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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194
MOKSHA MARG PRAKASHAK
Answer: In other religions, by putting forth contrary, logic an effort is made to misguide Jivas about the real nature of Jiva etc. Tattvas; what for have they done so? When the true nature of Jiva etc. Tattvas is ascertained by someone then after the emergence of Veetaraaga-Bhava (passionless pure disposition)only, his superority is established but the Jivas who are not Veetaraagi (passionless) and want to establish their superiority or greatness even besides having passional dispositions have interpreted the Tattvas contrarily through misconjectures for the sake of establishing superiority. They foster false faith of Jiva-Ajiva by describing an Addvait Brahma etc.,Asrava (influx) Samvara (stoppage of influx) by supporting unrestrained conduct and Moksha (liberation) by stating Moksha to be like a passionate and inanimate state; that is why the falsehood of the other (non-Jaina) faiths is revealed. When one realises the falsehood of these then he may develop interest in the ascertainment and belief of real Tattvas and misconception may not be caused by their contrary logic.
Thus, the different (non-Jaina) faiths have been discussed here as above.
Establishment of Antiquity & Correctness of Jainism on the Basis of Extracts from the Scrip
tures of Other (non-Jaina) Faiths Now the correctness and antiquity of Jaina faith is shown (proved) on the basis of evidence from scritupres of other faiths (non-Jaina religions) :
The Bada Yoga vaasishtha is equal to 36,000 verses (couplets). In its chapter on the negation of egotism under renunciation topic in the dialogue between Vasishtha and Rama it is described that:रामवाच - "नाहं रामो न मे बांछा भावेषु च न मे मनः ।
___ शान्तिमास्थातुमिच्छामि, स्वात्मन्येव जिनोयथा ॥1॥ Here in this verse Lord Rama has expressed his desire “Neither I am Rama, nor I have any desire, nor my mind is entangled in the thoughts and objects, rather I want to establish or attain peace in my own soul similar to the Jina (the conqueror omniscient Lord).
Here Rama has expressed his desire to become like a Jina; hence, the supremacy and the antiquity of Jinadeva is proved in comparison to Lord Rama.