration their ou tward appearance cannot be acco unted fo i' withou t there being some nd n n n m T u erlyi g pri ciple behi d the . he
ns an s ofa ota 1 & i t ce p , p ece of cloth , c. f &c. ar e us a e o s s n ill tr tiv thi po itio . 56 — A . s a um n o u s i s no t Thi rg e t of y r , correct " becau se the exi stence o fthe s u bject matter
to d aso n n o n an be prove , the re i g pr vi g it
am us a n i s n the ex ple ill tr ti g it, o ly b
wa o y of pr of . — Q There ar e two kinds of 1 one God material cau se of the u niverse and (
i s r na ma matter which ete l . The tter c
s s s o f a o ms o fEa Wa Fi i t the t rth , ter,
and Ai r and a e n o ul , of Sp ce , Dir ctio , S ,
nd and m s n n su s an s m . i ti e The e i e—b t ce ar e e teanal and begi nningle s s no tmade
n n W ai d o s od by a y o e . ith the fthe e G w d creates the orl .
The manner i n which Go d i s co ns1der ed the Creator o fthe wo rld by religio ni sts
“ ’ s i s o ne- cr a d i s thi . He the e to r o fthe wo rl .
i s o mni resenr tna and s -de He p , e er l elf
n i s pende t . He the Lo r d o fthis vi si ble
' ” d and i ts m u ttud f n s worl l i es o bei g .
Those who believe i n the creatio n of
he w d Go d d a a t orl by hol th t the e rth ,
ntl ns s & i mo u a c. n s ema as , tree ch they
are. eff s ar e th w a ect , e ork of n intelligent
( 58 ) w d s a s d d n i n a orl , to be e t bli he . By e y g
o d Go d has no t b y to , He tbeen pro ved he c a o f w d re tor the orl . We believe i n Go d h aving a body and therefore o u r proposi
n i s . God i s n o ne tio correct o ly . If
h w man ds w u d a t ere ere y Go , there o l be divergence of views amo ng them i n the acco mpli shment of a w o rk ( taken u p by all s mul an o us A s i s n n se i t e ly). there o e el to check them their difference s will co n tinne and the acco mpli sh ment of the work
n r d w be i te fere ith .
The case wo uld be th at o ne Go d i s
a n a man w o u s an t cre ti g ith f r leg , o her
w si x s h d w two s ith leg , the t ir , ith leg
and o u r w t s I n s the f th , i h eight leg . thi manner all o ther thi ngs will be made
v a o u sl w uld i n su a as ri y . There o ch c e be ge neral conf u sio n and di sorder i n the w d orl .
B utno su ch di so rder i s seen ; hence
a o i s n o ne God God i s a s the cre t r o ly . l o omnipre sent and omn1sc1ent If Go d
notmn s n n s were o ipre e t, the thi g which ( 59 ) would be created simultaneou sly i n all
w ds w u d n a d the three orl , o l ever be cre te atthe same time becau se only where pot
s ar e es n s w mad and ter pr e t, pot ill be e no t s n od G . where they ar e notpre e t . i s mn s n w no tso o i cie t . If He ere , He co uld no tbe able to know the materi al
au s s o fall du s di d no t c e the pro ct . If He k now the materi al c au se s of the pro ducts He would notcreate a variety amo ng the
s Go d i s s f-d nden no t object . el epe t rely i n u n an o ne s d s ns s g po y el e . He i pe e fr u it s o fh appiness or so rro w by H i s o wn “ w l i s w o f od a il . It by the ill G th t the w d a n l orl ly beings go to he ve or he l .
Withou t H i m they ar e u nable to reward or p uni sh themselves for their virt uo u s ” or w d d ds icke ee .
If God i s dependent u po n some o ne “ s n H e w no t a d d as el e , the ill be reg r e the
u o o f w d w chief a th r the o rl . There ill al so come i n the fallacy o farg u menti n a circle if o ne God i s dependent u po n ah other and ano ther u pon the third and so on and so f orth . ( 6 0 )
- Go d 1s therefore self dep endentm no t
u nd n r s m o ne s er the co t ol of o e el e . Go d - i s na . w non e na so m eter l If He ere et r l , e
o ne s i s u d ‘ atH i m el e req ire to cre e . There i s no other su ch B eing therefore Go d i s
e na w us o s ter l . It ill th be b erved that
God i s a o f w d the cre tor the orl .
A — u s a m n a a m u n . Yo r t te e t th t the e rth , o
tns s &c ar e w o fani n ll a . te i i , tree , the ork
n n i s u n na u o s ge t Bei g , te ble, for yo r prop i tio n do es no trecognise the quality o f “ ” as o n 1nfer ence i s n perv i . The o tv alid till s uppo r ted by the evidence of per v a ” s n a sa i s o n io . Wh t I y rec g i sed by all
a n d men N o w I ask o u w le r e . y hether
Go d a a s has a o d no the th t cre te b y or .
H e has a d i s H i s od s us If bo y , b y vi ible j t like o u rs or invi sible like the body o f gho sts &c ? If yo u consider th at He has
a od u s n n v s fal b y like o r , the it i vol e the lacy o fthe infringement o fdirect s vid
en as ass s r a n o w u ds & c. ce , Gr , tree , i b , clo ar e seen being pro du ced withou t the pre«
s o d o u a o r ence o fG . If y ccept the the
s a emen n the d o fGod i s n si t t t, the bo y i vi ( 6 1 )
I ask w s d i s ble . hether thi bo y invi sible by the reaso nof i ts grandco ur or by reaso n o fo u r viti ated sight which i s the re sult o fo ur o u s b ad a o ns s previ cti . For the tate ment th at the bo dy o fGo d i s i nvi sible o w n i ts ans nd n t i s i g to tr ce e t glory , here
o o B s d s o u s a t n no pr f . e i e y r t eme t has
a a o fm u tu a d nd n the f ll cy l epe e ce . When
i s o d ta H i s o i s r ans nd n it pr ve h t gl ry t ce e t, then o nly i s pro ved the invi sibility of H i s
d and sa bo y vice ver .
bo d o fGo d i s a o fa st If the v th t gho , then the matte r will r emai n as do u btf ul as w as u s to n w w t it . The q e i ill be he her there i s any Go d atall as H i s bo dy i s i n v E i ti s n i n x s n e u s i sible . ither o t e i te c j t as the so n o fa barren wo man or it i s the glo o m of o ur pas tactio n which obstr u cts
do u t i r v 1s1on u s w l n as . o u . S ch b l ever ce e
o u sa ha Go di s w o u ta o d If y y t t ith b y , then the ill u s tratio n and the o ne wh o se illu stratio n i s given will be mu t u ally i n co nsi stent and the argu ment will be self d s tu te e au s au o f ff ts e r c iv , b c e the thor e ec s u as o s &c i s a w a s ch p t . potter ith vi ible ( 6 2 ) f d . I o u a Go d w u a d bo y y c ll itho t bo y, H e will be fo und i nco mpetentto do any n u as a u thi g . J st the v c u m of the sky i s
w u an ma so Go d itho t y ker, either with o r witho ut body cannot be proved as asso
i ated w ff s o f w d c ith the e ect the orl . B e s ides yo u r argu ment i s no tall co mpr ehen sive i n asmuchas yo u admitth at there i s no intelligent au thor o fs uch efi ects as
n n uds a n o w &c . o u ar u light i g , clo , r i b Y r g
m nt i a d as i s do s no t a e v ti te it , e prove th t an intelligent God i s the creator of the
d T he s a m n a worl . t te e t th t the whole
wo d i s w ofGo d i s no t na e rl the ork te bl ,
fo r i s no d n ta , there evi e ce to prove h t
d i s a o f w d Go the cre tor the orl .
—E d n o n God a Q. vi e ce pr vi g to be the cre tor of the world i s of the ch aracter of nui nfer
ne w o d s ns s u ts ence . O h i pe e fr i to beings according to their actions must be an
n ud e s su intellige t j g . Tool ch as an axe o r a saw gradually cuta p1ece ofwood into two under the supervi sion ofan ar t
z an so do the d o r nse u en i , goo evil co q ces ofactions take effectunder the direction can n r o fan i ntelli ge nt j u dge . It eve be
nd a a said th at s u c h to o l s as a n ax e a s w
m o ve themselve s to c u tu p a piece o t
r n n n o s wo o d becau se they a e i se tie t bject . I fi ti s sai d th at it i s the nat u re o fthe
sa w cu t n s u d ax e and the to , the they ho l
and n as alway s be cu tti ng ever ce e . Thi s
as B s ex am i s i s no tthe c e . y thi ple it p r o ved th at the di fferent so ul s attain their fru its gradually unde r the di rection of God-j ust as ci rc ular t r i ang ular a nd rect ang ular villages a nd towns ar e the wo r k o f
n o wn- ann t an intellige t t pl er . A s ar e p c s
a tl so ar e a m tn &c . un a s ex c y the e rth , o i ,
& th w o f o d c. e G trees ork .
- n n a o w ou A . The i fere ti l pro f by hich y e stabli sh th at God i s the creator of the world i s no tsou nd as it su ffers from the fallacy o ftaking for granted wh at i s to
d i s us w a be prove . It j t like h t has already d m been ref ute by e. The view held by
Jai ns as e a ud d to i s the heretofor ll e , th at the variety th at we see i n the world i s
fa n a due to the effects o ctio s. K rma or acti on alone i s the cause ofthe conditions 64
o fh appiness or sorrow of the v arious
nds o f o n a n nd a and l ki pe ple i h biti g I i , a l
o o un s s ands and d m un ther c trie , i l , col o
ai no u s a s r i s n tn s t tr ct . The e o hi g el e th an
Ka ma m n to o Ka . ma i s r For experie ce , r
fu nd the m au s W n o to be pri e c e . he a
u us n ns i s n virt o ki g reig , there either fami ne no r any other di stre ss and thi s ha ppy s tate i s j u stly considered as due' to
the i n u nc o f hi s r i hteo u s acti o ns fl e e g . Th at whi c h g r adu ally give s re w ar d or p u ni sh ment to bei ngs i s Karma and Karma
A to ns d nd u o n men wh o nly . c i epe p o
s n n n s ar n l n being e tie t bei g e i tel ige t . It i s therefo re th at acti o ns being dependent u po n r atio nal beings gradually u nfo ld
h ffc s I f o u sa at u ai i teir e e t. y y th yo r m s ‘ o v o nl a s u - n nt o d to pr e y per i tellige G ,
and not d nar n n n s n or i y i tellige t bei g , the you r p r o po smo n l s dev o id of wh at i s to
d o nn to n o fGo d as a be prove . The c ec i s u perv i sor i n regard to the actio n of an
axe o r a saw i s no t s a s d bu t , e t bli he the connect1o n o fpotters and o th ers i n regard
o a n o s c 1s s tab li s e d. tm ki g p t & . e h Q - Even greatmen ar e led to their wo rk
( 66 )
believer i n God I I ask yo u ho w it i s that God being himself omni scient and passion
less n n s men twa ds u su , i cli e o r evil p r its .
T s who ar e w s ar e m a ta ho e i e, i p r i l . M en
o u led wa ds ght, therefore, to be to r good
a ns no r. a to ns b u t i s s n ctio , evil c i , it ee that
G o d ads men nto war dse a n le eve vil ctio s . Thi s does no tprove th at He i s omni scient
nd a s n ss a p s io le .
— h d l d Q. I s war a lea s al men to o good a cti ons therefore He i s omni scient and beyond
all ass o ns o s who do a t p i . Th e evil c ions ar e p u ni shed by H i m i n thi s way th at H e i ncline s th em to do undesi r eable things
a m o s i s which le d the thell . Thi becau se s u ch men may be i n fear o fsimilar tro u b le s and be deterred fro m co mmitting
i n a a n as d s ns s su a u s s g i , He i pe e it ble fr it
s n ss and men. i s w s a s o w to He i e , p i le ith
m s o utany b le i h .
A — s s ta m n i s a so u ss . Thi te e t l tho ghtle ly made becau se i ti s God and no ne else who
do o r iginally i nclines peo ple to evil. The sou l itself cannot do anything be ( 6 7 )
cau se it i s u nintelligent and cannot do
o o d o r o fi ts o wn a d g evil ccor .
T o firs tdrive peo ple to do evil and
t n to o w m n o l u s he thr the i t the hel , th p u ni s hing the m and thentaki ng them back
o r i a ts a ar s n t ght p h , ppe to be the o ly
o d p o wer of G .
-Go d n dr s o to do i Q. ever ive pe ple evil t
i s m s s w ho l an o they the elve , e t wards
m Go d d s ns s u s the . i pe e fr it to men ao
n a the r m co r d s e o a o ns . a i g yp f r cti T ke,
fo r nsta n a m o fa n i ce, the ex ple ki g who penali ses theft and neve r di r ects a thief
lfa to co mmittheft . thief commits
t m u s b e u n s d b n thef , he t p i he y the ki g . Similar ly Go d do es no tp r o mpt peo ple to do evil b u tcertainly p u ni sh es th o se who
do evil .
— s a u m n to o i s a a o u s au s A . Thi rg e t , f ll ci , bec e
d n s o w o w ul ar e n w o rl ly ki g h ever p erf , ever able to sto p co mmi s s io n o ftheft alto
su n s s w a gether . Let ch ki g trive ith ll
a w d and a n their he rt, or ctio to prohibit 6 8
the co mmi ssion o ftheftand similar evil
d ds b ut w n s u d i n ee , they ill ever ccee keep i ng all men away from committing such
a s n o and God i s a o d ct . O the ther h , , cc r
i n o u mn o n so wh d es g to y , o ip te t if , y o He no tkeep all men away fro m do mg
W n Go d i s u na m e vil . he ble to keep en
a m d n i s a a o aw y fro oi g evil , it cle r th t G d i nclines them to do evil and then p u nshi
wa ds s s es them after r . Thi po iti on i s o pen to the same critici sm o fGod as here t to fo re pointed o u . If yo u say that God 18 u nable to keep men away fro m doing
l n o u anno oas l u d evi , the y c t b t o ly that Go d does ev erything and th at He i s omni
n men m d o r bad a pote t . If perfor goo c
ns ems s n can n ti o th elve , the they e j oy
u s ms s and i s n d their fr it the elve , it ee less
a God i s at to believe th t the cre or.
-I ti s men ms s who do i t. Q. the the elve r gh
a ns b u t i s Go d wh and wro ng ctio , it o r e
o r u n s s m fo r t m wards p i he the he .
M en ar e no ti n a position to enjoy the fruits ofth ei r actions themselves j ustas 6 9
thieves who co mmitthefts themsel ves are no table to p u ni s h themselves for thei r
n a o u s d ds i s an e man who ef ri ee . It oth r
nds t m to a son se he pri .
— m n 18 a a l A s s a s a us . W en . Thi t te e t l o f l cio h men ar e compete nt to do righto r wrong
a ons wh a r e no to m n to cti , y they c pete t enj o y their fr u its themselves P A ccord
i n as a man do s o r w n be g e right ro g, he comes the ca us e o fe nj oying 1ts fruits
ms . A thei f mm s hi elf co it theft . The ki ng p u ni shes hi m o r the thiefi s affected
s u u n an d s as s as s u l by ch cle i e e lepro y ,
o n & c i s no tu no n a su cerati . It fte th t ch
a man d s n u n b n ie bei g b r t y fire, or bei g dro wned i n w ater or being c u tu p by a s wo r d o r killed by a canno n b all o r b ullet o r being des troyed by the fall of a b uild m g o r a ro ck o r i s t u r ned a starving w retch .
I n a o u s s u wa s u nd s th v ri ch y , he ergoe e
ni n fo r hi s d ds I n s p u sh me t evil ee . uch
a c as r i s no n d o fthe n n o n e , the e ee i terve ti
f d i s o n au s a fr ucti o Go . It ly the c e th t 70
fi es i n these ev il effects and the cau se i s n h o r ms d d the ma himself w o perf the ee . Similarly there ar e vari o u s way s i n which man u nder goe s p uni sh ment i n hell o r a a ns wa d i n a n o u ask tt i re r he ve . If y wh at cau se will lead to p uni sh ment i n a cas o n a o n I anno answ fo r m e of f r ic ti , c t er, y
n w d i s m d and anno defi ni te k o le ge li ite , c t ly tell the ca u ses th at will w o rk i n draw i n n ssa u n s m n b u tI can g the ece ry p i h e t , say so mu ch th at there ar e certainly c au ses which b r i ng reward o r p u ni s h ment fo r
a u tw d a o ns W a. goo o r evil cti . h t fr i ill
man a a n and ho w and w nand w tt i he here,
ha can s t o nly the blessed A r t ay. Wi hout a a us n n can a a n ons u n s c e , o e tt i the c eq e ce o fhi s a s i s t. e o s u e u o u s to c It , ther f re, p rfl bri ng i n Go d fo r di spensatio n of these
u s Can a s ns man sa a fr it . e ible y th t a man i s fit eno ughto co o k hi s fo o d b u tu nfitto
at Y n i n ano h nd m e it . o u bri g t er i ictent against Go d by conside r ing hi m as the di s
ns o f u s u o s a man 18 s pe er fr it . S pp e lain
a sw d an man o by or by other . H w was i t
‘ th at the slain man g o thi s suffering and
a n h a d p i . W o w s it that le to this suffer ( 71
o u sa ta was Go d who i ng . If y y h t it
s a man n drove the slayer to l y the , the d? why i s the slayer liable to be h ange
I s thi s the law o fGod ? He (Go d) firs t prompted the slayer to slay a man
i m a ws and then p u ni shed h with g llo . Yo u r statement renders Go d extremely
n us o u sa ha the s a s ew u j t. If y y t t l yer l the man hi mself w itho u t any pro mpting
m o d n i s d a man at fro G , the it p rove th t tains reward or p uni shme nt by reason of hi s o wn acts and that no inter ventio n of Go d i s requ ired as only the p u ny -witted
men 1ma n . i n God I gi e O believer ,
a sk o u an h u s n i ti s od y ot er q e tio . If G
who o o d d ds s o ne wa d , for g ee , give the re r o fenj oyment of sex ual pleasu re s i n the
‘ company o f youth -inebriated celestial
n m s do s no tat sam me y ph , e He the e ti p u ni sh o thers fo r mi sdeeds by throwing them into the fire of hell and su bjecting them to variou s excr uciating mor ti fi ca tions P
- d un s s a manfor the m sde ds he 4 6 . o . Q G p i he i e ( 72 )
has c mm d fo r no m sd ed s o itte , i e h ould r emain u npu ni shed
A — u s a m n s o ws a . Yo r t te e t h th t Go d inflicts
s uff i n u n men u nnecesar i l ~ er g po y. Accord
m to o u man anno n o u g y , c t e j y the fr its of their actio ns withou t the intervention o f
G o d. w no t u n s men te If He ere to p i h , h y wo uld never suffer i n co nsequ ences of th eir deeds andth u s will never be rebo rno r co m
mi an u ns a i s a t y f rther si . Wh t it th t leads
Go d to s men a a n n roll the e g i i to the hell , w hen they ar e no tperfo rming any s inf ul a ctio ns A n impartial and co mpassionate
B n n n s unn ssa su f n ei g, ever i flict ece ry feri g
u o n n man p a y .
—ti s fo r hi s o wn nt a nm n a Q. I e ert i e t or
u s ment a Go d s nds o ne to a n m e th t e he ve ,
a nd an ma s o ne a aw n other to hell , ke cr li g
n a man W n se s nail and a o ther . he the beings skip and j u mp fo r merriment o r
o r at as s fo r so w God weep be their bre t rro , derives enj oyment from the s pe ctacle o f
i s o n a o n i s fo r s u se h w cre ti . It thi p rpo th atthe world i s created
74
A - . There i s no proof su pporti ng your state
m n a God i s mn s n no twi thstan e t th t o i cie t, di ng H i s being possessed of pa ssion and
a d h tre .
— i Q. There i s no i nco mpatab li ty i n being o mni sci ent and bei ng po ssessed of passi on
and a d r u ns b u t d s h tre . Fi e b r the ether oe
no t nd n u n a x s s . The te e cy to b r , th t e i t
n t m ar i i s no to u nd i n . fire , f the e her Si il
l Go di s H i s d s s on ass n y , by i po iti , both p io
ate and mni i nt o sc e .
' A - W a o u sa i s no t d fol . h t y y hel by the
o w o fan d N o n wo u d sa at l er y cree . e l y th
an ass w c s ands o hi m i s the hi h t bef re ,
a o f d o n as s wh th cre t r o the wo rl . If e k y e
ass i s a o o fthe wo r d o u an the cre t r l , y r s wer wo uld be th at it i s so by i ts very
na u r a n th o d u . A e w h t re fte cre ti g rl , tho g
mn s n and ass o na u ns n o o i cie t p i te , he t r i t
an ass m a o w ns d a . Si il rly pe ple ill co i er
uffa & c as a o f w d b lo . the cre tor the orl .
Go d i s e o o n w a o ne s s u , th ref re , ly h t et p
i n hi s ma na n s i s a i gi tio . Thi verily
as m o d i s mn n n bl phe y . If G o iscie ta d 75
nd ass ns wh s u d a e beyo p io , y ho l He cre t the world fo r H i s amusement P
B i nGo d a d n o u O eliever , if, ccor i g to y ,
tn has n a d Go d t n every hi g bee cre te by , he the script ures o fall faith s h ave b een created by H i m and these script u r es ar e
o n ad to to o n M s o f c tr ic ry e ano ther . o t
r u and od them ar e t e o thers u ntr u e . G wo u d r o co ns1der ed as a l , the ef re , be the pre
f o th d n i s o tan w o . cher b righ r g He ,
e o ms fs ttn o ne a a ns the th ref re , Hi el e i g g i t o ther i n religio n Th o u sands -nay hu ndr
“ eds o fth o u sands peo ple de s troy them s s s o us d ss ns o ns s elve by the e religi i e i . Doe i tno tseem th at Go d by crea ti ng the scri p
u s has o u to n a a as r o o n the t re , br gh c t t phe wo rld? The a u th o r o fs uchfals e s cript u res s o u d d t t s na d ani n o ster no Go d. h l be e ig te p , If yo u say th at Go d has created only the
r u s u s no ta s o n s w a e t e cript re , f l e e hich h v
n u tto m n m se v s bee p gether by e the l e , then i tdo e s no ta ppear th at Go d has crea t ed wo d i s ea u s who a e the rl . It the cr t re h v
a d the w r d and no tGo d au se cre te o l , , bec i thas no tbeen proved that Go d i s the a o d cre t r of all things i n the worl . ( 76 )
-A Q. s to yo ur statement that all objects h aving bodies ar e the wo rk of an i ntelli
en B n I an am a ‘ g t ei g, give ex ple nd it i s th atan old r uined well remi nds of a
mas n o u not s n as i n the o , th gh pre e t there,
cas o fa n w u tw e e ly b il ell .
A — o u s i ti o ni s n t r ud a . o o a Y r p co rect, clo , ’ s nts o l ar e o s a erpe h e etc . bject h ving bo die s b u tthei r maker i s no ta ny i ntelli
n B n I f o u sa a o ud . a the ge t ei g y y th t cl , ’ a n w a s nts o & c r n “ o . a e o t r i b , erpe h le c o nsidered to be the wo r k o fan all-i ntelli
n B n n s m a ar and ge t . ei g, the i il rly the e th m o u ntains - do no trequ i r e a n i ntelligent
du B ei ng to pro ce them .
Go d i s never pro ved to be the c r eator o f the w o r ld o n the str ength o fthe arg u
o ad anc d ask ments hithert v e . I those w ho believe Go d to be the c r eato r of the w o rld to th o ro u g hl y ans wer all my a rg u~
n s a nd u n t do so s u d me t til hey , they ho l c ease b eli ev mg i n the Go d being the
w o d an c reato r o fthe rl . If y believers i n Go d answer all the se arg u me nts satis ( 77 )
facto r i l I s a n n d a f y, h ll feel i cli e to th t belie ,
o s to n o ds o o d othe r wise my p i i h l g .
—Go d i s no t o d to a Q. pr ve be the cre tor o f
o d no w ask o u w the w rl . I y hether i t
i s no t u ta i s n o ne Go d tr e h t there o ly . — i s no d n s o w a A . There evi e ce to h th t ther e
o d i s only o ne G . Until s u ch evidence i s
du d the n n ss o d ann pro ce , o e e of G c otbe
s a s d e t bli he .
— a u m n s o w n s n u a t Q. The rg e t h i g the i g l ri y
fGod i s s W n a nu m o fme o thi . he ber n
u nde a a wo i tdo s no ts u rt ke rk , e cceed owing to the di fler ence of views of th ese
m n r w man G ds r e . e e If the e ere y o , th wo u ld be a great difference of o pinions among them regarding the work o fcrea
n w c wo u d du o n us tio , hi h l pro ce c f i on. Doe s i tno ttherefore show that Go d i s only One P
- ~ u aso n n do s no ts a s A . Yo r re i g e e t bli h the
n n ss Go d au s God has n t o e e of , bec e o been
d the a o fan n prove to be cre tor y thi g . I s
nots an a w e a mu ud it tr ge th t hil ltit e of. 78
bees beco me o fo ne mind i n the construe
tn o f o n m ds who io their h eyco b , Go ,
lo s u s mm u a mma a an fty o l , i t ble , i teri l ,
i the fo r ms tdo no ta w of ligh , gree ith
D o o u o ns d o ds o ther . y c i er G to be i nf
e n to ns s i n n n kno wl d ve i ect i tellige ce , e and goo dne ss as they canno t agree P
— ns u o n f 54 . o o n . Q The co tr cti the h eycom
w a swa r m o f s s m to u d hich bee ee b il ,
a due to nn w n o fGo d re lly the i er orki g .
-I f i s so n all su a s as ma A . k it , the ch ct
a o t o mm tn o r o n a o n p , c i ti g theft f r ic ti w ill appear to h ave r eally been p
o d and man w s d by G . ill be trippe of the
r esponsibility .
Who will i n su ch circ umstances su the co nsequ ence s of their deeds ? will there remain any necessity o fsen
m men a n o r g to he ve hell .
-I ti s d n a a a Q. evi e t th t potter, thief or the matter of th at any oth er man
e a to n perf ct liberty of c i . 79 t ( I
A -A r e s a n to d a d m hav . bee lo e be eb rre fro
f to n P W n s u a d i ng liberty o ac i . he ch i ffi c ulty c o mes i n the way i n the belief o f
onl o ne God o ne a s u nd s and h y , f il to er t o w eno r mou sly wo uld the se diffic ulties be m ultiplied if ther e ar e many Go ds engaged i n creating the world with conflicting
v ws as w u d no o manam n ie , there o l be f re o g
t m One Go d o n s n ano Go d he . , eei g ther , w ill be jealo u s o fhi s equ al po wer and many o ther similar diffic ultie s w ill s pring
' u o u a um n as d o n the a e p . Y r rg e t b e bov
assu m n a d n o n n ss o f od ptio reg r i g the e e G ,
a n a nd u ns u nd W n i s r e lly rotte o . he yo u
al Go d to b e mn sc en i tdo s no t c l o i i t, e beh o ve yo u to say th at s u ch bei ngs will ha ve a dive r gence of o pinion and th atthey
no t o fo ne m nd will be i .
When a God i s assu med to be devoid
o f ass ons alo u s d & c ho w w l p i , je y , pri e , il he be affected by jeal o u sy and pride o n
’ meeti ng ano ther equ ally po werfu l Go d P If s u ch G o ds were to q uarrel among them
s s led a o u s and d elve by je l y pri e, they
w u d as ds n i s i o l ce e to be Go . Whe it m 80
po ssible to prove Go d to be the creator
o f wo d ho w i s i t o ss r e the rl , p ible to p ov m ut ual bickerings amo ng Gods i n the
ma r ? i s o m an e tte It , theref re , free fro y l gi
cal flaw to i n a nu m e o f s believe b r God .
assu m n atGo d i s o mn s nt The ptio th ipre e ,
i s a s u n na . Go d i s o mn s nt l o te ble If ipre e , i s he so by means o fhi s material form or the form o fknowledge P
o d ad s all hi s ma a m If G perv e by teri l for , then the whole u niverse will be over whelmed with the immensity of hi s body ; no room will be left for other su bstances
m s s and. i s s to to t It , therefore, i po ible think that Go d pervades the uni verse by
h a o m i s ma teri l f r .
-H as Go d an ma a d as s wnb 56 . Q. y teri l bo y ho y you r argu ment?
— ar e no n s s i n w d A . There religio i t the orl ,
who a Go d has a ma a d believe th t teri l bo y ,
-W a ns do e i n a s n 57. Q. h t religio beli ve per o al — A We the Ja ns e e e atone ho . , i , b li v th w h
( 82 ) li n n a o e tufto f a r Par r atr ght i g b v the h i . w as s ttn o n hi s s d u hwa i i g left i e . S c s
a ad o o r d o fall B r m d M h e the L . ah a ma e an be san e hi m and sa d O M a adeo o i c to i , h , tho u ar to mn s n d fall th i cie t, the Lor o e wo r d the w ness o fall ader o f l , it , the perv
fi u fl all the sta s o a l. i s uo ati o n. , r c e Th q t
w ha o d has a o d i to d had a s s ho s t t G b y . G
d ho w o u d t r c s l hi bo a e . a y, c l he e be five f
s no ts ho w ta Go d i s w o u o d do e h t ith tb y . i tGo d has a bo d and i s mn r se nt y o i p e ? then hi s bo dy alo ne w i ll co ver the w ho le t w o r ld and a no her wo rld w ill be r equ i r ed
co n a n all o ec ts o u s to t i ther obj . If y ay that Go d pe r vades the u ni v er se by hi s
a has to o v d W to o S i r i . e p t, th t yet be pr e beli e v e o u r Bh agvan to be o mni present b r as n o fhi s no w d B u t o u r y e o k le ge. y pos iti on s h o uld no tbe i nco mpatible with the w r n s u edas I n iti g of yo r V . the
edas Go d i s sa d to mni s nt V , i be o pre e
s i s e s l by hi bo dy . H ye a l over the u n se H i s aces w H i s iver , f every here, a r m s ar e o nts tr ec hed all ov er the w o r ld
i nni n o fthe w ole wo H e i s the beg g h rld. T his q uo tatio n fr om the Vedas sh o ws that ( 3 3 )
God per v ades the u ni v er se i n hi s mater ial bod I te n so the fa a rev u s y. b i g , ll cy p io ly
nted o ut a es to ths s tatement poi , ppli i .
d s no r m n r n Go i tthe efo r e o i p ese t. N o r i s u r statementtatGo d i s mn s ent yo h o i ci .
s s ed Wh has he r eated u s wh e tabli h . y c o do no tbeliev e th atH e i s the c r ea to r of the wor ld and acti n O ppo sitio n to H i m ? I f yo u say that we obtain f r u its acco r ding to the deeds per fo r med by u s i n p r ev io u s li v es ten the need Go d as a med atr , h of i o i s t hr n W en n al ogete go e . h Go d ca not gi v e u s anything witho u to ur p rev io u sly
er r med a tns ten Go d has no i n« p fo c io , h
« de endan e . We s a l ma as we so w p c h l p . I fyo u say th atGo d doe s w ha the likes
no e n ws w atH w d th en o n k o h e ill o . Per h ap s he mightsend the v i r tu o us to
w o ea v n h ell and the ick ed t h e . If yo u say thatGo d i s j ust and di s penses fr u its to men ac cor ding to thei r deeds th en the
' sa me fallacy as he r etofo r e pointed o nt
m s i n The sta ementta tGo d i s co e . t h ev er lasting i s equally u ntenable fo r o ne
v r astn r ema ns u n an ed i n th ati s e e l i g, i ch g s H e i s ev er la s ti n ten i t all time . If g h ( 84 ) may he ask ed wh eth er natu r e cr eates the w r d o r no o l .
If yo u say th ati ti s the natu r e of Go d
to r eate the w r d ten i tw v e c o l , h ill p r o th a tGod will kee p o n p er petually cr es t
i n the w r d i . a H e g o l . will nev er c ease c r eati ng as H e i s endowed with the natu r e
tata wa s r eates o u h l y c . If y say th ati t
i s no tH i s natu r e to r eate the w r d ten c o l , h Go d will nev e r be i n a po sition to c r ea te
i t Go d has an eter na natu r e to r ea te . If l c , then th er e wou ld be no Pralaya o r di s s ol u tion of the u ni v er se becau se i ti s no t ’ d atr d s r i t u s Go s n u e to e toy . yo ay th at ’ God s natu r e i s twofold creati v e as w ell
a s des tr u tv e ten no w r d w ev er he c i , h o l ill c r eated o r des tr oy ed fo r two s u ch power s i n O ppo sition to each oth er will nev e r
d s t e u s I f do a e u a . te the bi im l n o ly h y , wo r ld wo uld nei ther be cr eated no r des
tr o ed fo r w en the r eatv e wer i s y , h c i po c r eati ng the des tr u cti v e pow er will b e
r n a v r v v er sa wo ki g h oc o ice .
Thi s only leads o ne to consider th at
w atwe ev e i s tr ue 6 the w r d has h beli . o l
( 85 )
i s no tthe c r eatr o fthe w r ld ho w as o o , h
ts w r d s r u n u tse f i ti s hi o l p g p of i l . e v identnothi ng i s made withou ta make r
j ust as a clock & c .
A — . 0 en u r er . Y o u do no ts eem to ul , q i f ly
u nder s tand my ar g u mentand i ti s th er e »
fr e o u a l (file d the r ea tr h w r ld o y c l c o of te o . We also hold th atthe fi ni sh ed ar ticles
tatwe see wer e made so me one fo r h by ,
exam e ot t u se sta pl p , clo h , clock , ho , ll ,
c a n & c . b u ts u htn s as me h i , c hi g Sky , Ti ,
A s u 50 v e m 8 . a e no t een mad to , So l h b
b an o ne A ll ar n an r y y . le ed m ag ee i n the v iew th atall things which h av e
the fr s o feffec ts mu st av e ma er a o m , h t i l
ca u ses W to u ta mater a ca use no s u h . i h i l c }
fi c b e r du d n a o can e ectan p o ce . O ly f ol
tt s V e B t ul me sa a a ns w. u s y g i hi i o , ti ,
atms and sh av e no mater a auses o , y h i l c and ar e ther efo r e beginni ngless and none
ha s made th em . T he statement th atall things h av e been m ade by Go d i s th erefo r e
na u nte ble .
A s r e ar ds the ear t water fi r s i g h , , e, s
lan s mov m r eatur es and such o p t , g c , p r s:
ti ns o fthe ear th as eav en hel and o h , l ,
s u n m n anets s ar s nste atns , oo , pl , t , co ll io i n & c . ese are made the m nat , th by co bi o
o fmate r and s r t T he ear t& c ar e t . pi i . h e te r nal b y r eason of th eir conti nu ity and
no n-ete r na b te r a ar ent r m s l y h i pp fo .
The matter and s pi r itembody i ng
r nfi n tnta ts ese th em a e of i ite po e i li ie . Th e ter na l for ces manifestth emsel ves when c ombined with thei r r es pecti v e ca uses s u ch as ti me & c and all the c r eation I n - the wo ni d tatha s ee n i s and w b e h b , ill , i s due to the follo wing fi v e mater ial c a u ses —tme na tu r e c ntnu t a tn i , , o i i y, c io a nd ne r Ex e t fi v e . tese e ause s gy c p h c , no o the r c r eato r o r di r ecto r of the wo r ld
d i s v T f a s Go p r o ed. he line o ar g u ment r efu ti ng s uc h an a ssu mpti on has already
x la ned A s i n l se ed i s c ar d been e p i . g e h ge
w t nfi n te tnta tes A v i hi i po e i li i . ar i ety o f
c u r s e a ve s r o ts r u ts ar r anches olo , l , o , f i , b k , b , & & d i fl wer s s eeds c . c . a e n the se o , bi ed
i n te nta fr ms W en te se d po i l o . h h e i s
b u r ned to as es i ts en a r es r es d h , pot ti l fo c i e i n i ts ato ms bu tnone o fthese forces ( 83 )
comes i nto ma nifes tation w ithou ti ts
cau se o r n m tant I fno su c ha co co i . ch
r acter i s ti c r es res de i n the seed w hr fo c i , i s i tthata seed o i w h ea tdoes no tp r oduce « m an es t r ns men an a s r ds i r e . go , ho , , im l , bi A ll things h av e ther efo r e th ei r p ec ulia r
i nfi n te r es A s te c m ne w th i fo c . h y o bi i
te r eculi ar au ses e co me ntma n a h i p c , th y i o i
tes tatn A seed nta ns i n m n atu r e io . co i i i all the featu r es ofa tr ee b u tu ntil i t
c m nes w ti ts ter na c n m tants o bi i h ex l o co i ,
r i td es no tl ss m lfhese e ter na co n o b o o . x l comitente ar e ( 1) r ain ( 2) ear th a nd
watr i n ar t & c m ne e . E v en i tr a e . , h co bi th ey cannotp r oduce a blossom u nless the seed i s endowed with the po tenti ality to m n i w n w l ss . A e e st e ts l blo o pi c of o , o i no tgi v e a blossom tho ugh all the th r ee
e ter na au ses m n E v en ra ntn x l c co bi e . g i g th atall the fo ur c au ses abov e m entioned
e stno ss m w me o r tr e u ar xi , blo o ill co f h g l ly u nless the feat u r e of conti nu ity i s co m
hi ned w ththe o r es o fth see T i f c e d. he p r ev i o u s acti o n has al so a g r eatdeal to
do fo r ter e r no r v t , if h we e p e iou s ac i o n
to r e kon w ththe r esentor m i n c i , p f which
( 90 )
ntnua a M u ttu des co i lly ch nge. l i of bei ngs
ar e a wa s rn and di Th e. e a r e a te l y bo , gg g
o fthe di es tese e n s 8 the r t bo of h b i g 1 ea h . T he v iew thatthe ear th being i n the fo r m of an effec t i s bound to be enti r ely
d sso ved s me da us as a o t i s no t i l o y j t p ,
r r e t e ause the ear thas no te ac t co c , b c h x ly
h ts v r te same effec a a p o t. A po tne e i nv ol v es for ces o fg r o wth bu tthe ear th
nv o v es s u c r es u ntess d es ar e i l h fo c , co l bo i
da r du ed and d s r B the ily p o c e toyed. y c ombinati o n and des tr u ction of th ese
u ntess d es the ear t r ema ns the co l bo i , h i s ame Look ata r i v er which kee ps i ts c ontinu ity of flo w by the ciflux and i h
ux wa ter s A o ti s no to fts fl of . p . hi
na u r T h ear ti s ter e r e und to t e . e h h fo bo e ter nally e xi s tand the phenomena of life
n v r d sa ar w l seen o n i twill e e i ppe . It il e xis te v er lastmgly and the Go d i s no t
ts r eatr here ar e man s m e i c o . T y i pl
d m n who o n see n men an ma s min ed e i g , i l ,
ear t ai r v e e a es the sun and the h , , g t bl , ,
m n and the n eni us ar r an ement oo , i g o g of the bones o fbodi es of men and ani «
s ds o e es semi -s her es o fthe mal , li f y , p ( 91 )
ra n the w nder u ar ran e en o f b i , o f l g m t ar ter es i n the d eco me u z z ed and i bo y, b p l wh en th ey ar e u nable to ex plai n the ph enomena th ey come to believ e th a t no ne b utGo d can c r eate these thi ngs and th er efor e call Go d the cr eator o fthe u ni v ers e butte do no tkn w tat , h y o h by making thi s s tatementthey br i ng abo u t the destr u i n o fGod ct o .
0 s m e m nded man I o u wer e , i pl i if y acquainted with 148 di sti nctions of 8 kinds of actio ns yo u wo uld no th av e i mpai r ed the g r eatness of Go d by i mpu t i n to H i m the r eati n fthe d g c o o wor l . Whate v e r acts ha v e been attr ibuted to Go d by the imagi nation of man ar e p r ov ed
h r s u t a t n to be te e l of c io s th emsel v es . These actions ar e descr ibed i n br iefas below
Wh a tactioni s accor ding to the belief
a na i s tu s n the e a ed. ustas of J i , h xpl i J a ma n h a v i ng r u bbed hi s body with o i l go es abo u ti n the tow n and fi ne ato ms of du s tgets tu ck to hi s body by the co m
a cto fo il u ed tere n e a so t t r bb h o , x ctly hl ( 92 ) i nner i mp r essions of su ch mor al flaw s as i n u r to v n e n s a se d te t J y li i g b i g , f l hoo , h f , se ua nter ou r se e tr tn a n er r de x l i c , x o io , g , p i ,
us n c v etu sness ass n atr ed ill io , o o , p io , h ,
ua r r el a u mn ea u s s anda e q , c l y , j lo y , c l , lik o r d s ke s entments a se u tter an es i li , i , f l c ,
sentmenta r v n i l g i e a ce, which may all b e
ns der ed the natu r e etm ed co i of of oil , g ix u p with the a toms ofmatter and consti
' tute whati s called the s u btle b ody of
d s r s d e i e . Thi bo y accompani es the soul
nd s ensa r m all etr n t I tco n i i p bly f o e i y . tai ns co u ntl ess potenti alities of mer itand d m r t s d a r d n to the e e i . Thi bo y cco i g
e e J ai ns i s a ed Kar ma a r d n b li f of , c ll ; cco i g t o the belief of the follo w er of S ankhya,
natu r e a co r d n to the V edanti s i llusmn ; c i g , ; and acco r ding to the N ai yayi k and Vai s ~
s s m tn i ntr i si l m d v e e b e . e de h hik , o hi g So i i
t t r s n nd u tu r a ns ese n as e e ta e t ; th i o p , p f c io
i s t d r e r V asnas B udh ts call h em esi s o . Tho ugh tless p eo ple call th ese actions as
the w r Go d o r natu r e b utno o k of , fol lo wer of any r eligion k no ws acc ur ately the natu r e of th ese actions becau se i n th ese r eligions th er e has been no all
( 94 )
M y books entitled The Esai mat ” S ami ksha (Exami nation o f Chr i s tia n faith) and the Jain Prashno ttara vali (Q ues tions and ans wer s o n Jai ni s m) m ay b e r efer r ed to by those des ir o u s of f ur th e r par tic ular s r egar ding the ch ar acter i stics
tese 14 tende n es F o r deta ed of h 8 ci . il i nfo r ma tion r egar ding the kinds and d v er s ns a tns Kar ma- ra nta i io of c io , g h ,
Pan a an r ab a Kar ma r akr i ti S b a ta ka ch S g , p and ter w r s ma b e ns u ted T he o h o k y co l . w onder f ul mechani sm of bodi es i s made by the oper ation of these 148 te ndenci es o fa tns A s e ff s d i c io . th e ectof foo mpar t
u e to the nes m u s es e e ds ar ts j ic bo , cl , y li , p o f ra n the enera s tr en t the b i , g l g h of body i s dev eloped; God takes no pa r ti n ts er atn b u t me natur e la w hi op io , Ti , ,
ntnu t a ti nand ener ar e r n of co i i y , c o gy b i g i ng a bou tthe wonder f ul cr eation of the w r d e ev er s i n o d mean Go d o l . If b li G by
the m natn tese fi v e essenta s co bi io of h i l , ten r e i s no ec ti n o n o ur ar t h th e obj o p .
tese causes er e i s no rea tr Excepth , th c o . T he obj ection tha tthese di v is ions and ( 95 )
kinds of actions ar e only the fi gments o l i magination of the Jains i s ab s ur d beca us e the di v i sions ar e accepted by the J aina i n V i e w of th ei r pec uliar effects and ca n b e es tabli sh ed by ar g u menta nd th ey ha v e been seen di r ectly by the eye of p ur e knowledge of the all-k nowi ng and
as s n ess sa e Ti r thankar The mar s p io l g ( ). v ello u s c r eation of the wo r ld cannotbe p r o v ed by means o foth er th an th ese
a n c uses . S e sible men s ho u ld th er efo r e acce ptthe faith p r opo u nded by the
A r a ts A ass n ss all- n w n Go d . e h p io l , k o i g can ne ve r b e pr ov ed as the cr ea to r of the w r d as has a r ead en s wn ne o l l y be ho . O w ho des i r es to k now i n detail the ar g u m ents r ef u ting the V i ew tha t Go d i s the c r ea to r o fthe wor ld may cons ultthe fo llow ing book s
1 ammati -tar a . S k ( m fi am
2 D wadashésar N a achakr a « . y ( m
23 S adv ad R atnakar . y w W I )
4 A nekfi ntJ . ayapatfikfi m m l 96 i
amuchshai S hastr a va rs g (m
n ar gra ft S yfi dvad M a j i ( m )
n ka rdv a tfi r i lz é. R H S vfsdv ad li a té (
' S fi tr a Kr i tttng a m
‘ hi Ga ndhits ti S ha hdfim hho ni d
hi m 33 Pr a mau S a mu chc a am g
s a w ll Pr amen Par i k hé m i
i manss ff-fi tshowe r Pra meya M ( }
-‘ M ar tanda Qfi J Pr a me a K a mal ( L6 . y ' Q meetmere ' ‘ ‘ n M ar tanda flfi flfi fl F r e moyagh a i
ar a W N yayavat ) hni S I D har masang r a M i! T attv ar tha ( R av G - muchcha a : S haddar sana S a y ( g
( 93 )
M a S hu nd A v ad i n w ed e i . s . r ta a k o l g , ti , h . H e kno ws by hi s o wn knowledge the time when he shou ld ade ptR enu ncia ~
n i f i s ar ents ar e v n he ta es tio . h p li i g k
e r er m ss n to r etr e r m th r d th i p i io i f o e wo l . i fth ey ar e no tli v i ng he tak es per mi ssion fo r hi s holy mi ss ion f r om hi s br oth er s o r
ter mem er s o fthe am A ear o h b f ily . y befor e hi s initiation cou ntless celestial ei n s me to hi m and sa O B a v an b g co y h g , " s ho w the pathof v i r tue and r ectitude .
A ear a ter he enter s the at n ta y f , p h of i i i tion with g r eatfesti v ities after making
u nte u s ts d M o har s b u the bo o gif of gol , mak es no o ne hi s t each er o r pr ec eptor as he i s himself to b e the pr ece pto r of the tr ee w r ds A s h i w e h o l . e s f ull of kno ledg he r e n u s es all s ns and r actses sev e li q i h i , p i
r es tau s ter ts d i ie . H e es tr oy s all the fo ur ’ k i nds of actions thatimp ede soul s p r o g r ess
a nd e mes se - n t e en b co lf e ligh ened. H th p r each es tr uth s th atlead beyond the net o fthe wor ld and rev eal v i r tu e and r ecti«
tude u a i s r hnkar T h . e S ch o ne Ti ta . s ets whi ch help to war ds the attainment of bi r th as Ti r thankar and the twenty 99 v i r tues all uded to abo v e and invol v ed i n the per fo r mance o fthese acts ar e as follows T he acts o fr ev er ence and dev otion to the sev en holy bei ngs and th ei r
a tu ser v e ese sev en ar e A r at f i hf l ic . Th h ,
dd a Pr av achana-san a ur u o r Pr e Si h , g h , G
e tr S thav i r B ahu shr u ta and Ta as c p o , , , p v i as et T h act ns tant co n~ ( c ic ). e of co ly ’ templati ng i n one s mind the for ms of
v s v c z the abo e e en. The a t of ealo us obser v ance o fthe v i r tu es of r ightsee i n and m dest T he au tess o b ser ~ g o y . f l l v an e o the ne essar acts se - ntr c fl c y of lf co ol . T he actof constantly obser v ing the M ulag u na (fi v e g r eatv o ws) and U ttar ~ g u na (p u r ifi cation of the body T he ac t r ttn n ev er u r ev er of igh hi ki g y ho , y minu te and ever y second th r ou gho u t
T a t r v n au s r life . he c of obse i g te ities T h o r g rv mg alms to holy p er sons . e act
f ser v n ten nds v ws ser v e o ob i g ki of o of ic .
r m n menta ea e T he actof. p o oti g l p c of the
ta er s and ter s The acto f holy e ch o h .
u r n fr s kno ed e The act acq i i g e h wl g . of ( 100 )
d e S p r eading with faith the k nowle g of
t T he act r ev er n the s r tur es . T r u h . of i g c ip T he actof constantly follo wi ng the path th at has been p r each ed by A r h ats and e ndea ’ v o u r i ng to o ne s ability to pr opagate the
me me se u r e the u tmate ata n sa . So c l i ti
ment Ti r thankar hoo d ra ts n o ut of by p c i i g ,
tese v r tu es o ne and s me two ter s of h i , , o , , o h
n s m e a l the twent Pa r o tr ee a d l . t h o , y ic lar s of th ese ar e gi v eni nsu ch wor k s as the
J nata D har makatha Kal asfi tr a A v as , p , h
c A T i r thankar n y ak a & . ev er desi r es any r ew ar d fo r hi s good acts hi s teaching i s
enefi a a e to a r n e and a e a r b ci l lik p i c b gg ,
‘ a B r ah man and a Chandétl and i s calc ulat ed to tak e o ne beyond the ocean o f
r t T he mer ts a i r t r ebi h . i of T hankar cannotadeq uately be descr ibed e v en by
su e esta e n s as ndr a &c ch high c l i l b i g I . I ti s ther efo r e i mpo ssible fo r a man of my littl e u nder standing to do
u s v n n s m th em f ull j tice . E e th e o ething
m ted A T i r thankar i s end w d i s atte p . o e — withinfi nite q ualiti es a fe w of which ar e
tese : nfi n te u r e n w ed e nfi n te h I i p k o l g , i i
102
e n the r u er o fhe w r d i b i g l t o l . Thi s s i n br i ef the descr iption of Go d as believ ed
i n the a ns The N ai a i kas and by J i . y y Vaish eshikas consider Shi v a to be the Go d
who r eates and destr s the w r d r e c oy o l , war ds and p uni sh es men acco r ding to th ei r good o r ev il actions and sends th em
to eav en o r e er v ades the w e h h ll , p hol
u n v er se ta es er d a n ar natns m i , k p io ic l i c io the wo r ld to destr oy the wicked and p r o
tectthe d The B udd sts e ev e i n goo . hi b li a Go d similar to th atof the Jains bu t they believ e i n hi s incar nations i n the
w r d the wer s o fth edas e ev e o l , follo e V b li th at whatev er th er e i s i n the wor ld i s
God T h er s o fN i r - s war S an . e follow i h khya School and J ai mi ni p hilosophy do no tbeliev e i n Go d atall
- e d acc r d n Q. Wh at v iew of Go d can be hl o i g to moder n sci ence P
-T e m der n s en e i s no tO sed to the A . h o ci c ppo Jain sc r iptur es ; i ti s i n h ar mony with
t m Th A r ats av e as r ed nfi ni te h e . e h h c ib i
t matter ere was a s a power s o . Th l o 103 wo r k o n the s ubj ectby the name o i Y o ni pr abhr i ta Shastr a which r elated to
the em str tn s W at the ch i y of hi g . h e xi sting anc ientJai n sc r iptu r es say i s i n
a co rda n e w t s en has en e. W at e c c i h ci c h b , i s a nd will be i n this wor ld i s the r es ult o fthe n t r combi a ion of ma tter and s pi it.
The s m aws tatar e av e een co ic l h , h b exi sting fr om all eter nity by the s tr engtq o fmater a and s r tua r es s i s i l p i i l fo c . Thi w hy the Jains do no thold Go d to b e the
r d a o d i c r ea tor of the wo l . Th tG s no t the cr eato r o fthe wo r ld has al r eady been
d s r as n n e stabli sh e by a er ies of e o i g . If
f. the for ces o matter ar e to b e consider ed.
Go d ten the a ns a ve no e i n to , h J i h obj ct o
The a n e e i s no t er e r it . J i b li f th fo e o ppo sed to the conclusion of moder n s en e i s ntended a all su s ci c . If it co th t b tan es all the r es n er en i n them c , fo c i h t and thatall the la ws of the wo r ld ha v e
een reated the w er Go d i ti s b c by po of , r epu dia ted by the ar g u mentth at no efi ec ts come into being witho u tthei r mater ial cau ses an ar g ument r ecognised ( 104 )
v a d all lear ned men M a li by . tter a nd
s r tar e ter e r e to be a ce ted e ter na pi i h fo c p l .
W en ts has een n eded the r s h hi b co c , fo ce i nher ent i nthem will hav e al s o to be r eco g
ni s d as tr na s e e e l . Th e e for ces manife st and destr oy th emsel v es wh en th ey g etthe ai d of thei r conco mmi ttantcau ses su ch a s
me d s s n law nter a tn and Ti , i po itio , , i c io ,
mu tua c m natn A r d n to the l o bi io . cco i g moder n science the v i ew of Go d as h eld
r d nv a d by othe r eligioni sts i s fo u n i li . — I n whatr es e ts do s ta tements a o ut Q. p c b God fo u nd i n differ entr eli g i o ns bo o ks ag r ee and i n wh atdo th ey di fi er
- a ns N i a i kas Patan ali s ts B u A . a d J i , y y , j ,
dhi s ts and the wer s the edas , follo of V
d e mm scr nt at o d i s hold Go to b o e . Th G
w t u ta d i s a o mm n e e f i ho bo y c o b li . Th atGo d i s o ne witho u tany beg inni ng i s the beli ef o fthe follower s of N ya ya a nd
d r nes and the eda s V ai sh eshika octi of V . T he Jai ns and the B uddhi s ts hold Go d
to be begi nningless b u tno to ne . T he follower s of the Vedas and of the N yaya
( i ts )
B ra m o r d nfi ni te mmu a e r d h , L , i , i t bl , Lo
o fthe as ets u o fkn w ed e stai n- i c ic , f ll o l g ,
less u n an ea e u nde a n S u r eme , ch g bl , c yi g p
r d u r eme a ntr er ss Lo , S p go l, co oll , bli ,
se e sten e n m r e ens le n wer lf xi c , i co p h ib , k o
o f r esent as tand utu re master - r d p , p f , Lo ,
r d the U n ver se mm va e u n Lo of i , i o bl ,
'
er s a e &c. & c . p i h bl ,
2 - a v i tence . W ar e the ews a the ex s 6 Q. h t i bo ut of Go d i n moder n times P
A -Th a s d s . e th ei ts hol that th er e ar e no u ch
tn s as s u Go d mer to r demer t hi g o l, , i i ,
ea v en o r e sa v atn &c. ex e tthe h h ll, l io c p
fi v e e ements ear t water fi r e ai r l of h , , , and s pace fr om which all oth er thing s
s u n r a v v nd i s v i a etc . atu e e a d , o l , lly ol
s ve M an men e ev e atw atev r ol . y b li th h e happens i n the wo rld h appens by the
d s r e o d I ti s Go d and Go d a one e i of G . l
who r eates n u r s es and destr s . c , o i h , oy M any oth er s believ e thatthe wo r ld has been cr eated by Go d who gi v es happines s o fh ea v en o r su ffer ing s o fh ell to the cr eated beings accor ding to their good 0 107 )
had a ons T h edan s s o d hat cti . e V ti t h l t wh atev er th er e i s i n the u ni v er se i s b u t B r ahma who manifests himself i n v ar iou s
wa s i s i s at y . The beli ef o fthe J a u th wh en a being after h av i ng done good actions in innu mer able bi r th s attains the position o fa Ti r thankar o r A r h ati n
an r t he s ws all deser v n y bi h , ho to i g
e n s the wa to er atn w eads b i g y lib io , hich l to the p r omulgation and p er fo r mance of
v r tu us deeds W en a Ti r thankar o r i o . h A r hat s hu fi es offthi s mo r tal coil and
a ta ns sa v a tn he e mes a dd a t i l io , b co Si h (the p er fect) who i s f ull o fthe eter nal
bli ss o f n w ed e an eter na e k o l g , of l lif of
u nend n s H e nev er d es an tn i g joy . o y hi g
er ta n n to the u ndan f r s p i i g m e a fai . These ar e i n br ief the v ar iou s beliefs of
eo e p pl .
M Whati s the natu r e ofman
A —I ’ . ti s man s natu r e to desi r e th athe i s
h r es e ted and es teemed ter s ighly p c by o h , th at he i s su per ior to oth er s i n pr o sper ity
r hes fam eau t ea th and s ~ ic , ily , b y , h l , phy i ( 108 )
cal s r ent ta he e mes t g h , h t b co famo u s i the wo r ld a nd th athe may a ttain
r s tn i n u tu r B high e po i io f e . y r eason
tr s an er r de r eed ass ick , g , p i , g , p io ’ ea u s & i c . man s natur e s v ta e j lo y, , i i t I ti s by the p r actice of v i r tu es th at man becomes posses sed o ffo r gi v ene
u m t ser en to fm nd co ntentmen h ili y, i y i ,
ass n atr ed &c p io , h .
- a i s e su r r t an Q. Wh t th pe io i y o fm
A -M an ns der s mse su er r al . co i hi lf p io to a n ma n d m i n w sd m i l ki g o i o .
— a r s Q. I n wh te pecti s man infer ior to Go d
A -The er ated s u s er i n d o r . lib o l wh eth bo y
w u d ssess u r e n w ed e itho t bo y po p k o l g ,
u r e s tnfi n te wer nfi n e a ~ p igh , i i po , i it h ppi
nes s mm r ta t bi r thlessness i mmu t , i o li y , ,
a t ur mm v a t i ndes tr u ct bili y , p ity , i o bili y ,
a t & c . su nfi n e wer s are e bili y, ch i it po th i
ar a ter s s I n the ase o fa man ch c i tic . c th ese power s r emain clou ded by the
da r ness a n s i s the i nfer i o k of ctio s. Thi
f to od o man G .
110
d scr i mi nati o n etween r and wr n l n i b ight o g .
ns ttwar ds ar t wit u tmu h Pr ope i y o ch i y , ho c
desi r e fo r name o r fame .
Excessi v e lo v e of offer ing char ity accor d ’ n s s s tn i ng to o e di po i io .
r v eness u m t r i delessness co m~ Fo gi , h ili y, p ,
t v r t D ass n u r e a . es r e fo r the p io , p i y, ci y i r ewar d of wor ship and other wo r dly
des r es i .
A ltho ug h we hav e al r eady mentioned th ese pow er s i n connection w ith the
a u tes a tns w e a v e nev er tess f c l i of c io , h hl
v n a r a u nt tem er gi e b i ef cco of h h e .
u has a s we r s to e me Go d So l l o po b co . B u tthese po we r s nev er manifestthem sel v es u ntil i thas been p ur ged of i ts
e teen de e ts igh f c .
The ei teen de e s ar e t s gh f ct h e e.
Obs tr u ction to u nstinted di str ibution of
hr t c a i y .
s tr u tn u nstn ed ssess ns Ob c io to i t po io .
wer s po . 11 1 )
t o Obtr ucti o n to u ns ti n ed new enj yments
s u as flo we r s ar ands & c . ch , g l
Obs tr uction to u nstinted daily enjoyments i & s u c as w man a ar e s c . h o , pp l
On the extinction of th ese fi v e defects
fi v e power s of m e n come into manifes ta ~
t u s tas the e v e atta ns een s t ion. J i k igh
the r e m v a e e d s eases so tese by o l of y i , h po we r s manifes tth emsel v es i n ma n o n the d sa ear an e o ftese fi v e de e ts i p p c h f c . H e w ho has no tth ese fi v e power s i s no t T fi tto beco me Go d. he s i xth defecti s
r au tr la u ghte . L gh e i s ex cited by seei ng o r h ear i ng o r r e member i ng so me th i ng ex tr a o r dinar y and la ughter a r i s es fr om
the tende n y to do s u acts as i n c ch b d.
Bo tthese au ses are no t u nd i n A r a h c fo h t.
T he L r d i s all n w n and all seei n o k o i g g . Ther e i s nothi ng o u tside the limitof hi s
n w ed e see n ear n r emem k o l g by i g , h i g , b er
in w he ma ee s ur r sed g hich y f l p i .
er e r e ter e i s no au ter i n H i m Th fo h l gh .
A s r egar ds bindi ng acts H e has none of m H i the . e s no tther efo r e contaminated ( 112 )
b th d y e efectof. laughter because he who
au s mu s tno tb e all n w n all see ~ l gh k o i g ,
i n and r ee r m the m fi uen s g , f f o ce of
a to n Th sev n hd e i c i . e e t ef cts ear thly l o v e
w hchi s no ti n Go d. H e who has l ove snu s tb e a ttr a ted twar ds c ar m n s u nd c o h i g o ,
ea u t da nt d s es r a ra nts mel s b y , i y i h , f g l ,
i d a tto the H e wh i s a ttr e e u . o a te lic ch , c d m us thav e desi r e a nd he who has desi r e
mu s tb e a r ev ed o n i ts no n-r ea z atn gg i li io .
T he tde e ti s a v er s n o r a tr ed eigh h f c io h . H e w ho i s po ss essed of h atr ed ag ains tany per son or things would no tbe ha ppy be
the ee n o r a tr ed T s c a u se of f li g h . hi ca n
nOtbe sa d the es sed A r a t T h i of bl h . e
d f ti s H ho ni nth e ec fear . e w has no tdi s
elled hi s o wn ear ho w can he be ess p f , bl ed
t The tentde ec i s d s A r h a . h f t i g ustwhich
s s atthe s t u n lean tn s ar i e igh of c hi g . A s ’ God s k no wledge i s u ni v e r sal H e m ust be extr emely u nh app y if H e wer e po ssessed
s u s r of the feeli ng of di g t. Th e efo r e thi s to o i s no ta par tof the q uali fi catl o ns of
he ev entde e ti s s the r d. T e r r w Lo l h f c o o .
s r r w cann tbe Go d H e who ha so o o . T he
( 1 14 )
One who has any of th ese eighteen
de e s ann tbe A r at e ause f ct c o h , b c H e i s
entr e r ee r m thm a i ly f f o e . T k e an instance o fa well poli sh ed di amond and a r aw di a
m nd i s n o th at still i mine. A ltho ug h the
diamond th ati s embedded i n the mi ne i s notb r ightyeti tpossesses all the q ualiti es of a genu i ne diamo nd wh en i twill be dr essed and p o lish ed i twill be co u si
der ed as o ne the br tes t e we s of igh j l . Similarly the so ul has power s to become Go d b u towing to the i mpu r ities of eight ki nds o factio ns th ath av e acc u mulated
i n the ur se a es tese wer s av e co of g , h po h
n man s T he s u a o tbecome ife t. o l th t will b e b r ightened by the i nstr uctions of a teach er s ubj ect to fi v e attendantcau ses
s u as me & c i ts dev ne wer s w ch ti , i po ill become manifest and th atman will b e
d od i s no tan ar tu ar come a Go . G y p ic l man; the innu mer able so uls th ath av e attai ned liber ati on i n the cou r se of imme mo r able ages o r r eached the position of S iddhas o r will r each it i n f utur e h av e and
ustas ts w r d will become God. J hi o l i s eter nal by r eason of i ts unceasing con 115
i s er na . ti nu i ty so the S i ddhahood s al o et l So ul s h av e been attai ni ng liber ation fr om
[ o u en er a n a time i mmemor i al . If y t t i do ubtthat si nce so ul s h av e been attaini ng
r a tn r m tme mmem r a tan a libe io f o i i o i l , h ti me wo uld come wh en all soul s h av e at tai ned liber ation and the wo r lds will be
td all s u s s i s n d e . o tr e ple of o l Thi ight. Thing s which ar e limited i n calc ulation w ill h a v e an end b u tthing s which ar e nu limited i n name and fo r m will nev er hav e an end fo r e am e the ear t and , x pl , h the sk o u measu r e ese e s y. If y both th obj ct yo u will come to the end of the ear th be » cause i ti s li mited b u tyo u will nev er come to the end of the sky becau se i ti s nu li mi ted m ar the nu m er the s u s . Si il ly b of o l i n the wor ld i s u nlimited and th er efor e th er e will be no end o fthe nu mb er of the so ul s ev en if th ey went i n sal v ation f r om;
n to er n t o u sa a eter ity et i y . If y y thtthe nu mber ofthe so ul s mu stb e calc ul able i n the u n m ted n w ed e Go d e au se li i k o l g of , b c i tcannot be unlimited k nowledge if it
u d not unt em the answer i s tat co l co th , h one who has u nlimited knowledge v iews 116 u nli mited thing s as unli mi ted and the
m ted n s as m ted n e . Fo r ns a e li i o li i i t c , the sky i s u nlimited; i ti s si milar ly r egar d d d o u t e by Go . If y do no taccepthi s ex planati o n th en w hatev er V iew o fGod
o u adv an e w a so av e s fa a y c ill l h thi ll cy . T he belie v er s i n Go d hold God to be
e nn n ess and e ndless D es Go d b gi i gl . o i w I s ee H s o n begi nning o r end o r no ? f.
H e sees tem ten the w r t Go d i s h , h o h of
v ter p r o v ed and i ti s al s o p r o ed tha t; h e
r r i f o d was no Go d befo e H i s bi th . G sees H i s o wn end th en i ti s al so pos sible
t u d di o u sa tatGo d tha H e wo l e . If y y h
does no tsee H i s begi nning a nd end s imply
au s o d has no e i nni n o r end bec e G b g g , d th en o n yo ur o wn s tatementyo u will fi n b th atthe k no wledge of Go d i s limited e d cau se H e cannotsee H i s beginning o r en .
D ear the nu m er the s u s and 0 , , b of o l
the meas u r ementof the sky ar e equ ally
u nli mited a nd th er efo r e the Lo r d to o doe s
no tsee te r end H e sees the a sen e h i . b c of
a t th atwhich i s no tand the p r esence of th
w i s hich .
( 118 )
ma er a ause ter e r e the a ns the t i l c , h fo , J i ,
B u dd s ts the f wer s the V edas hi , ollo of ,
a a V a s es a and M i Ny y , i h hik mfinsa philo sophies believ e th atthe nextbi r th of man i d s eter mined by the actions of hi s past
life . M any oth er s beli e ve th atthe f u tu r e
r m fo will be the same as i n the pr esent
e i . a. a man w be r e r n a man a lif , ill bo ,
w man a w man an an ma an an ma and o o , i l i l
so on and so o r t s be e i s a s f h . Thi li f l o
a r d n to the edas b uti ti s no tr t cco i g V igh , because i ti s seen i n the wo r ld th atif a co r n r u bbed with li nsed oil i s sown i n the ear th i twill p r oduce sev er al kinds of
r a n a r n g i . Simil r ly th er e a e ma y plants and v egetables which can be p r oduced by the combination of many oth er thing s as
' d s r ed i n A u r v da I n the ai na e c ib y e . J S hastr as many i nstances ar e gi v en wh er e the combination of sev er al thi ngs can p r o du e a er ta n s e es e fo r nstan e c c i p ci of lif , i c
o r n d & T h a ser ant a d am d c . e p , i o , gol abo v e statementi s also bor ne o u tby the
n us ns the m de r n s en e I ti s co cl io of o ci c . co nseq u e ntly no tes tabli s h ed thatan efi e c t
h s i ts au se will be of te ame for m as c . ( 119 )
Thi s s ubj ec ti s f ur th er di sc u ssed i n the
V i s hs hav a s h aka S fi tr as me d e y . So hol tha ta lion who se na tu r e i s to kill ani mals
w l be r e r n a r a ter r m na I nhi s i l bo g e c i i l . nextbi r th he will b e bo r n a s till g r eater
r I n t nner he et c iminal . hi s ma will g wor se a nd s ti ll wo r se and will th u s h av e
no O o r tu n tto e r n as a man The pp i y b bo . a ns wer to thi s a r g u me nti s th ata cco r ding to the v i e ws of the Jaina Sh as tr as s u ch as
r a n a v & man all the P a a a Bha ati c . gy p , g of fo r ms of li fe can ass u me innu mer a ble
i r s a o r d n hi d d ds b th cc i g to s goo o r bad ee . T he acti o n th ati s u pp e r mo sti n o ne life dete r mi nes the bi r th of a mani n hi s next
e re i s no esta s ed r u e tatall life. Th bli h l h the p r e v io u s acti ons good o r bad will i mmedi ately be attended by the i r c or r es
nd n r es u lts fo r e am le a te who po i g x p , hi f commits theftsometi me s gets an i mme di ate p uni sh mentand sometimes after a long ti me and sometimes no tatall in thi s
m ar s me m en r ea h n life. Si il ly o p te co s eq uence of good o r bad actions imme « di atel s me ater o n i n e s me i n y, o l lif , o nextlife and oth er s i n r emote li ves to ( 120 )
com . e Th es e actions a r e of v ar i o us and m a ed co plic t for ms and a r e fully desc r ibe d i n s u w r s as a tKa r ma r anthPan~ ch o k Sh g , c ha - an r a a Kar ma r a kr i ti and te r s S g b , p o h .
The std u y of th ese wo r k s will bear o u t
the r u t m s ta tement t h of y .
T he ma n i concl u sion 1s th ataccor di ng to te r a tns v r tu us o r w ed all b e e- h i c io , i o ick , f ’ n s W l lll b e r e o r n i n te r n v es i g b h i extli . N o w as r egar ds the Char v akas o r the ath ei sts who consider th atlife i s the p r o ductof 4 eleme nts and w ho do no tbe li ev e i n the pas to r f u tu r e life no r i nthe exi stence of h eav e n o r h ell etc I p r oceed to r ep udi ate th ei r doctr i ne as gi v e ni n the
mm n r nd s tr as T he ar co e ty o n Na i fi . Ch v akas o r the ath ei s ts say th atsi nce th er e i s no sou l th er e i s no meani ng i n the
o i mu tual q u ar r els o fr eligi ni s ts ov er t. Th ey f u r th er say th a tther e b ei ng no so ul the wer s a n s m i nddhi s m ei n follo of J i i , , S
n N ai a i ka a s esh a and J ai mi ni khy , y v , V i h ik
s nn l s es . e si x s e s philo ophi i . p hilo ophi p y t lead man to conf usion and p er pl exi y
men s . and make th em gi ve u p th ei r enjoy t o fa gar mentwh ati s i n the fo r m o fgar menti s n an ear ten ar o ly h j .
o u ta e the se nd nttat If y k co p oi , h for ce 18 life itself ; th en the q uestio n ar s u ts v t i es as to the ca s e of i in isibili y . If yo u say th a ti ti s no tv i s ible o n acco u nt o fa v er i ti s no tr hto sa so eca us e co , ig t y b a r i s b r u co ve another na me fo r o stction. Then the q ues tion a r i ses wheth er tha t obs tr uction i s the no n-exi s tenc e of the
r sed a n e o r i s an ter o r m p opo ch g , o h f of ch a nge o r i s so methi ng other th an ele mentals I ti s no tthe no n-e sten e . xi c of the r sed a n e e a u se i t e n p opo ch g , b c b i g li hti thas no or e str u tn i f g f c of ob c io . i ti s h ea vy i two uld become a for m of
n and s a ar tr m ear tetc feeli g o p f o h .
The B hu tan suchas ear th etc“ ser v e as manifestations o fr ka i ta nya and a r e n t s r u ti ns H en e o b s tr ucti bi li t o ob tc o . c y i s no r v ed o u sa tati ti s a no tp o . If y y h th er fo r m of the ch ange i ti s also wr ong
to sa so e ause i te n the na tu r e y , b c b i g of of ele me ntal i s the mani festato r of life
on like elementals and no ti ts obstr ucti . 123 )
u t If yo u say th ati ti s somethi ng q i e
d s tn t r m e ements ta ti s e u a i i c f o l , h q lly wr ong to say bec ause i n beli ev ing i tto be q u ite di stinct f r om elementals the destr u c tion of the nu mber of the elements wo uld
be the r esu l I i s a s to b e n tced t . t l o o i wh eth er life I S the attr ib u te of each par ti
l ned cu ar element o r o fall elements combi . I ti s no tthe attr ibu te of each p ar tic ular
e emen se ar a e e au se i ti s no tso l t p t ly, b c
v s e Ev er atm d es no ta ear to i ibl . y o o pp
be end d ness i ti s owe with conscio us . If i n each atom th en a man wo uld h av e a collection ofa tho u sand conscio u sness o f a differ entkind and i two uld no tbear a
s n e r m B uta ar ent i t ear s a i gl fo . pp ly b
s n e r m i gl fo .
v i z I d I do s an . , ee Th us the whole body a ppear s to be owned
i n t attr u t by o ne . If yo u believ e he ib e of a collecti v e body i ti s false as i ti s no t
r esenti n ea nd v dua atm W at p ch i i i l o . h i s u ntr ue fr om each par tic ular p ointo f v ew ann tbe tr ue e tv e fo r i ns i c o coll c i ly , tan e the e s en e o f i n the i ndi v i ~ c , xi t c oil
dua a tms sand l o of . 124
If yo u say th atev er y ingr edientof wine does no tp ossess the ener gy of wine n a d th ata co llec uo n th er eof does possess
s u a wer and ta s m i s th ase ch po , h ta e e c w ith life and th atth er e i s no fallacy i n
s u c a e e tan I w u d sa tati ti s h b li f, h o l y h
no tr tto sa so e au se ev er n r e igh y , b c y i g
d ento f tc i wi ne possesses s weetness e .
ndu v e th n The co ci of e e er gy o fwine . s ugar cane j uice f r om the flower s of
’ dba flr z becomes intoxica ting to a s mall
e ten B ar x t. u tlife does no tsimilar ly appe i n e em n a ns n i t ann t l e tl s . Co eq ue tly c o
e xi sti n a combination of elements . If w h ati s no n-exis tenti n any separ ate for m becomes exi s tenti n the combination of s u r ms ten s u m natns can ch fo , h ch co bi io a ev e ll r i s an ter t n to chi a . Th e e o h hi g b t n n ns r a ti n o u b e e ake i to co i de o . If y
ev e e to b e an attr u te o u s u d li lif ib , y ho l necessar ily b eliev e the attr ib ute and i ts s u e tto be denta o u do no tbe bj c i ic l . If y
ev e te m to be denta ten i ti s o s ~ li h i ic l , h p s ible to consider water and h ar dness as s ubj ectand attr ibu te w hich i s no tthe
e cas . I ti s no tr ightto say that elemen
126
th atlife exi s ts ev en w h er e th er e i s h a r d
nes s . s i s no ttna i n a s Thi e ble ll case .
er ar e c e ti na as s v n w Th e e x p o l c e . E e ith
o u tan r esen e ar dness s u r ea y p c of h , ch c
tu r es as s r n r m er s r atn ex s t p i g f o p pi io i .
A noth er poi nti s th atanimal s of the same s pecies ar e o fdiffer entcolo u r s
d i s A ni m a s tatexecr t du n a n s z e . l h e e g
ar e s me a s me e w s and so o bl ck , o y llo i h ,
r s z s a s d f I f o n a nd th ei i e l o i fer .
ementa s ar e nstr u menta au se e el l i l c of lif , th en all animal s of the same sp e c ies o u ghtto h av e the same colo ur and si z e
as b u t; th i s i s no tthe c e. Th erefor e i t
will h av e to be accepted thati t] i s o nly the so ul s which take for ms confor
ns o u ntend m able to th ei r actio . If y co
r i s a s u wh i s i tno tseen thatif th e e o l, y
n I a ear s i n o wh en tr ansmigr ati g . tpp c n
i n a d and w en the s ci o usnes s only bo y , h
er t D s b ody i s des tr oyed it i s no tp cep ible . oe i tno tp r o ve th atth er e i s no so ul ? I ti s p er
d s ns usn ss cepti ble only i nthe bo y a co cio e which i s the p r oduct of the body u pon e I which i tdepends for i ts exi stenc . t ( 127 ) does no texi s ti nde pendently and i s like
a tur e o n the wa whc d sa ea r s pic ll , i h i pp w ith the destr u ction of the w all no r ca n
b e trans er r ed to n ter w a m ar f a o h ll . Si il ly i s h ase ns usness hs te c with co cio . T i ar umenti s a a i u s T he s u i s r m g f ll c o . o l fo l ess and the i nter nal bo dy i s v er y su btle and i ti s h ence th atthe so ul tho ugh mig r ati ng with i ts s u btle kar man body
i s no tseen I tcan b e er e v ed nl . p c i o y by
i ts ar a er s s A r ea u r ch cti tic . c te thou gh
u s t r n has an dea nd v dual t I j bo i of i i i i y . t
r uns a wa a tthe s t i ts enem T y igh of y . he i ndi v i duality i s deter mi ned by i ts p r e
s s n a v ion tendenci e . So lo g s the good o r ev il o fa thi ng i s no tper cei v ed i tdoes
no a str a to r r an o n tb c epel y e .
T he p r op ensiti es which we see at the bi r th of a c r eatur e ar e the r esultof
d s h as t T he r ans the ten enci e of te p life . t
r r e r v ed mig r ati o n o fs oul i s th e efo p o .
H o w i s the k nowledge o fso ul to he ar r i v ed atby an infer ence wh en i ts mo v e
m n s ar e no tv s seen e t i ibly .
ur s a emen i s no t r r e tTh Yo t t t co c . e ( we )
di r ectev idence does no tr each the s ubj ect
f r n e T he ear ned a e tthe o infe e c . l cc p application of di r ectev idence to obj e : ts
w ar e the same natur e hich of .
The ill us tr ation of a w all-pictu r e
w o u av e i s a s i na a The hich y g l o pplic ble .
ctu r e i s e es s the act n i s no t pi lif l , of goi g
na tu r a the s u l i s c ns us and m r a res l , o o cio ig
' the r i ts ae ti o n by fo ce of s . Th ese be i ng
the d s r e an es ho w d es u r u tr a i c p ci , o yo ill s
n a to the s u e tto b n d tio pply bj c e explai e . J us tas D ev du tta hav ing dwelti n a v i l lag e fo r a time leav es i ta nd r emo v es to
an ter v a e so the s u av n v n o h ill g , o l h i g gi e u a d i n a ar tu ar r e n m r a p bo y p i c l gio , ig tes to anoth er r egio n and ass u mes a di fi er ent
d u r s tatementa u t bo y . Yo bo the so ns tion being the pr oductof body i s no t
r r t I tma b e tater e tns s u co ec . y h p c p io ch as we hav e th r o ugh o u r senses s uch as eyes &c ar e par tly due to the body o wi ng to thei r concer n with the or ga ns of senses b u ti ti s absol u tely w r ong to contend th a tthe mental k nowledge s pr ing s fr om t d D es the menta n w ed e he bo y . o l k o l g
‘ 13 0
he cau se ds the a r nai s & c be ng t r egar h i , l i tw u d s uffi e to o fmental kno wledge i o l c d n e nev er a ear affe e say that si ce th y pp ct ts e cannev er be the by mental tho ugh th y the men a n w ed e i s s aid cause . If t l k o l g
ai r na s &c i ti s a a e b o und by the h , il c p bl
ta destr ed b e r r e o fb eing to lly oy y th i &c ar e ur t I fthe hai r na s . , mov al . , il h
n w ed e s u d a s r e e v e the mental k o l g ho l l o c i di n ur tb u t s i s no tthe a cor r es pon g h thi ts tr d ar umen a s case ; th er efor e hi hi g t l o
nd. f all s to the g r o u
su ti o fsense a M or eo v er b il ty , logic l
ns a nd a u teness o f mem r distinctio c o y m n a no w ed e b u t ar e featu r es of e t l k l g
ns ant r a e . th ese ar e c ulti v a ted by co t p ctic
d d r e uent T he same book s wh en st u ie f q ly w dee er and dee er a nd closely sho p p i m eanings and the ac u teness o fmemor y s
v td I n s manner w en also c ulti a e . thi h i n tho o ne book i s s tudied and ts meani g r ~ r oughly g r as ped and the memo r y sh a p di n d i teads to an eas . 11nder stan ene , l y g
d t h i s dev e o foth er book s an te memor y
d uc menta enomena ar e ofen l o pe . S h l ph t 13 1 seenwhi char e acq ui r ed by constant pr ac te metmes su me nta ar a ~ ic . So i ch l ch c ter i sti cs ar e s een natu ral and no tacq ui r ed by pr actice b utpr actice and ex er ci se ar e
n s ause and effe t the chief eleme t . C c m ve i n un s n auses to u nv s e o i o . C h gh i i ibl c er tainly existas i n the case of pilg r image
s u n r r u of o l to a oth e wo ld. A ltho gh the body i s liable to destr uction and extine tion i tcan nev er thel ess h el p to war ds the
‘ r ss fkn wl d t p r og e o o e ge . Wi h the des
“ tr uc ti o n the b d n w ed e i s no t of o y , k o l g
tn u s d a the fi r ex i g i h e . Look t e and the p o twh en the fi r e ceases to b u r n the po ti s
no tdes tr d S m ar i s th a oye . i il e c se with
d and fi r e W en he gol . h t body i s des
tr o ed n w ed e no d u tr v y , k o l g o b ecei es
s me s b u ti s no tr a d a destr d o hock ic lly oye . If yo u accep tthat knowledge i s des tr oyed
w t the d ten w t the bu r n n i h bo y , h i h i g u p of the body i n the cr e mation g r o und
all n w ed e w a te e tn u s k o l g ill h x i g i hed.
Can i tbe ex plained why does i tno t
‘ a e i n pp ar a dead body whi chhas no tye t een ur ned b b . a
I fyo u say thatF r an and A pan ar e
a l so cau ses of k nowledge w hich c eas es
en ese a uses do no te s t s wh th c xi . Thi
’ i s not r r r zi n a d A an p osition co ect. P n p
‘ nn the a u ses n w ed l t c a ot be c of k o l g e . i s the k nowl edg e which b r ing s them i nto
a n Pr fin and A an fo r te r m tns ctio . p h i o io depend u ponthe meag r eness o r i ntensity
o fthe desi r e a man of .
I fthe body i s the ca us e o fthe F r an and A pfi n and Pr ai a a nd A lan the cause
fkn wled e ten the a to n F r an o o g , h c i of and A pan will no tb e a tthe co mmand of ’ ' s r e ll F r anand A n o ne s de i . pa a r e the cau ses of knowledg e then the deg rees of i ntensi ty will p r oduce co r r esponding p r o por tio ns o fk nowledg e because i ti s commo nly es tablis hed th atan effect v ar es wi ti ts ause m 1ts e tento r d r ee i h c x g . For example a po twill be lar ge o r s mall accor ding to the lar ge o r small q uantity
th ear t em o ed m i f of e h pl y to ak e t. I thi s i s notthe case th en th er e i s no
o f ause and ect r elation c efi . Y o u a re notunaware thatyo ur kno wledge does
( 13 4 )
70 - « . ur r Q. Yo a g ument abo u ta dead man get .
tn a ve I S i m r ~ A i g li p oper . ltho ugh the ailments which v itiate the body atthe
tme o fdeat d sa ea the V i tatn i h i pp r , i i g effectwhich th ey cr eate i n the body do no tdi sappear j ustas the effectca used by fi r e i n the wood nev er disa ppea r s
u t altho gh he fi r e exting ui sh es .
A - hs ar 2 s i n r t n es nd . . s ot C a e T i igh . h g of ki One kind ofch ang e altog ether disappear s
r d s no Th s d and the o th e oe t. e econ ki nd o fchange i s caused by the fi re i n the wood wh en i ti s bu r nta nd the fi r st
k nd an e i s aused i ti n the i of ch g c by ,
‘ d en“ i ti s ur n The u ur s o f gol wh b t . h mo
e u as sa r wind &c. ar s ch di ppear acco di ng
to te s nce o edi c ne I fte do h cie fm i . h y no tdi sappear thenthe science o fmedici ne
s ~ w r n M r v er ann te tat i o g . o eo it c o b h
i ai lments which di sap pear while the man d i s ali v e do no tdisappear wh en he i s dea . A change cannothav e two aspects i n
e sam a e th e pl c .
- — Q D iseases are o f two kinds curable
and i ncura Th cu r a d seases ble. e ble i ar e r emov ed by tr eatment b utthe i nc u r
n v d a ear D s i tno t able di seases e e r is pp . oe show th atther e are two as p ects o fdiseases
- A . s i no r t A r d n o u Thi too s tigh . cco i g to y
tere can h no n ur a e s ase T he h e i c bl di e . inc u rability o fthe di sease means the
e tn to n o f e D ur n a o r d nar x i c i lif . i g n i y di sease a ma n some times dies by the q uac ker y o fa phys icia n and sometimes he
d es no tdi e T he d seases w i c ar e the o . i h h r cs nltof ev il actions o fmanare notcu r ed
an d c n B t tese d seases by y me i i es . o h h i ar e to be fou nd only in the r eligio ns of tho se who beli eve i nthe teachings o fthe Lo r d b utno ti n the r eligiono fthose like
i v o nl i h ments you who bel e e y n te ele . Someti mes a medi c i ne i s effi cacio u s i n c u r ing the e ffects o fa ilments b u tsome time i nthe a bsence o fa phy sician an o r di
‘ nar di sease beco mes u ra le w n y i nc b . O i g
the absence o fa h s c anand med ne to p y i i ici , a disease i s agg ra v ate d and ends only i n
th deatho fa man S me e a man e . o tim s s uddenly dies as soo n as hi s ailments di sappear and so meti mes a mandees no t ( 13 6 ) di e thou gh ser iously afflicted with v i rulent d seases i .
These thi ngs can hav e no place i n you r br eed. A o r d n to o ur do tr ne a man cc i g c i , l v i es hi s fi xed age tho ugh afflicted with S QPI OU S diseases b u twh enhi s fi xed age has r eached i ts limithe di es th o ugh ther e ar e
no d seases a n hi m T he d i s not i ili g . bo y th er efo r e the cause o fconsci o u sness; Ther e
1s an er n D o o nb el ev e the d oth poi t . 3 i bo y to be a concommitanto r mater i al cou se of consciousness o r knowledge PIf yo nbeli ev e i nthe fr mer we to o ns der the d to o , co i bo y b e the means of death and to some extent: the cause f o w d I f o u e ev e o kn le g e. y b li i n the l t s o n i s r on A a er the m w . t , po g mater i al cause i s th atwhi ch commu nicates i ts ch ang es to i ts effects j ustas the ear th and the o t W en the d i s affec ed p . h bo y t , ed n the s ense o ffeeli ng i s notaffect . O the o ter hand the m nd 18 afi ected a h , i t d dea ear anx et r e d c ev en goo l by f , i y, g i f t
n t d i s ll r t The d i s whe he bo y a ig h . bo y no tth er efo r e the mater ial cause of the s nse off n e eeli g .
13 8
‘ ’ r de i n hi s as e s o u d be s p i high c t , h l ho pi
a e t em v n o etc t bl o th by g i i g f od .
- Q. What i s i n factthe r elation ofman with
Go d
- t A . The r elation i s ha tof an i nstr uctor and
the ns tr u ted i c .
- Q. Wh at sho uld man do fo r Go d P
— d o t t v d A . o d es n wan an tn b utde e G o y hi g , ot men sho uld i n o r der to wipe o fftheir
ev a tns w r s Go d ns ta n il c io , o hip by i lli g hi s image of the for m su ch as H e had w hen H e a ttained liber ation while li v ing
i n the w r d nv ke Go d i nt d b o l , i o hat i ol y
te r ee n dev ti n and a r u tn h i f li g of o o , tt ib i g
H i s natu r to A u h e d i e it . ltho g th i ol s
no t o d ettr u atd l God i s G , y h o gh th i o ,
w r s d us an e mes a o hippe . Th idol b co
s r t mem r a the o d A ll e o of o i l of G . th
, differentr eligionis ts say th atth eir r es pec
tv e a ed s ar e the w r ds o d i s cr book o of G .
T he r sti an M aho madens and B ra Chi , m h
m s etc sa so w tr e a r d to te r B e in . y i h g h i ibl ,
Ku ran and edas etc res e ti v e T he V . p c ly. Chr istians take oathby taking the Bible 13 9
i n th ei r hands o r holdi ng it o v er th ei r
eads T h M usalmans r es e tte r h . e p c h i
K ur an v u A s a matter a t er y m ch . of f c th ese books a re nothing el se th an p aper
and i nk B u i n r der to r e e tthe . t o coll c
' n w ed e o fGo d the mu m r m k o l g , (fo )of l etter s i s made by per sons with thei r o wn
ands r s e td A s e e h and th ey a e r e p c e . p opl u nder stand the knowledg e of Go d with the h elp o fthose letter s w hich h av e been
wr tten tem s m ar w th the e i by h , i il ly i h lp o fidols the fo r m of Go d who attai ned liberation while li v ing i n the wo r ld i s
a r e ended pp h .
The map s of co untr ies ar e dr awn o n s mall and lar ge si z ed paper s and the teach er s pointto th ei r p u p il s i n tho se “ ma s s a n er e ts i s tal p yi g, Look h , hi I y , ts i s R u ss a s i s A mer a ts i s hi i , thi , ic , hi ” nd a etc T he u s do no t e e v e I i . p pil b li th atthe v er y place u pon which th ei r teacher kept a fi nger i s Italy o r R u ssia etc B u nder . u tth ese maps h elp them to
s and the r ea co u ntr es tal R u ss a etc . t l i I y , i S i milar ly we also do no tbelieve th at an d i s r ea the God bu t i ol lly , th at th ese idol s h elp u s l nu nder standing God the p r each er o ftr u Fo r ts r s n th . hi ea o we mustbeliev e i n the effi ca o f th d s d ( cy ) e i o l o fGo . Those w ho do no tbeliev e i n theidols o f
Go d mu stnotr es e tte r r e u s , p c h i ligio
s no r shu d t t ato nt m e a e e . book , o l h y k o h h
T h e e n s e b li f i idols 1ncludes beliefm book .
Fo r ts r eas n we mu stnv e Go d hi o , i ok tr u a r esai d d ls r emem er H i s h o gh fo i o , b
V l l' tll eS r n u n e tatH e i s r ee r m , p o o c h f f o
18 de ts and i s u ndefiled o u fec . If y
e ev e i n ts w a ten i ti s no tan d b li hi y, h i ol
‘ b ut. God mse ak n Go d mse Hi lf . T i g hi lf
be r s n t r nd n n ta H e to p e e t h e e a k owi g h t i s f r om eter ni ty the p r each er o ftr ue r ighteo u sness (D har ma) and the doer of the r eatest d we mu stw r s H i m g goo , o hi p i a rdan e w t fr ms fi ed for i t n cco c i h the o x .
er e e d ffer ent r s w r s Th ar i fo m of o hip . I gi ve h er e only a v er y br ief account o fa p ar tic ular fo r m o fwor ship called ashta
' ’ r ' r d d v ti n p a /lci z paj al o r ei ghtfol e o o .
w ater r s tw as the ma e. Go d w t Fi , h i g of i h “ full of thi s tho ught 0 Go d A r h ati as I
142
s ncense i s . ur nn i n fi r e all m thi i b i g , y v ic es may also be annihilated by bha/cti ( wor s hip) and as the v apo ur s o fincense
ar e n u war d s m ar ma a s goi g p , i il ly I y l o ” r attain highe life.
’ ’ Th enlighta lamp with ghz (of cow s mi lk) and keep i tbefo re Go d saying i n yo u r “ mind 0 Lor d l as lamp -lightr emo v es
dar ness i n nse uen e u r w r s k , co q c of yo o hip , the lamp of per fectand; p ur e kno wledg e may become lighted i n my h ear tso th at the dar k ness of igno rance may be ” v d r emo e .
Th en take good r i ce and keep i tbefor e Go d contemplating thatthe wo r shi p with
“ r ice may confer u pon yo u eter nal ha ppi
ness .
" kwdn T ake all sor ts ofgood p a Cooked
and ee i tbe r e d food). m a tr ay k p fo Go “ saying i nyour ml nd O God i I have been
r n t now make an m e , eating i tfr o et i y , I o fi tto o offer i ng o fthe whole y u so un r thatI may nev er feel h g y . 143
Take good fr uits and p utth em befo re God “ nk n i n u r m nd 0 Go d! i nc u se thi i g yo i , o q uence o fyo u r wor ship I may bear
’ the fr uito fmuktz ( high est stage of
A fter p er for ming the wo r ship with the
a r esa d dr a v a ar t es o ne s ul d fo i y ( icl ), ho
' ' - make clza z tya vanda na ( a bo w to all the ’ Jai n temples r e peati ng God s v i r tues )
e eulo 1se Go d mentn n hi s v i r i . . g by io i g
ues i n the wa s a u tn H i m H e t y of l i g . s ho uld p r ai se H i s name i n so far as i s i n
hi s wer to do s r ead hi s tea n po , p chi g ( D h ar ma) a nd imp r o v e himself by going
’ o npilg r image and per fo r ming r a thaydtr ci (taking the i mage of Go d i n a char iot along with a pr ocession) and p r omulgate the D h a r ma p r eachedzby H i m i ndiffer ent
unti r es ese ar e s me o fthe wa s i n co . Th o y
w th de v uts u d w r s d hich e o ho l o hip Go . — i n r ea t . D es man ssess or notth Q o li y po , e a ttr ib u tes of D h ar ma P
’ A Y es he d es ssess t se atr u es i . , o po ho t ib t n ~ r eality i n as much as D har ma (essenti al t
1 q uality)conveys o nly the idea o fD h ar ma (o ne who makes D har ma) as s wee tnes s i n
' mi s r t a k nd swe e t T v ( i of ). he er y ter m
D a r h ma p ro v es i tself the c onnec tio n o f
D a r ma a nd D h i h ar m .
- H o w do e Q. s the co nnec ti o n o fi na n with Go d ap pear i n thi s wo r ld wha ti s i t i n r e i li ty
-li tan1 eo le e eve tat o d ds a . y p p b li h G thei r
te r Fo r ts r eas n te e e v e a fa h . hi o h y b li th t the co nnection between Go d and man i s
r d o M n th a tof fath e a n s n. a y belie v e
tha tGo d i s thei r c r ea to r a nd tha tth ey ar e
ntr e i n H i s m nd tatH e ma s t m e i ly i , h ke he do wh atH e wills and th atman ca n no tdo
n S me sa tatti s o i l i s anythi g . o y h h w d the playthi ng of Go d and thatH e i s seeing
s fn b rne sa ta tGo d hs reated thi u . o y h a c
i u ve r e and tha tH e mamtam s 1t th s ni s . S ome b ehe v e tha tGod makes them s uffer
u s o fth r ti n T the conseq ence ei ac o s . he
s sa tatthi s uni v e r s e i s ete r nal J am y h , tha tGo d i s o ur g u ide and sa v es u s fr o m
ath he a r m fh i ev i l p . T se e so e o te d ffe
ntbe e s r e li f .
( 14 6 )
w t the e t d m de o f w r s i h igh fol o o hip. Th er e ar e two modes o fD har ma o r du ty the duty of a hou seholder and th atof a
r e lu se r st ak e the du fa use c . Fi t ty o ho
h der ol .
A hou seholder o u ght always to wor ship
Go d tr ee tmes a da u not n u re h i y, o g ht to i j v s e an mate e ts s eak a se i ibl i obj c , to p f l
d to mm ser u s te tand av e hoo , co it io h f , to h ’ se ua nter u r se w t an ter s w e x l i co i h o h if ,
u t m ta des r e fo r ssess n o gh to li i i po io , r e u ate hi s w a r ad av d ta n g l go g b o , oi ki g
22 nds no n-ea a es su as m eat ki of t bl ch , s tr ong dr ink etc and 3 2 kinds of unant im a u tto av d so far as r ac a e g/ , o gh oi ( p tic bl ) 15 for ms of b ad b u s iness and 4 kinds of
i u ndes r a e n u r es u tto obser v e i bl i j i , o gh dev otion for an hour p u tting o n c lean
tes w enev er he e s an or tu n t clo h , h g t opp i y
to do so and v e u all nds v u s , gi p ki of icio
a ts r emem er the ua fi a ns unch c , b q li c tio of p
' a r meslztz a u r e edu a tn bser v e 14 p , cq i c io , o
v ws ev er da a stai n n r m ndu n o y y, b i g f o i lgi g
i n 4 tn s v i z 1 ta n o d 2 hi g . ) ki g fo , ( )
eau i n b d 3 se ua i n er cou r se b t fyi g o y, ( ) x l t 147
and 4 us ness o nthe two 8th o ne 5th ( )b i , , , 15thand 3 0thdays of a month etc; ou g ht to l ead the life of a sadh u (r ecl u se) b y d n D ar ma med tatn r emem er n oi g h , i i g , b i g
' the ua fi a ns a h f z i etc q li c tio of p nc p e mesl t . fr 2 s d o 4 u r . r r m w ati s a e z . e e ho , , p fo h c ll
osha k r ma H e u tto v e a ms to p d a . o gh gi l a deser v n er s n to the need and a s i g p o , y l o
' to the er s ns i a tr u e ar r o n u s p o o bl , c y b i
" ness a c r d n r u es u s t s c o i g to l of j ice . Thi i s a shor tdesc r iption of the mode of a ’ u se der s e a o r d n to a n s m ho hol lif cc i g J i i . Secondly I br iefly deal with the du ty of a r se ecl u . — A sddfiu a r ecl use ou ghtno tto i nj u r e
an e u no tto s ea an k nd y lif , o g ht p k y i of
a se d u no tto mm tan nd f l hoo , o ght co i y ki
te t u tno tto ndul e i n an i nd of h f , o gh i g y k
se ua nter ur se and u tno tto of x l i co , o gh
av e a des r e fo r an tn H e s u d h i y hi g . ho l entr el a s a m se fi v e thn s i y b t m fr o th e i g . H e o ughtno tto stay anywh er e consider i n i tto be hi s o wn a e u ta g pl c , o ght to ke
' ' i n begging madhukar z bfii lcslzd fr ee f r om
4 f s u htto r e ard a fr end and 2 de ect , o g g i 148
an e em d and s one a n y, gol t , wom n and
r ass e ua he s u d n i l g q lly, ho l e ther o v e nor
hatan tn H e u to e y hi g . o gh tb e p r ep ar ed to bear 22 kinds of afflictions and 16
tr ou es w be a hi m H e - u to bl hich f ll . o ght
des r e n ter e no r ea d t i ei h lif f r ea h . H e
o u to e the ve se u desir es H e ghtch ck fi x al .
o u tto be r ee fr m a er r de atta gh, f o ng , p i , ch
enta ar i e H e u tto s r v e18000 m , v c . o gh ob e char acter i stic s of shi la ng a (ch asti ty) Thi s i s the m de i n w ha m nk u t \ o hic o o gh to
e d hs e l a i lif,
T he oth er r eligions desc r ibe many methods which ar e the fig ments of fanci es ;
er r descr l b e t we need no tthefo e h em .
-W a ar e the tr ue and r ea d tn u s Q. h t l is i g i h i ng mar k s of a D har mic (pio us) life and — The tr ue and r a marks w r f A . e l of o ldly li e
s ar e as follow ,3
n e r s n aw u mea s O e who a n mo ey by l fl n ,
d i es a d act r r i n the am a m r goo , ma ies f ily
who follows g reat v ows and i s a lear ned
an ma n a ns se who deser v e s u r t m , i t i tho ppo , 18 a p r udentand far si ghted man who k nows much and i s al way s g ratef ul to
has d n an tn for hi m i s hi m who o e y hi g ,
v d all i s su m s s v e mer u i s o f lo e by , b i i , cif l ,
r ea e natr e i s d n o d ter s ag e bl u , oi g g o to o h , i s r esol ute i n gl v mg u p the company o f6
er enemi es v i z ass n an er avar e mn , p io , g , ic ,
' r de ma da and ntr s the p i , joy , co ol
t th senses w t te r e ts contac of e i h h i obj c .
One who ser v es the a resa d 3 5 tn s ob fo i ( hi g i s said to tr uly possess all the a ttr ibutes
seh d r Th t u a of a hou ol e . e atr ib tes of D har mic p er son h av e alr eady been desc r i bed under the headof duties of householder
and sa nt i .
-W at e 80 Q. h pow r does the so ul o fh u man being possess to geta high position P
A - T he s ns r o . a e two ne se u ar high po itio , c l
and the ter s i r ua The se u ar s o h p it l . c l po i
tn ar e su as ndra C a r av ar io ch of I , h k ti ,
asudev a B aldev a M andli k etc V , , . T hedoing of the afor esaid 3 5 8 en
a e o ne to a a n i s s tn bl tt i th po i io . 151
” T he po wer s i n soul to attain the s pi r i
ua s tn v i z a o fGo d ar e the t l p o i io th t , way s i n which a r ecl use should lead hi s
e lif .
- 81 Q What ar e su ch acts o fD har ma as ar e be yond contr ov er sy
A - d ness ef . N o believ er o ubts i n the good su ch things as s howing mer cy towar ds
v n e n s tr u ts ea n non-stea n li i g b i g , h p ki g, li g ,
a stnen e r m adu ter r v n ar b i c f o l y , fo gi i g, ch i
a e em er nd ear edness con en t bl t p , ki h t , t t
mentd n d to o er etc . , oi g goo th
- s 82 Q. ls it essential to study the sac r ed book of differ ent r eligions
A -T he r eas n I n c o s u d . o why it S e essar y t t y the sacr ed book s o fdiffer entr eligions i s th ato ne who does so impar tially and
" withou t any p r ej udice would fi nd o u tthe
r ea tr u l th .
— ' W ~ 83 Q. h atar e the r ules and conditions gov er ning su ch a study P
. — A . Be r e o u s ud a sa r ed k o u mu st fo y t y c boo , y
see tati ts au or i s fr ee ro 1 fau ts h th f m 8 l , that ther e ar e no c ontr adicti ons i n hi s
s a eme ts tatw atev er he s a s i s not t t n , h h y contrar y to what i s v i sible i n ”the wo r ld by di r ect p r oof and th at i ts tands the
tr ee es s h t t .
Y o u mu stbeli ev e i n all the contents of
' the book which like gold s tands th ese
ts T s r ub the e s . h 1 t t e tests ar e th ese.
' d ov er K asa ni e test—s ne 2nd gol ( to ), by examining it by bo r ing it and gr d by m a i n i tr ed ho ti n fi r e The r e k g . p ic of g old w hich stands th ese th r ee tests i s fi t
to be a e ed m ar l he sa r ed cc pt . Si il y t c book w hich p rohibits the doing o fall sinful acts and dictates the w ay s ofa cting u pon wh at
i s n r ar ts n e a o u a s . w co t y i f l ct i . book hich fo r the pu r p ose of liber ation pr ohib its the doing o fsinf ul acts and dictates the way o facting u pon w h ati s contr ar y to
tem i s al ed Ti r thankar Bha wan h c l by , g
“ a Kask S heldha S has tr a Thu s a .
‘ book w hich fo r the p u r pose o fmukti
d tates ser v an e med tatn ic ob c of i io ,
stud mer tr u t s ki ! astt mor a y, cy , h (ch i y, li t o d condu t ntentmentetc all v, g o c ), co ,
( 154 )
n u r T sltds tm w i s tested b i j y . he hich y the fi r e of the r eal qualities of things a s descr ibed and tested f r om all the points o fv iews and i s fo u nd to be fr ee fr om the black spots of su per stitioni s called a tcip
s ha /1 t T e hdstr a w des d M sfids r a . h s hich c r i bes the attr ib utes o fthings fr oma single
nt v ew 1s no t a ed td sku ddhi poi of i , c ll p
S war T e d ts r e ate the m . he afor sai tes l to
s hashtr as I ti s a s a ne essar nd tn . l o c y co i io th atthe au thor of the tr ue skdstm must
be au tes s and m s ent f l l o ni ci .
= -W Q. hattr aditions ar e th er e on the s ubj ect
' a nd wh at i s thei r pr esent for m
uk al as Par i v r a ak son o fV fisa t Sh i j , y j , ascer tained the r eal tr uth f r om muni
’ Thavachc ha u tr a desci le r d A r s t p , p of Lo i h t nem and a e ted he r ue dftar md i cc p t t .
lts s d s r d i n r i a tra e e S na u . i , o c ib G t S T he N i r av ali ka S fi tr a says th atSomal
B r a man ear ned 14 s en es 4 edas h l ci c ( V ,
6 an as dlza r ma mzmdnsd ar a o r M a a g , , T k y , a nd the Pa r ana) and after enqu i r i es accep ’ ted the ho useholder s duties gr akast/z dhar ( 155 )
a T e B ha a ti tra sa s ha S ma m . h g va Su y t t o l B r ahmanlear ned 14 sciences and after en q uir ing abo utthe elements accepted the
a na r e n ha ambhav a B atthe J i lig io . $ yy h , - fi au tho r of the D asha V a ik li ka S u tra ga v e u p M i mansak r eligionand became the des
ci le M uni P ha a wam T he w p of r ab v S i . follo
i n 11 B r a mans l ndr a B u 2 g h ( ) I h ti , ( )
' A n B ut 3 a u B u t 4 W akt g i h i , ( )V y h i , ( ) y h wam 5 S ud ar mfi 6 M au d tPutr a S i , ( ) , ( ) i ,
7 M aur a Putra 8 A kam i ta 9 A a ( ) y , ( ) p , ( ) ch l
B hr ata 10 M etar a a nd 11 Pr abhas , ( ) y ( ) — along with the 4400 desci ples all lear ned
i n 14 sci ences fi ascer tai ni n the r u s g t th ,
' took D zicslza (initiation)fr om the vener able
‘ Lor d M ahti v i r a the 24th Ti r th ankar a i t and ame hl S descx les bec p .
- V Q. V hateffects h av e the dead r eligions of the wor ld upon manki nd atpr esent P
A -The Ja na eda or M i mansak N ai a i k . i , V , y j ,
’ S an a Pi tan al and B u dd a r e i ns khy , j h lig o ar e co u nted among the oldest r eligions of
nd a N o w all the a v e r e ns ex ce I i . bo ligio p ting Buddhi sm have th ei r exi stence i n 156
d a A ll f e “ In i . o these xcepting J ainism
ar e a m s d I n o er n l o t ying . th co u tr ies w here the D har ma of the Kar ma-Kfi ndi
M i mansakas a d sa ear ed i ts a effecti s h sm i pp , th atpeople make sacr ifi ces by killing ani mals and inor der to please God make offer
n s s n fles and hloo dh k n b ul i g of ki , h , y illi g
ks tc as i s des r edi nT aur etand ur an loc e . c ib Q
d sa i etc. A l so the bo ok named Ilia y s n i ts accou ntof war that Hector and other g r ea twar r i o r s made sa c ri fi ces to gods by
i d ffr f A ll killing i e entkinds o ani mals . thi s a pp ear s to be the r emnanto fM iman
sak r n T m am n hamm eligio . he sufi s o g M o e
dans a ear s to be th r of edantsm pp e elic V i . I n India some people of the Brahman
' ’ caste etc h av e gi v en up H zi zsa /ci yctgn and a v oid flesh eating and dr inking etc this a ppear s to be the after -effecto fJainis m
and Bu dd s hi sm. I n other co untries al o the exi stence of v i r tuo us acts s u ch as mer cy etc appear s to be the r emnant o fJaini sm
and B uddhsm i .
“ W a as Q . h tposition asés Gad o fthe whole
‘ tl a é l' S e hold acco r ding to évefyreligion
158
ver a N o w s t self y hppy . up posing that he B aniy a was feeli ng v er y happy by r eason
ssess n 1000 d m u rs att s of po i g gol oh , th hi was gi v en to hi m by j us tGo d i n, conse
u en o hi s d n d aeti ons ta i n q c of oi g goo , h t conseq u ence of hi s doi ng si nf ul acts God pu ni sh ed bim in thi s way th at the thief ‘ took away geld moh u r s and wou nded the
B ani tb ta s r d B u the ues n yr y wo . t q tio ar i ses wh ether Go d made hi m su ffer the
’ ’ consequences with o r witho u ta mmz f.
means H e ann tbe sa d to s ufer the ( ). c o i f
' consequ ences wi tho u tany mmz tbecause i n the Bamy a su ffer l ng the consequences o fhi s bad actions the thi ef and swo r d etc
’ ' wer e the mm tN o w i be tak n for z . if t e gr anted th at Go d p u ts all m cau ses i nto
mo tn ten Go d w u d be r v ed to io , h o l p o cau se other s to do ev il acts su ch as th eft
etc od d n u n i ts n . If G oes o tp t im i to mo tl on then God cannot be p r ov ed to be j u st and the g1v er ofr ewar d a nd p uni sh ’ men W i t u e es d n d or t . If ho t p opl oi g goo
bad a ts God i v es r ewar d o r un s ment c , g p i h
to em o r cr ea es man l n r a fam th t y oy l ily,
he h 1nli fe 111 aver comfor ab e ci r alt y , y t l 159
c u mstances sa sfi es all des r es etc r eates , ti i , c
s m ser a e r m e nanc du r i n ome i bl f o p r g y , g
he w e e m nta and s a i n t hol lif , e lly phy ic lly
a n un r su ffer n r o m r di s p i , h g y , i g f ch onic
no nte en man w u d a suc eases i llig t , o l c ll h
o d t e u stmer u m ar ta av n G o b j , cif l , i p i l , h i g
u n all o d v e an equal eye po . If G g i s co m fo r to r pain to all li v ing b eings accor ding
o thel r d o r bad a tns ten ts t goo c io , h hi wo uld be p r ov ed to be eter nal and God wo u ld be pr ov ed to be u nj us tand the
au lts s u as the t mm r a t s ea n f ch f , i o li y , p ki g
a se d etc w u d be m u ted to H i m f l hoo o l i p .
-Y o u s u d u t God ms h Q. ho l p to Hi elf te q u es tion of c r eation of the u ni v er se as to ho w and wher efr om H e cr eated the u ni v er se and why di d ‘H e cr eate happy and mi ser able li v es
— ” A fGo d w r e to sa to u s a H e . I e y th t cr eated the u ni v er se and thatH e cr eated happy and mi ser able li v es notconsequentu pon thei r good and bad actions, th en we
wo u d utthe ues n to H i B l p q tio m . utGo d
never e s us hose n s t ll t thi g . H ence we ( 1 60
ut ese uestlo ns to o u p th q y . Consequently Go d i s no tthe admini str ator of j u stice
to the v n e n s i n the u n v er se no r ( li i g b i g ) i , does H e make the hu man beings high o r
lo w wea t r des tu te a o r m ser , l hy o ti , h ppy i t a le r o r r edu a ed o r » no r ant b , ich poo , c ig ,
eau tu o r u Fo r nsta n e a ma s b if l gly . i c n i trav elling and while o n hi s way a br ick o r
a e e o fstne o r w d etc a s d pi c o oo . f ll o wn fr om a ho u se u ponhi s h ead i n conseq uence
' o fwhich hi s h eadi s br ok en and he ' s uffer s
r eata1n N o w o u se e tatte s g p . y h h ho u e
was no t u t Go d i twas u t b il by , b il by ar tisans and th atthe br ick o r s tone o r
w o d etc was no t a ed ter e Go d o . , pl c h by , a nd Go d di d no tth r o w i to r b r eak hi s ‘ ad T a r or stne o r w d wa h e . h t b ick o oo s w r n o u t t e T he r et n o by im . b ick c bei g eith er wo r n outby time o r mo v ed by any m no ani mal o r w nd r e hi s ead and a r i k i b ok h
t s w u s d caused hi mpain. B u thi as notca e
se G d hs o tr ea by Go d. Con quently o a n c ted v ous ds o f easur e and a n ari . kin p l p i , i s d highness and lowness n thi w o r l . On he a r a wah nb r o ken t other; hnd, by , g (g i i s vari e te uni er es guccp ss on)th gg d v se com
162
Ar -“ d a s the r e n e ev ed i n b a Nobo y c ll ligio b li y
t Pe e ar e a wa s r ead hi m to be faul y . opl l y y
n s t r r ns The to p oi t o utfaulti no h e eligio .
fu ess B ut Jaina r eligio n i s enti rely a ltl . i nthe p resent age the Indian Jai nas do
‘ no tpo ssess such mental andp hysi cal ener gies as may enable th em to completely
' tr ead the p athof mo/csha as dictated by
the Jal na S has as The Ja nas ass the tr . i p li v es ofa r ecl use and h ou seholder accor
d n to th r esen a e B u i g e p t g . tth ey cannot
' om ete f w the U tsar zlc na ural c pl ly ollo g ( t , thatwhi chi s liable to be aboli shed i n
exce ti ona cases t u h ener al v a i d p l , ho g g ly l )
ath The se nd d f a p . co e ect mong the Jai nas i s ' thatth ey p ay little h eed towar ds education: Th er e i s no u nion among
E ven he th em . t d bus ar e no to n good
r ms am n temse v s ese de s te o g h l e . Th fect a r e i n the indi v idual Jainas o fthe p r esent
a e wh e the Ja na r e n i s a tss u e . g , il i ligio f l l
—W at a v e u da s m r stan t and 89 Q. h h J i , Ch i i i y other r eligions do ne fo r mankind
’ A - ese r e i i ons av e d ne lzmzted ood to . Th l g h o g 163
mankind by p r eaching th r o ugh th ei r r eli gions book s to mankind the wo r ship of
o d m rc ar t tr u th as t co n G , e y, ch i y, , ch ti y,
tentment r v eness ctr a va nes , fo gi , j (ho ty),
’ mdr d va enteness mna a r es e a (g l ), y ( p ct,
teness n ness Icr a fa na tct r a e poli ), obligi g , j (g t
a d m u ness etc . w v e na e f l ) , hich gi goo to su ch p er sons i n thi s wo r ld and s wary
en n d m tc B u tth r s eav e . e e n (h , )ki g o ligio
r e er r ed to a v e av e d ne r eatar m f bo , h o g h to mankind i n as much as th ey hav e no t told mankind the tr u e attr ibu tes of D eva (God)gum (teach er )and dfia r ma and hav e
ta n s to the n r ar T he Ja na r e e chi g co t y . i li
’ ‘ gion shows fo r mankind eka nthzt(whole some good) and the t r u e p ath of moksha
and n n r ver ted en e has d ne othi g pe . H c it o
all good without har m .
- H o w did the e e me to u nder stand 90 Q. p opl co the i mpor tanc e of the for mula of r ep en tance
A — r s th r e entan e d es awa tht . Fi t e p c o y wi he
sin w h has een d ne unkn w n hic b o o i gly.
hi s i s notthe ase i hall sor s fsi T c w t t o ns. 164
S ome sinful acts become r elax by r epen an T he d t ce. goo o fr epentance li es only i n thi s th athe who r epents fo r a sinf ul
actd es notdo ta acta a n T he r eas n o h t g i . o why the conv iction i n the for mula of r epentance i s essential i s th atthe p er son
who ear s the nse uen es s n u act f co q c of i f l ,
r e en s ur e r m hi s ear tten hi s p t p ly f o h , h
ear t e mes v er s and the v er h b co y oft, y p er v asi v eness o fth at pu r ity and softness
i n th a s ns The fo r e he r tdestr oys all i . m ula of r epentance has been dictated by the omni sci ent Go d who i s f r ee f r om 18
au ts o d nev er s ea s a se d. u s f l . G p k f l hoo Th for mer ly i n the time of sa r vai na Pa r mesh
war au tama and er mums sa n s , G oth ( i t )
mu a I n believ ed i n the tr u th of the for l .
ter w r ds e r s e es made the o h o , th i pe ch
e v i n s i s the si ddhci nt p eople b lie e it . Thi d n ( octr i e).
' —I s ne essar av e a fi xed da ake 91. Q. it c y to h y to t r est fo r doing dlzar ma
— ed i n ne s u d a a s r ema n en a A . O ho l lw y i g g
dom dlzar ma ofcour se one who does not g ,
16 6 hig h eststage of moksha sees hi s follow er s l n r u e i n r der r em v e e r t o bl , o to o th i tr u es he a es an va tar The r s o bl , t k a . Ch i tians b eliev e th at fo r the good ofthe
“ s n u des endan s man Go d senthi s i f l c t of ,
S on r sto n th ar Ch i e e th .
T he Jains b eliev e th at after attaining li ber ation nobody comes back i n thi s w r d i n as mu as the au ses sses o l , ch c of po s n d r d nd ad k r mas n i g bo y a e goo a b a . O the attainment of moksha all k ar mas ar e destr d r t s r eas n the Ja nas oy e . F o hi o i do no tb eliev e th ata sou l after attainment
m k tar of o sha tak es an ava .
I thas been desc r ib ed abo v e ho w the
n r Jai as believ e i n a ha ts .
T he wer s edas mr ts and follo of V , S i i ,
Pu r ans e ev e B r am a s nu and M a b li b , Vi h he shwar to he i d/ o d me be t a m r s of G . So of th em beli ev e i n 24 a va tdr s of Go d su ch
’ as m tc T he a chk suka r tackku na r sz n k e . , , , g
ter s e ev e Patan ali an ar wam o h b li j , Sh k S i , d R a ma nuj a a nd oth er s to b e the a va tr s
o r r r i s n r en wned of G d. Wh e ev e th e e a y o 167
man hi s fllower s l n te r ks s eak , p h i boo p of
hi m as t o d I n nd a a wa s the ava ar of G . I i l y after some time a new r eligionantagoni sti c
to the ter omes ntb e n tr u a o h , c i o i g h o gh
er s n —so a ed ava tr Go d I ti s no t p o c ll a of . k nown why Go d i s so kind to Indians i n as m uch as H e comes her e so often as an
a a tr B u h a n tata er v a . tte alleg tio h ft attainmentof mokska Go d comes i n this
w r d as av atar i s a a ns tr eas n and o l , g i o logic becau se all the differ entr eligions
e ev e o d to b e mn n b li G o ipotent . Wh e
Go d i s mn tentcan H e no tdo ev er o ipo , y
tn H e es w t u t u n a d hi g lik i ho occ pyi g bo y . If H e co uld do ev er y thing withou t
u n a d w atwas the ne ess occ pyi g bo y , h c ity f i m i n m n or hm to co e the wo b of a woma . Why di d H e no tmak e p r oper ar r angement l nthe b eginni ng so th atth er e would not h av e b een any mi smanagementand H e wou ld no th av e stood i n need of comi ng h er e as a va tdr to p u tthi ng s i nto p r oper
r d r o e .
M any r elig ioni sts b eli ev e th at Go d i s
all- er v ad n B u th w s all- r v ad p i g . e ho i p e ing 16 8 )
' m n ss i n i a /cr za e . e o e who can n s ( otio l ) . ot do anything r egar ding motion like dlcdsh
I fGo d i s ll- er v ad n all sk . a ower ( y) p i g, p
ful mer u e -W 1sher all v i n , cif l , w ll of li g
n s and r ea er the tr ue r e i on bei g p ch of lig , w her ei n the r eligio u s S amaj i c dispu tes
ar i se which c r eate i llc feelli ng s i n wor ldly and r eli g 1o u s matter s among the people and cau se the death of lac s o fpeople and become the cau se of many oth er trou bles
i t d s n and calam 1es etc . why oe o tth en God who 1s i n tho se sa /cakas and who i s mer ci
ful all- er v ad n and all- wer u sa , p i g po f l y atonce thatthi s i s tr ue and thi s i s fal se and th at o ne p ar tic ular thi ng be done and the oth er av oided and th ats u ch i s hi s statementwhi chs ho ws the tr ue path and
the ter s no t W eni n r der to r em v e o h . h o o the tr o ubles of the wo r ldly b eings God by r emai ning i nthe womb of woman and th en h av ing been bor n sav es th em fr om
hei r enem es wh can he no tr emov e t i , y those tr oubles atonce witho utadopting th a v e r cedu r e he ann ado t e bo p o . If c ot p the atter r edur e H e ann b e r ved l p oc , c ot p o n o tn to be om ip e t .
170 )
A —A v n ei n who has d ne v r . li i g b g o e y good ka r ma i s bo r n as a Ti r thankar a by r eason of tho se good ka r mas and no tof hi s o wn
a r d cco .
-A s the Ti r ankar a s i s u n Q. th l o bo d by the
ka r mas H e cando n tn w t u tka r mas , o hi g i ho . H ence why shou ld he be believ ed to b e
God — A o n i n the w r d nas b . No e o l (except Jai ) e li ev es i n su ch Go d as a r ha tw ho has been fr ee fr om 18 defects and who po ssessed
su ch q u alities as infi nite knowledge etc .
s tc ns uen the ar fiat r eal hap p1nes e . Co eq tly
ne s himself i s Par meshwar and no el e. T he p eople i n g ener al beli ev e i n Go d to
h r se e s v er e ns b e the Lor d of te u ni v e lik o ig . B u tacco r ding to th ei r o wn alleg ations no Go d as believ ed i n by th em has been
au s n the p r o v ed to be f r ee f r om 18 f lt. O
ter and a r di n to te r S ha str as o h h , cco g h i ,
o d i s ar tal r u e n r ant ass na e G p i , c l , ig o , p io t ,
r u d i ll-tem er ed u n u st wi cked i n p o , p , j , ,
r ess competentand powe l .
96 —H o w canw e eev e tatA r atPar meshwar Q. b li h h 171
was fr ee f r om 18 defects and th at the a v a tar of Go d believ ed i n by oth er s had P those fau lts — A . M dear S i r eav n as de r e ud e r ead y , l i g i p j ic ,
the v tr li es of A r h ats and oth er a va a s etc . and see th ei r images noticing th ei r
ndu tt u ts and a ear an e r m co c , ho gh pp c f o thi s yo u wo uld l ear n w hichof th em w as
au tand ss f l y w hich fau ltle .
—T Q. he J ai nas h av e w r itten well abou tthei r Ti r thankar as and h av e al so made th ei r
‘ ‘ ma es sha m ntented dam m d i g (co ), ( il )
’ ' m r v zlcctr z ( witho u t ch ange x o f mind
o r u r se a o r m w man des r e p po ), lo f f o o , of i
ess l for ms . — Thi s idea of yo u r s i s w r ong i n a s m u ch as no ne p r e v ented the w r ite r s of yo u r sac r ed book s f r om wr iti ng thegood q u alifi cations of you r a v a tar s and none told th em to w r ite the b ad q u alifi ca tions of yo u r a va tar s s u ch as a c er tai n a va tar had i nter co u r se ’ w t an ter s w fe an ter a va tar i h o h i , o h ’ wander ed w t ne s s s er an er a va tar i h o ( i t ), oth wander ed i n the j ungle o n acco u ntof hi s ( 172 )
se ar a n fr m hi s w e an r p tio o if , oth e avatdr being naked danced befo r e a R i shr who gav e hi m a cu r se wh er eu pon hi s male
r an was r en nt e es an o g b ok i o pi c , oth er a vatar cau sed a battle to b e foughtand was
mse en a ed i n i tan ter av t hi lf g g , o h a dr
aused a se d b e s en an r c f l hoo to pok , othe a va tar was tr ed n an ter avatar i of goi g , o h went to eatgular fr uits and no tfinding the f r u its o n the tr ees gav e i ta cu r se to b e dr ed u and i twas dr ed u an er i p i p, oth
a va tar n u sed e i n a dead d atthe i f lif bo y,
me hi s deat had mse an ed ti of h hi lf h g , w s ed to r ema n a v e b u t u d not i h i li co l ,
V di ed wh en the time of the death ar - r v ed u d no tr ema n a v e t now i , co l i li ill , th at Go d c r eated people o fa cer tain com mu nity wh en tho se people di d no tactu p to
H i s d ta tes H e r e en ed and av n be ic , p t h i g come angr y destr oyed cer tain cities and
man u r s s etc M s a gav e so y C e . any such t te
r e u nd i n t r s H ad ments a fo h ei book . no ttho se a va tar s possessed tho se qua li fi
a ns the w r ter s w u d av e no tmade c tio , i o l h T a mention o fthose imp r oper things. he wr iter s wer e no tth eir enemies o naccount
174
I nthe V i dehdesh(ancientM i thi la coun tr i nKsatr i a-Kunda- r ama ter e was a y) y g , h
R a a nam d dd artha i n the S ur a j e S i h , y
V ansha o r Jnatav ansha.
e ha a ueen Tr i shla who av e r h H d q , g bi t ‘ d on uesda a tr a S ud 13 th to a chil T y , Ch i i l ni atnight i n the 1stpar tof U ttr aPhagu
atr a 542 ear s e r e r am N akchh , y b fo Vik 0 T he ar en s i e. a ou 60 S amvat . ( . b t p t
fV ar dhmana. gav e hi m the bir th name o
i s ar en s Wh en he attained matu r ity h p t
tY asho dha the dau er mar r ied hi m wi h , g ht ’ W en v i r . of S i dhar tli a s feudator y S amar h
ear s a e hi s ar ents he became 28 y of g , p
A ter tathe r ema ned i n the died. f h i
the r e uest hi s family fo r 2 y ear s at q of
he r ema ned i n the use i . e elder br o th er . i ho r s and had o ne till he was aged 3 0 yea na A er d Pr i a adar sha . dau ghter name y ft n i n the sad u e th athe took initiatio h lif , n ofhi s e der r er with the p er mi ssio l b oth r he ke a F o r one ea ( N andi var dhan. y pt
‘ ‘ a ed o n hi s s ho ulder 1ece o fcloth pl c by p “ ut u enl he wentabo I ndra S ubseq t y lthou h fr the who eli fe. A g without clothes o l } 175
l hi m he di d no tswer v e tr oubles b efel ,
er eu n the dramas fr om hi s tr u e v o w. Th po A f (good spi r its) named hi m M ahav ir a .
i n ta n he r en un ed to mm ter hs i i i tio , o c co it o r mak e oth er s commitinj ur y to liv ing
e n s he av e u s ea n a se d b i g , g p p ki g f l hoo ,
te tse ua nter ur se etc . H e no t h f , x l i co , only gav e u p all th ese sins himself b u t d n t m al so p r ohibited oth er s fr om oi g h e . H e possessed th r eefold knowledge fr om
Ju s a the me ofn ta o n hi s bir th . t t ti i i i ti
i z he obtained the 4th knowledge v .
man ar d T h ss d M a av r a r d p y y. e ble e h i Lo —1 ra s d r a au s r s fr 12 ear s . p cti e g e t te itie o 2 y
“ I ti s fully desc r ibed i n A v ashyak S ut r a
nd Ka a su r tw a d ffr n ro ub a lp ta e c. h t i e e t t — les befell hi m fo r 125 year s and atwhat different places and ho w he calmly and
u e r e all tem ha ns q i tly bo of h . W t by mea of the p r actice of auster ities fo r 12 y ear s and f ull meditation o fv i r tue he
' completely destr oyed hi s four glza tz kar mas ( those which ob s tr u ctthe good q ualiti es
’ o s u teni n the as talzri r a er d o f fo l ), h l p ( p io th r ee ho ur s) o n V ai sakh S udi l 0thhe attained Kevalj ndna (perfectknowledge) 176
nt o h e bank o fthe R ij uv aluka r iv er m the
v a e r e m-bhi ka H e ill g of J . h av i ng left th e afo r esaid place ar r i v ed atM adhya a a P p Nagr i . A tth atplace th er e wer e elev en well-known B r ah mans h eaded by
I ndr abhu ti - au tam -all ear ned i n , G , l four
n n s H r m d tee sci e ce . e e ov e all the do u bt s enter tai ned by th em i n accor dance with the Veda S r u ti s andby logical r easons andmade the abo v e mentioned elev en p er sonages and th eir 4400 stu dents as hi s desci ples by
' r r mi n e r dzlcsha er em n u p e fo g th i c o y . O t
m t e e ev en e . au a of th e hos ( l ) i . G t m and
r v en the tte and r oth er s we e gi i l of G h a a. Th ey compiled the teachings o fthe B hagv anti n the book s s u ch as A char anga
' tc H e a s av e dzlr sha to andna the e . l o g Ch v i r gin dau ghter of king D adhi v ahan of
d s i l s Ch ampawho made 3 6000 e c p e .
A fter the attainment o fp u r e knowl edge (K eval mam ) he v i sited co untr i es on the
n s de I n the e me of, r d easter i . lif ti Lo M ahav ir a ther e wer e notmor e th an 14000
’ 6 sadhwzs swi m /cs s adhu s, 4 000 ,
' fi lcd -The e ur es of: and sr vz s. l ct
178
(XX X ) R aj a A din Shatr a of H asti Shir
sha na ar g .
( X X xn R aj a D hanav ahof R i shabhpu r .
(X X X n) R aj a V i r Kr i shnami tr a of Vir pu r
na ar g .
(X X X nn R aj a V asav datta of V i j ai p u r . i k (XXXIV) R aj a Pr ati hatof S augandh .
Pr a Chandr a ki n Kanak ur . (XXXV) iy , g of p
X v R a a B al M a a u r ( X X n j of h p .
v n R a na a (X X X ) j a Ar j u n of S ugho sh g r . v R D ( X X X un aja atta of Cha mps.
R a a M tr a andi a t r (XXX I X) j i N of S ke pu .
(X L ) R aj a D ashar nB h adr a of D ashar n
u r and man ter R a a s were p , y o h j
the w s a v ra T follo er of Lo r d M ha i . he names of all th ese ar e fo u nd i n the wo r ks
n wn as A n as and U an as H e k o g p g .
' l v ed 42 ear s r i i /r hci i y afte hs i nitiation d s . Outof thi s p er iod he p assed fi r s t12 Chatu r masas (p er iod of 4 month s of the
r a n s i eas n . e. av an B hadr a ad i y o Sh , p A shwi n and Kar tiq ) as cki za da ’ i ng saint s life befor e 179
the s ub seq u ent3 0 Chatu r masas as Kev ali as gi v en belo w
2 r n s as ns 1 A s hi T he fi r st1 ai y e o . t
hm 4 Pr s h r i hi a s . t r ama 2 R a a 3 . C . a g , . j g , p i
B adr i ka na r 6 B hadr i k a h . a am 5. Ch p , g i , ,
r hi A na l mbhi a R a i 9. r a 7. A a 8. y , j g , y
a hi 11 V i s hala 12 a m s ( 1 av t . . es 0 S . l h , . , , Ch p
’ A s K eiralz H e passed 12 r ai ny seasons
i n R fi r i hi 1 1 i n V i shala 6 i n M i thi la jg , ,
i n Pava u r i ut 42 a a nd 1 . O e r s fo r p of y , 3 0 y ea r s Lor d M ahav i r a taughtdha r ma
to all the 4 asses and s r ead d ar m cl p h a . H e had hi s las tr ainy season a tPav apu r i i n the sabha of the o ld offi c e o fthe king
H s ti ala H atta n d n r v ana i . e e e M p i i . . ufti
a d S i ddba a d Pa r meshwar - ad er a p , p , p (lib
tn o n Kar t v ad 15tha tn io ) ik i ight.
A ccor ding to the tes tj us tdesc r ibed the
a va tar s e ev ed i n ter r e n s ts b li by o h lig io i ,
r ee r m 1 wer e no tf f o 8 faults . I twas only A r h atwho was fr ee fr om 18 dushans
au ts T he Go d d ( f l ). believe i n by oth er r eligioni sts i s acco r ding to th ei r o wn alle
ati ons r v ed to be n ran i ncom g p o ig o t, pe 180
tent av n l n and d sl n m r , h i g iki g i iki g, e ci
e s r e ud ed m r u d nt s e etc . C ns l , p j ic , i p o e q uently th e r e i s no Go d besides A r ha t
a nd S i ddha s i s th ma n d . Thi e i oct r i ne
T he Siddh a does no tconcer n himself
w tthe affai r s the w r d T h i h of o l . e blessed
A r a tea s n D ar ma H d h t ch e o ly h . e oes no t do any wo rldly wo r k exceptteaching
d ar ma s r v s t r h . Thi p o e h atA hatand Siddh a Bhag vanar e fr ee f r om 18 dus ftans (faults)
I ti s an impo ssibl e task to desc r ibe the
ua tes Go d et attem tto wr te q li i of , y I p i something abou tthe q ualiti es of A r ha t
A r atB a v an e n desi r e ess o f p a d. h h g b i g l a n a i n I n ex a n e v es r tnstr u o y g ch g , gi ig h i tions which ar e ho lv and no ble and ar elike r afts to tak e ac r o ss the ocea n o fthe mun dane e s tence to the n a nd the r xi , ki g poo ,
da i e all the B rah manand the ch an l . . classes
o f e r s ns al ke H e o ssesses 1. nfin p o i . p i ite
2 v 1 n 3 i nfi n kno wl edg e infi nite 1s 0 . ite
s t 5 fi r nfi n te a u ter . i n n char ac te 4 . i i i y , ite
182
T he q ualiti es of A r h atand Siddh a both t t r ar e e e 1. A v a a mm r ta 2 r og h y y (i o l) . glo i o us A hi o ~ 3 . c nta e ndt u t4 . n a y (b y ho g h ), i c l cula l 5 Pr v B a b e . me a 6 . r ma ssess r , i l , h , ( po o
nfi n te a ness I s a of i i h ppi ) 7. h w r ( Lor d of dev as A nan I nfi n t T 8. t e 9 h . e des ), ( i )
' tr er o t u d 10 r d i s 11 oy c pi , , Lo of Yog , .
r fi enti n a 12 man d 1 . 3 . p o ci Yog , ifol ,
One 14 u r e nte i en e 15 i mma , , p i ll g c , .
u at c l e.
Each of th ese attr ibu tes i s explained as
1 mm r ta i s tatw e s ts i n all . I o l h hich xi - 2 ti mes ast r esentand u tu re . r p , p f ( ) Glo i o u s beca use he shines as the Lo r d o v er all
ds a n r nd ter s 3 su s d a . go ch I a, o h ( ) B eyond tho ughtbecau se ev en mental
ntm t i a t r as hi m 4 co e pla ion s u n ble o g p . ( ) l ncalc ul able becau se hi s qualities can no t b e calc ula ted as they ar e beyond all enu
i o n Pr v a o r fi r te au se he r . 5 m me at . i e l s b c leads the path to r ighteo usness i n the
i s the seat w r d 6 . B r a ma e ause he o l . h b c
nfin t a n ss 7 s war be au se e i e . of i i h pp . I h c 183
nfi n te ds . 8. he i s the Lor d of all Go I i t nfi n te n w bec au se he i s endowed wi h i i k o he has no l edg e and w i sdom o r b ecau se au se he n D s r er u i d b ec e d. 9 e t . oy of C p n su n d s e s destr oy s C u pid as the r i si g i p l no tfacultl es dar kness o r ( o ne who has d o ne who li able to the influences of C u pi 1 o d 10. Y has no tgo tany so r tof bo y . g d o fthe i shwer beca u se he i s the Lo r
d n wled e . Yogi s po ssessing fo u r fol k o g has r fi enti n a e au se he 1 1. P o ci Yog b c
ts a o r he has g r a s ped all the secr e of Yog , n w th the b r ok en asu nder all a sso matl o i
12 M an d e au se he i s o m ka r ma . . ifol b c n w ni sc i entand omnip r esentth r o ugh k o
d e J 3 One e au se he i s seco ndless l e g . . b c
ur nte ence e au se s 14 . e ly be t. P i llig b c hi s e n he li v es and mo v es and h av e b i g mma u ate 15 . i n p ur e k nowl edge . I c l
ts becau se he i s fr ee f r om 18 faul .
n to Th ese fi fteen att r ib u tes ar e g i v e
n H i m. Go d by r eligioni sts who believ e i
T he follo wmg ar e some o fthe i nnumer
d a able attr ib utes of a Sid h . ( 184 )
H e i s b e nd 1 d str u c n 2 a . e t d e yo io , . ol g , d t 3 . ea 4 h . an e o r m to n 5 co nsu m h , c g o i , . p tn 6 m . u r t 7. mu ti ilil r m b 8. io , i p i y , y, fo
H e i s the 9 r m r l . e u he en e 10 . t fo of f g c , r d 11 t . . he su r eme e n 12. the Lo , p b i g ,
es ts r t 13 the r m e s ten e high pi i , . fo of xi c
nte en e and l s s 14 the n r n 15 u o . i llig c b i , . b , ' the o ne no tto e hr n a a n b o g i .
9 - W 9. a Q. h ta r e the m u tual r elations o ffaith s o r D h ar ma
A - D ar ma 1s r l e s u s s u . h e ated to th o l a bj ect t and attr ib u e and tr u th i s the connecting li nk of all the r elig ions i n the wor ld and
i ti s tr u t w i s l v d h hich o e .
1 —I a nne ted 00 Q. n whatw ay i s the D h r ma c o c
w t s a sc en e ar ts and ter atur e i h p hy ic l i c , li
A —D ar m i s d ca s en e . h a r elate to the phy si l ci c
as no w ed e and n wa e to ar ts w k l g k o bl , hich
ar e no ta v e s u s ns as s me tn to bo picio , o hi g
e av ded and to ar ts w a r e nn ent b oi hich i oc ,
as a ep ta le to ter atu r e w r m es cc b , li hich p o ot s pi r itual kno wl edge and v
186 )
man do wor k lawf ully 111 the wor ld i t p r omotes the i nj u nctions of the dha r ma
' si zds tm ns u nt . Co eq e ly m ti s kds tr a 1s al so
e u to the dhar ma sleds /m h lpf l .
1 2 —~ 0 Q. I n wh a tmanner can r eligio u s book s h elp the othe r scl enti fi c book s Whati s the connection between dh a r ma and mu sic
T he dha r ma s hdstm h elp s the S h as tr as of oth er sciences o nly to a s mall extentand
no tentr el T he dha r ma astr a i s e i y . sh h lp
f‘ t ful to all th ati s wr itten i n the shs tra of oth er sci ences acco rding as i ts u ppo r ts o r
i s a nta n s t to tem T he r a se o f go i ic h . p i
Pa r meshwa r tea er a nd d ar ma o r the , ch h a ttr ib u tes of dh ar ma a nd the V i r tues o fa
d a r m er s o n i n v er se s n o r m u s h ic p , o g ic cau ses the belief of a h ear er to be fi r m i n dha r ma a nd s tor es good ka r ma s fo r hi m a nd c a uses the des tr u ction of ka r ma s a nd
b n /1 to the s n er One who p u nya a d a i g . si ng s a song exciti ng del us iono r l u s two uld h av e the bondage o fsi n and wo uld be
de enerated i n the n g ext life . 187
1 - w a r e t 03 Q. H o fr i s dha r ma effecti v e i n pe f c ly p u r ifying h u man being
A —D ar m i n ts . h a has a v er y g r eateffect hi r es p ecti n as mfichas i ti s dha r ma which can mak e a h u man bei ng attai n I shvar
a d sta e i s r r u r tan p . No g high e o p re h
ts hi .
104 -H n a fr m Q. o w can o e who has gone astr y o the dha r ma b e p u r ifi ed
A -Th m 18 . e essed A r hatw ho i s r ee r bl , f f o
i
defacts i n o r der to u r the a en er , p ify f ll p
s ns has e a ned theshas tr as as S r addha o xpl i , ,
i t-Kal a Y a ti i t- a la s t Kal a j p , j k p , Ni hi h , p ,
V a a v hfiar a T h a esa d s des r e y . e for i book c ib
’ 10 kinds of p r dya shchz tm (penances)fo r
u r n a n r s ns T he natu r e p ifyi g f lle pe o . of p u r ifi cation tak es with the nat ur e of tr ans
ss n 111 ase The gre m each par ticular c . p u r ifi car to r y r ites prescr ibed fo r a house holder ar e differ entf r om tho se fo r the
sad us ne o ta es the res r ed h . O wh k p c ib
enan e and n a s u n i t e mes p c the ct po , b co p ur ifi ed like a clothing fr om which a blot
i s r em v d o e . 188
- l e e sa fi s o Par Q. ltany p eopl mak c r i c e t meshv ar 111 o r der to a ttain liber ation
melt/i d I s essenta o r no P s . it i l t
A - se w ho ma e sa r fi s Par meshv ar a . Tho k c i ce to
b killi n v n be n s ar e r eatl mi s y g li i g i g , g y ‘ taken beca u se Par meshv ar a i s witho ut
ass n m stmer ul a wa s des r e ess . p io , o cif , l y i l No w o r k w hatev er pleases o r di s pl eases m hi . Th u s to kill li v i ng b eings and make
sa r fi es fo r hi m s a r a s i n s c i c 1 g e t . Thi p r ac tice has been br o ughtinto exi stence
mo sti n r an s ns s w u d by g o tper o . Thi o l a ppear f r om the J ai namata-v r i ksa co m
ed me pil by .
- . 1V a a 106 . hth r n h r Q ea i g has dhr ma o n te p o g r es s o fthe c o untr y
l — A T he co u ntr y i s a p r ogr essi ve o ne i n w hich o n ac co u nt of the s pread of dhar ma s u ch g o od actions ar e done as to f o l w the r ules law to av e u n o n lo of , h i
am n temse v es to do d to ter s o g h l , goo o h ,
to b e nd to all l v n ei s to s ea ki i i g b ng , p k
tr u th no tto c eato r de r au d to a u r e , h f , cq i
190
’ ’ nchm ( n w ed e 3 chdr z tr a a n i k o l g ), ( ) ( ctio )
D ar s ana m ans i n tl T h e belief a eus . he
T s ar e tr ee v i z a r a a . dev u u dhr m m a a . h , g ,
B the ter m dev a i s mean master M as y t . ter 1s o ne who i s f r ee fr om 18 du sha ns
de e ts i s ssessed 12 u na s v i r ( f c ), po of g (
tues and i s the r ea er r ue d ar ma ), p ch of t h i n thi s wor ld and i s after g i v i ng u p thi s
d to e m he dd a r e i s n bo y b co e t Si h . Th e o
d r an s u od w r s Go oth e th ch G . To o hip su ch a b enev olentmas ter fo r the p u r pose ’ u r l fi n ne s o wn s u to u s of p y g o o l , p bli h H i s q ualiti es i n the wo r ld accor ding to hi s ability to p r ai se H i m al way s ar e acts ’ e u to ne s s r tua dev e ment h lpf l o pi i l lop .
Th1s 1s a ed ha d/1a dev a ta tva ur c ll S . G u (teach er )i s o ne who obser v es 5 mafia -e r a tas
estv ws who i s we -v er sed i n sac (high o ), ll
d r e has a wa s u n r m t d s s r e lo , l y ifo i y of i po i
n ets u r e d i . e . r ee r m an tio , g p foo f f o y
means e n ma nta ns fault by of b ggi g, i i ther eby hi s body fo r the pu r pose of doing
d ossesses man er su h ua es goo , p y oth c q liti andtells the people i n the wor ld what
h afor sa d has been p reached by te . e i 191
s t a mas ter . Thi s i s G u r u ta va . T he fo r e said master s h av e s ho wn to the p eople the pa th (L aw) whi c h l eads to sal va
n s i s dha r ma la ma \V ha ti s tio . Thi c ontr a r y to those th r ee i s call ed ( 1
Ku dev a a se M aster 2 k u - u r u a se (f l , ( ) g (f l
- teach er ) (3 ) E u dhar ma (fal se la w . ) One
u tto e e v e i n the tr u t o fmas ter o gh b li h , tea er 1nd la w and w a ando n ch , holly b
lmdev a K i t- ur u tat-dha m m hu s o ne , g , T a ttai ns the fi r s tpa r t(a ttr ib u te ‘ of dha r ma
nam d D u r / r e ar fi v e d v s n e anm . Th e e i i io s
o f u a na kn w d 1 m - nana i . a t e e . e J ( o l g ) , ( ) i J
n w ed e tr u s enses 2 S r u ti (k o l g h o gh , ( ) j na na (kno wl edg e by m eans o fedu cati on) ' ’ (3 1 a va a lz i -j na na ( k no wl edge of j or mzng ma tter to a cer tai n exte nt)(4) ma n-p r ay ay j na na (kno wl edge of the mental thoughtof li v i ng being s bo r nof pr egnancy
' i n doz fz s 5 ) K eva l nana er p , ( j (p
ee n w ed e T he e ts es f t k o l g ). obj c of th e 5 kinds of knowledge ar e si x dr av yas and n n tattvas s i s 2nd ar d ar ma i e . Thi p t of h
“ nam d n n T he hr d ar ofdhar m e j a a . t i p t a
' i s lzd lr a I ti s d v ded n 140 ar ts c n . i i i to p ( 199 ) by r easo n of the di v i s i o ns o fcha r a na
' a tza r ta nd fr m - ttr T he d v s i ns s a e d se a i . i i o o fchar a na s a tta r i a r e 1)fi v e M a ha c r a tas
Y ti hr v nteen sa n am ( 2) tan e d a ma. (3 ) se e g/
’ ( self -contr ol) (4) ten c a iyd-v r rlya s ( ser v s 5 nm e br k ha r a a ti ice ) ( ) a ma c y n p ,
6 tr ee na na dar shan and char i tr a ( ) h j , ,
( 7) twel v e tap as (8) contr o l of N orth
an er etc he r i n nu m r se a e . ( g ) . T e 70 b
T he 70 di v i sions of ta m n/ u su rfac e ar e
4 k nds o d u r fi ato n ( 1) i of b ily p i c i .
( 2) 5 ki nds of 851172773 555
( 3 ) 12 kinds of nedi tati o ns
' (4) 12 k i nds of p r a ftmds
(5) 5 kinds of contr ol of senses
(6) 25 Pr ati lekhna
( 7) 3 G u pti s
( 8) 4 kinds of A bhig r haha Th u s th er e ar e 140 di v i sions of char i t
r a i n all s i s t d fdhar ma . Thi hir par to .
194
93 A ctions that i nter fer e with the per for mance o r enjoymentof good things [A nta r dya
’ A ctions th ati mp ede So ul s p r ogr ess [ Gha ti
r f i K a mds . T he u r ar mas v i ] o k z . Gnana
v ar ni a D ar snav ar ni a M o hni a and y , y , y ,
A ntar afi a a r e a ed atKar mfi s y c ll Gh i .
A dv ai ti sm dan d r n r . Ve tic oct i e p opo u nded
b v r ha r -A ar a Sh i S nk e ch y .
A ff tns P r z kds es e a r 22 lic io [ a sa ] Th e . For
ur ter deta s see U ttar ad a ana f h il , y y ,
2nd a er ch pt .
A ni i s n dhar o f r d M aha i r bhu t. tGa a v g l Lo .
nadhar r d M ahav i r A a i hGa . k mp ta. 8t of Lo
“ P a A n r Kr odfia . er e ar e 18 a s ge . [ ] Th p
z n s i s 6 th hcts 3 thi .
e a r u e. A noth er p u r pose [Ap avctda] . S p ci l l
A pparent for ms [Par ydya] .
A dn ne ki nd w nds m v i n ina p . O of i o g bod y . — fu A ht ne r e r m 18 dashes 1 a s. r a . O f e f o 8 lt a d at These 18 faults ar e enumer te - ri hant 110 13 . H i s a so ca ed A p . e l ll ,
i . one who has destroyedmner enemi es e. — — assion and D veslia hatred. R aga p , ( 195 )
hanker the a ns i 22nd Ti r t . A r i stnem . of J i
' K n w ed e nde enden senses A va dhz . o l g i p t of ,
e ts comp r i si ng limited obj c .
m Pa r mdnu A to . [ ] — h E d r r ter asu dev a who i s B aldev l e b o of V ,
ntnents the king of 3 co i .
ne ear ned i nman S as r as B ahu shr u ta O l y h t .
B i n T atv as D a r ska n elief [ ] . — B hu tas v e mater a elements m Ear th Fi i l ,
r r W nd and Wate e . , Fi , i Sky — B r ahma One of the Pur anl c Gods believ ed to be the c r eator of the wo r ld by the
ndu s Hi —. B u dd sts wer s r d B u dd hi Follo of Lo h a . b k n mn A b d b d . 1 t Ca u . 3 hPa aS than l y [ y y ] p . Canon o fR eal exi stence of ph enomena
’ [S a takhydtz ]
andna r n dau er k n Ch . Vi gi ght of i g D adhi
v ahan . S he was the fi r s am n . t o g S hr av i kits to be initiated i n Jain D iksha by
d M hav i r he i kn wna Lor a . S s o s Chand aa nab l . r K n of6 n nen s Chakrava ti . i g co ti t Bharat was the 1stChakravar ti i n the begi n s ni ng ofthi cycle. 196 — Char v akas Follower s of an ancient school
nd an s who do no te eve of I i philo ophy , b li
i n s u o l .
’ Cha i lyava nda-B o w to idol s r epeating God s
v r tu s i e .
C ar a er s s a R eas ns h ct i tic [n ] ( o ).
ar s o fD ar ma se ar e n Ch acter i stic h . The te
and ar e v n a t 145. gi e p .
' r ttr Cha ansa a z .
’ ' hhad a m Pass n sa n s e efr C m s . i g i t lif b o e l Keva gnana.
Chhed aba dli a skas rm .
' z t r A so n N a i u u . Conti u ity . [ y ] (F t ity) l
s a d as L aw n n tr an l te of Co ti u ity . Th er e ar e fi ve causes i n pr odu ction o fany
ff s i s 3 r d. e ect . Thi
antau se S a ba /sa r i K a r a Concomit c [ n] .
sn ss vtzs a mveda n Conscio u e [ S a ] .
n r ad tr V i r u dha H etvabhasa Co t ic o y [ j .
usness 14 0 671 1 9thPa as h Co veto [ ] p tan.
D el usion
D esi r e [ V asnd} .
D v T ta e a a v .
198
u ur e a to n Pr m bdh a r m F t c i ( ct a K a . )
' m T ‘ n o n r a e . zr zh dt Goi g pilg i g [ a y m ] .
eatv ws ru d ta es ar e fi v G r o [ a hvr a s] . Th e e
v u and ob ser ed by S adh s .
r um Gu tva .
atr ed D vesha 1l thPa asthfi n H [ ] p .
' u s n M d D t P s han i . th a a t Ill io [ yd] ( ece p ) 8 p .
I nfi nite p u r e k nowledge [A na ntkeva l
na g na ] .
‘ lnfi ni t ur A a (r l r n e p e vi sion[ n nz ena D a sa ].
Infinite fi v efold po ssessmns [A na ntPa ncka
L a bdkzs ] .
‘ t/l r Infi nite po wer of action [A a m: Ckar i z a] . i - I h i m - s ana har M ahav i r ndr ab ut l tG d of .
' Inj ur y to li v i ng b eings [J i vahznsa] 1st
Pa asthan p .
nner e nemi es A nta r V r i s I [ a a i e ] . Th ese
ar e si x
n nt r I noce [N i r adg/a] .
’ Jai mi ni s D octr ine-“ D octr i ne p r opo unded
a ai m1n1 ts nown as by the S ge J . I i k
a D ar san the Pu r v a M imams .
'
fia Jealousy [Pa i shunaya] 14th Pap asthn 199 1 )
KashS had/1a S hastr a .
' K a r n s i ttr e a z .
Like o r di slik e senti ments [ R a i d a r a ti ]
15thPa tan pas h . Liber ation Jains believ e i n nine
' T tv as T h1 1s th 9thT a v a a . s e t .
‘ ’ L okomtzka —Ce esta e n s w se du ti s l i l b i g , ho y to come to the wou ld-be T i r thanker and ‘ sa B a wan s w the at y Oh h g , ho p h of ’ v r tu e and r e tu de i c it .
’ fil dfi uka r 7 78 162 Par u ar nd a z 13 58 3 7 . tic l ki of b egging j u stas a bee tastes the flower s
w t u tass n so do the ad u s b e . i ho p io , S h g
V M ahav i r wam 24th Ti r thanker o the S i . f
Jains .
l ll a na ar d Kn w ed e the u s p y y. o l g of tho ght h n i a of to se li v ing i 2 dv p s .
di u tr a h na ar r d M an tp . 6 t Ga dh of Lo
hav i r M a .
’ -s d d A t n . z fc t M any i e [ e ci i c dosha] .
M ater i al cau se
M a ti m Ku o wledge obtained by means of
fi v e senses and m nd i . — M etar a 10thGanadhar r d M ahavi r y of Lo . 200 — M i mansakas Follower s of the M i mansa
s s n n as chool of philo ophy , k ow
J i mi ni a D ar san s s i s a y . Thi chool
n wn as ur v a M man fi k o P i s .
— - M u l unds v e r eatv ws no n n g Fi g o killi g,
tr u t no n-stea n asttand- exto r h , li g, ch i y
n ser v d the sé dhu s tio ob e by .
M u ar a u tr a th nadhar o f r d y p . 7 Ga Lo
M aha i r v .
a u r bhdv a n h au s i n N t e [S va ]. O e of te c se
the r du n eff t p o ctio of the ec .
Natu r e [Pr a kr a ti ] Sp ecial ter m u sed by the
nk a fr r S d s o ma te as sed to s u . y t , oppo o l — N aiyayi kas Follower s of an ancientschool of Hindu philosophy p r opo u nded by
‘ h e A sha étd au tama te sag k p . (G ). Obstr uction to u nstinted di s tri b u tion o f
‘ char ity [D andma r dyd] Ob str uctionto u ns tinted possession[L a b/zet
r nta dya] .
Obstr u ction to u nstinted p ower s , [ V i r ydn
tar a a y ] .
bstr l ti on tu ns n ed new en ments O tc o ti t j oy ,
su as fl wer s ar ands etc Bho ci n ch o , g l [ g
te r d a y ].
202
r de M e n 7thPa asthan P i [ d p a .
F r a “ B r n eath .
Q uality of p er vasion I nv ar iable
ass atn ad a an n a oci io of S y d Li g .
uar r e Ka la h 12thPa asthan Q l [ ] p .
R aménu3 ~ ll e i s a pr opo under of the V i s
hi stadv ai ts s H chool of philo ophy . i s
chi ef wor k i s ' a commentar y o n V édant
u tr as S .
R a tk étm a n the ma e God i n a y . T ki g i g of
r a n w ta r ess n cha iotlo g i h p oc io .
3 r i tr es 5m m R ev er enc e to Sc p u . [
- a lctw R ightseei ng [ D a r sam S a my a ] .
a fi n Ka i a S nkya do ctr i ne T eachi g of sage p l . I tfo r ms o ne of the a nci entschool s of
ndu ll llOS O h The wer s Hi p p y. follo of
‘ t r r ank éts hi s doctine a e called S y .
’ ‘ n tfi da r r z a as n. Sca l . [Pa ap a vctda ] 15thP p h
’ S elf -enlightened [Kcva lz] o ne who destr oys fo u r ki nds of Gh ati k ar mas and obtains
nfi n te n w ed e tc i i k o l g e . S elf -contr ol
n r l z al ' a S entime tal g iev ance [M i kya wa S gj ]
1 thP a han 8 ap st . ( 203 )
S ex ual inter cou r se. [M a i flz u n] 4th Papas tan h .
va n d ev ed Shi . O e of the Pur anic Go s beli
the ndu s The wer s ts by Hi . follo of hi
o d ar e a d hai v i s G c lle S te . - - Sh anker A ch ar ya H e i s a p r opo under of
s th A dv ai tV n H i s e . w r i e eda t. chi f o k
a commentar y o n V edantS u tr as . — Siddhar th a Fath er of Lo r d M ahav i r .
' '
S z ddhz .
Si z e [S a msflzdna ] — S m art Kno wledge obtained f r om the A ga« t mas tr u te r nter r e a n. , h o g h h i i p tio
v a ambhav A u to r D asvai kali k -su r a S y . h of t
' v s v a ml and the p u pil of Pr abha .
S u btle body of desi r e [Kat/ man S w i m ] .
B d m ar mas i ta m an es o y ade of. k cco p i
th r n e so ul fr om all ete ity .
hav i r S u hr m Ganadhar a r d M a . d a a . 5th of Lo
’ ’ T a sh z p u afi S hastr a .
ea n fr T chi g [Ti n a] .
T hf sthén e t 3 r d Papa . f m K ttl one the fi v e au ses e e . Ti e. [ ] of c of f ct
Ti r thnk a er . 204 — T r i sla M ter r d hv i r o h of Lo M a a .
went-v r tues d k T h T y i [ V i sha stk n as]. e d es r 99. c iptionof these begins f r om p .
T r u es Par i sai zci s e ar e 16 i n o bl ( ). Th y
nu m er fo r ur ter deta s see U tara b , f h il t
dh a an 2u d a ter y y ch p .
U pni shads O r iginal wor k s fo r ming the la stpar tof the V edas and t r ea ting of A t
ma and Par am tma a .
' U tsa r z g c.
U lmr unds~ Pur i fi ca i n d tc ese g to of foo e . Th
ar r v d s se ar e e ob se ed by the Sa h u . Th e
i n nne tn w tM ul unas co c io i h g . — U ttar mi mansa doctr i ne p r op o unded by
‘ sa c V asa I t r ms o ne o fthe an ent g y . fo ci
s ndu s T he School of Hi philo ophy . follower s of thi s school ar e called V ed
ants i . — V ai sesi k doctr ine doctr ine p r opo u nded by ‘ ’ a e Kanada I ti s a ed V al sesik S g . c ll by ‘ ’ b ecau se the sag e beli ev ed V i sesa as o ne
o fthe ate r es s s r ms an C go i . Thi al o fo
n nt ndu a ci e Hi School of philosophy .
( 206
B r i e fno tes o n the W or k s allu ded
to i n the b o o k .
A char an a l stA n a su tr a r B ad g . g ; Sh i h r a bahu swami has composed a N i r yu kti
U on i Th N i r p t. e yu k ti with the S utr a
i s mmen ed r S hi lan achar a co t by Sh i g y . T r anslated i n the S acr ed Books of the
' E ast r i es V ol u s d t S e . X XII . P bli h e wi h
the ommen ar A amo da asmi ti c t y by g y ,
ur at S .
n nt taka Th au tr i s r A eka j aypa . e ho Sh i H ar i -bhadr asu r i the same i s the co m
dv P b mentato r dea s w tS a fid. u . It l i h y
i shd s tM ansukhbhai B ha ubhai l e by e h g , A d hme abad.
i ans The au r i s r S amant A ptam m a. tho Sh i bhadr a-ach ar ya : commentator i s Sh ri V i dyanandsur i commentar y i s known ' di as A stasahsr i lTo be had atHin
k r Kar ala a B om a . Gr anth a R atna e y y , b y) The commentar y i s fur th er commented
r 1stM u a S u ra dea i n A vasyakasuta. l t , l g hi o wi th higher p ri nciples ofJain p l 207
s and str ophy , hi o y . Sh r i B hadr abahu
s am h w i as compo sed a N i r yu kti u pon
i The N i r u t. y kti has been commented
r H a r i bhadr as ur by Sh i i . Pu bli sh ed by
A amoda asami ti u r at g y , S . Th er e ar e al so anoth er commentar ies o n i tby
n A ar as ma y ch y .
B ha av ati w 5th A n a S u tr a mmen d g g , co te
r A bha dev asur i I d by Sh i y . tea ls with 3 6000 q u estions and answer s b etween
tama and M ahav i r Pu s di n Go . bli h e B abu
D han tsm hi er es a utta a S . p g j i , C lc
D v ai kali k utr a 2nd M u a u r as a . a S l S t . Compo sed by Sh r i S vayambhav swami
and mmen ed r H ar i bhadr asu r i co t by Sh i . It deals with r ules of conductfo r asce
s u s ed B hi msi M an tic . P bli h by ek
B m a o b y .
r ni The au r i s S r i D har masangha . tho h
' sur i The w r i s i n Pr a H ar ibhadra . o k
r s s The c mmen a r i s S r i kr it v e e . o t to h
l i r i i I tdea s w all s s ems M a ayg j . l ith y t u s ed b D vchand o fphilosophy . P bli h y e
hai Jai nPustakodhar und urat L alb F , S . 208
D wadashfi r na achakr a r eat r o n y . G wo k
S adw da r M allav fi din I ti s y a by Sh i .
mmented r Y sho v x a co by Sh i a j yy .
Gnatadhar makathfi thA n a u t 6 r a . . g S It has been commented by Sh r i A b aydeva
s u n I dea s r . t l with the li v es of eligi
o us er s na es Pu s ed i n B a u p o g . bli h b
D han atsi n i ser es a u ta t. p gJ i , C lc
Kal a - u tr a I d a s w tthe v es p S . te l i h li of
M ahav i r Par s vanath A r i stnemi and , , ,
R i sobhnath r ans ated i n the a r ed . T l S c
B o f Easts r s v o l s the e e . ook i X XII . The au tho r i s sh r i B hadr abahu s wami th er e ar e many commentar i es : The p r ev ailing one i s thatof S h r i Vi nay
i o dhi ka v i a n wn as S ukhb . j yj , k o
h hhed u tr as a ne te c . er Kalp . O of S Th e I S a N i ryu kti o n i tby sh r i Bhadrabahus
am I tdea s w th s e a r u es for w i . l i p ci l l
er e i s a s a B has a o n i t sadhus. Th l o y by Sh r i S anghadasgani M ahattara
r i s r K shemaki r ti Commentato S h i .
- as i s a w r k on Kar ma Kar ma Gr anth . It o
fthe Ja ns S i x d ffer ent philosophy o i . i
210 — ar e publi shed o ne by D ev chand L al
a a nPu stako dhar und S u r a and bh i J i F , t, the other by Sh r i JainD h ar ma Pr asarak
a B a ar s a haon . bh , g
N ndi su tra —2nd a a u tr a A u t r a . Ch lik S ho i s Sh r i D ev av achakganl z and the
mmentatr 1s r M ala i r i i er e co o Sh i yg j . Th i s also a commentar y o n i tby Shr i
r i h ra r i T n r H a b ad s u . he comme ta y of sh r i M alaygi r i j i with the text i s p ub
li sh A am d m u r a ed o a a a t . by g y S i i , S t Sh r i M alaygi r i j i w r ites th athi s co m mentar y i s based o n an old one by
Sh r i H ari bhadr asu r l .
li k ~ o ne the an as N i ryav a of U p g .
— h hheda u tr as 187 Ni shith One of te c S .
N ayayav atar - A w o r k o nlogic by s h r i S id dhasena D i v fiker I ti s commented by
i a m Pu s ed Sh r i S i ddhar shg . bli h by
mchandachar a a n a a Sh r i H e y J i S bh ,
a an r ans ated s ntEn s b P t . T l al o i o gli h y
D r S ati schandr a V i d abhu san Ph. D . . y
Calcu tta . 211
Panchasang r a ha Standar d wo r k onKar ma philosophy b y Sh r i Chandr a M ahattar a char ya a nd commented by Sh r i M alay
1r 1 1 Pu s ans g 3 . bli hed by H i r alal H
r a a amna ar j , J g . - fi — Pr aman M i mans Wor k o n IOgi c and philosophy i n S u tr a -s tyle by Sh r i H em
chand su C m n a s has b een r a r i . om e tar y l o
r tn hi m m r n i s ta n w it e by . So e po tio ob i able no w thi s i s p u bli sh ed by Sh eth
M ansu khbhai Bha ubhai A meda ad. g , h b Pr emeya-Kamal M ar tand c o mmentar y on Par i ksha-M u kh S u tr as of sh r i M ani kya
nand s r h ndr a-su r Pr ab acha . i , by h i i To
be had at nd r anta Kar ela a Hi i G h y y ,
B m a o b y . — Pr aman-S am ucchaya a logical co mp en
di u a B u dd s tA ar a D na m of hi ch y ig g . Sh r i H ar i bhadras ur i has commented n t o i .
n na—étth n a T he au r i s Pr ag apa U pa g . tho
A r a amachr I i s mmen ed y S y a ya. t co t
r M ala i r i i Pu l s ed A a by sh i yg j . b i h by g
am t u r at r M ala i ri moda a . y S i i , S Sh i yg notes th athi s commentar y i s based on
a bha r an old o ne by Sh r i H r i d a S ur i . ( 212 )
m — S a mati tar ka Wor k by Shr i S i ddhasena
D i v aker i n Pr a r t I k i . ti s a standar d
w r o n J a n s I o k i philo ophy . ti s co m
mented R a acchi a A bha ad v sur i by j g y y e . One par ti s p u bli sh ed i n Sh r i Y ashov i
a i r anta mala B havana a r j yg G h g .
a a —Kn wn as th th S t k o e 5 Kar ma Gr antha. The a u tho r i s sh r i S hi vasar ma S ur i and
mmentatr r M al a r i i co o Sh i y gi j . — S hastr a V ar tfi S amucchya T he au tho r i s
S r H ar ibhadr a u r I tdea s w h i S i . l ith
all s stems s H e mse y of philo ophy . hi lf
m tdi tA n t r m n has co men e . o h e co me tar y
‘ n d k l at l n k ow n as S ya yad a pal a. i s wr tte
s r Y asho v i a i Pu s ed by h i j yj . bli h by sh r i D ev chand L albhai J ain Pustak
und S u r at d ar . o h F , — Sh ad-dar san-S amu cchaya D ealing with
x tms s v 1z -B udd a si sy s e of philo ophy h ,
a a S ank a a na M i mansfi» and Ny y , y , J i , ,
ar v a a T he aut r i s s r ar Ch k , ho h i H i bhadr asur i ; commentato r i s sh r i G una
nas r i u s ed i n Bi bli o thi ca r at u . P bli h
nd a er s Ca u tta I ic S ie lc .
( 214 )
T attv ar tha -Wo r i n u tra te The k S S yl . A ch ar yas of the S wetamber and D i gamber sects h av e w r itten many co m
mentar i cs o n t s r r hi wo k . The autho
1s s r U maswati r e i s s a h i . Th e al o .
B has a the au t r se The y by ho him lf. p r incipal commentator s ar e Shr i S i d
dhasen ani r Pu a ad-swam and g , Sh i jy p i
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sa a B hao na ar bh , g . - — V i sheshav as yaka bhasya Tti s a l ar ge commentar y 1n P r ak r itby S h r i J i n
bhadr a n‘ ani Ksham shr aman o n the a , N i r yukti o fthe S amayi k adyaya of the
utr a s ra r tco m A v asyaka S . Thi P k i menta r y i s f ur th er commented by M al
ur i I t i s a s ladhar i H emchandr as . l o - fi fi kno wnas S abdambho ni dhi M ahbhasy . - Pu bli sh ed i n sh r i Y asho v i j ayij i Gr an
- h r thamala S er i es B aonaga .
Y o ni r abhr i t—~ A u t r i s D har sena p , ho
s en s tr eats of differ entci ce . E R R A T A .
r nc o r ec t. C o I r r e c t.
Per fo m Per for m n Ch u dr a Ch andr a dono n do no t
ar e Go d ar e Go d .
S econd second di sc r eet di scr eet
d e el ent b d e bo y xc l , o y, xcellent f or na fo r m a to ns t r r c i h e efo e actions th er efo r e - ad i nfi ni tnm ad-i nfi ni tu m
u nr ea . o tn u nr ea n ti n l N hi g l , o h g
adv ai ti sm A dv ai ti m s .
Pr apancho r Pr apanch
madman m ad man
ev er la sting ev er -l as ti ng p r efi x
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s u b star ce
tnal e er .
Go d I nco r r ect. Cor r ec t.
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flatten
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