Mokshamala

SR No.: 007627
Original Sutra Author: N/A
Author: Manu Doshi
Publisher: Manu Doshi
Publication Year: 1887
Total Pages: 79
Language: English
Classification: Book_English
File Size: 640 KB

Page 67

exist anywhere else. Whatever knowledge rests with other creeds is covered in a part of Lord Mahavir's philosophy. What he has said is based on Syädväd (Theory of relative perspective); it is not one-sided.
"You said that it can cover the philosophy of the entire universe to a certain extent, but that is rather an ambiguous statement. It could have come out of the shortcomings in my explaining capability: in no way does it mean that the philosophy is imperfect. I am not saying this on account of partiality. It is a fact that no one can find out the tenth fundamental even after looking for it in the entire universe. You would be convinced of it after our talks and impartial discussion from time to time."
The learned man said, "I feel sure from our talks that Jainism is an extraordinary philosophy. By the order in which you presented the parts of NavTattva, I can undoubtedly state that Lord Mahavir had attained an inconceivably high state." Then he incidentally mentioned three esteemed words of 'Upannevä, Vighanevä and Dhuvevä and said, “There does not appear any particular significance in these words. They respectively convey the sense of arising, passing away and constancy. Revered Ganadhars (Lord's group leaders) have, however, pointed out that by virtue of listening to the same from their Gurus the pupils of ancient times could gain meaningful knowledge of Dwadashängi (Original 12 scriptures). I tried to ponder over the same and I do not feel it within the realm of possibility. How is it possible for those words to cover very subtle knowledge of the scriptural texts? Can you throw some light over it?"
Lesson 88: Jain Fundamentals, Part 7
Thereupon I replied, "Three types of subtle knowledge, viz. Paramävadhi Jnän (Superb clairvoyance), Manhparyay Jnän (Mind reading capability) and Kevaljnän (Omniscience) are not at present noticed in Bharatkshetra (Indian subcontinent) due to shortcoming in passing the same from preceptors to pupils. Moreover I am neither omniscient nor highly learned. I, however, feel that I will be able to explain it by exercising my capability to the best possible extent."
The learned man said, "If possible, apply those three words to the state of soul in negative as well as positive terms. I mean: first show that the soul does not arise, it does not pass away, and it does not stay constant. Thereafter show that it arises, passes away, and stays constant. These questions have been framed by our entire circle; there would arise several fallacies while trying to apply those words accordingly.
"If soul is destructible, it cannot remain constant. That is first fallacy. If there be no arising, no passing away and no constancy, how would it be possible to show its existence? That is second. There is contradiction between passing away and remaining constant. That is third. If soul is everlasting, terming it as arising turns out to be false. That is fourth. If arising soul is treated as everlasting, the question would be, *How would it arise? That is fifth. Passing away of the everlasting soul is sixth. To term the constant as destructible is more or less akin to the words of Chärväk (Ancient Indian atheist). That is seventh. To term it merely as arising and passing away is analogous to Chårväk's canon. That is eighth. To treat arising, passing away and constancy positively and then to negate the same involves six fallacies.
"These are the fourteen fallacies. Not to admit everlasting constancy violates the words of Lord Tirthankars. That is fifteenth. Admitting of arising and constancy would prove the existence of Creator and that violates the words of omniscient Lords. That is sixteenth. Terming it merely as arising and passing away amounts to negating the concepts of sins, meritorious deeds etc. That would involve ignoring the religious or irreligious acts etc. That is seventeenth. Arising and passing away coupled with inconstancy imply admitting of three illusive attributes of Satva (Composure), Rajas (Vivacity) and Tamas (Darkness, ignorance). That is the eighteenth."