Moksha Marg Prakashak

SR No.: 006760
Original Sutra Author: N/A
Author: Todarmal Pandit
Publisher: Kundkund Kahan Digambar Jain Trust
Publication Year: 1992
Total Pages: 556
Language: English
Classification: Book_English
File Size: 15 MB

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CHAPTER-V
187
conditions. If you will say -“This is due to impressions (sanskaras)". Then our question is -"whose are these Sanskaras?" He whose these Sanskaras (impressions) are, is perpetual or momentary? If perpetual, then how do you state everything momentary wholly? If momentary, how can then that Sanskara (impression) whose basis itself is momentary, keep its continuance? And if all is momentary, then you too are momentary. You have described the Marga (path) to be holding of the feeling of momentariness. But why do you tread on this path when you are not likely to get the fruit of this treading? And what for have the useless scriptures been created in your sect? The discourse is given for the purpose of gaining the fruit by doing some duty. Thus, the Marga (path) stated by you is false.
Further, they describe Moksha (final liberation) to be the destruction of attachment etc., knowledge and their off-shoots. But who attains liberation or beatitude when everything is momentary? We also believe in the uprooting of attachment, etc. passions; but on destruction of knowledge which is our own intrinsic nature, we would also get destroyed, how would then making effort for destruction of knowledge be beneficial? Ascertaining what is beneficial and what is not beneficial is the function of knowledge only; how would then the wise-person treat beneficial his own destruction?
And in Bauddha religion two kinds of Pramanas (valid knowledge) are described:- 1. Pratyaksha (direct knowledge) and 2. Anumaana (inferential knowledge). Their truth and falsehood can be ascertained by study of Jaina scriptures. And if these two only are the Pramaanas (valid knowledges) then their scriptures (shastras) would be proved to be unauthentic? For what purpose have those been written?The Jivas will themselves ascertain whatis Pratyaksha (direct or clear-cut knowledge) and what is Anumaana (inferential knowledge). Why did then you compose the Shastras (scriptures)?
Further, they regard Sugata (Buddha) as god and establish his nature to be naked and in different poses. This is nothing but mockery. And the hall-mark of Bauddha-saint (Buddhists saints) is a water-pot in hand, red cloth on body and taking meal in forenoon, etc. So, what is the purpose of assuming such a posture when everything is momentary? But acceptance of such a posture and