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 72

with discernment. As such I am not amazed to see that those subscribing to other creeds fail to understand Jain fundamentals; it seems hardly perturbing.
What particularly amazes me is that those people did not make out the pure philosophical view of the superbly realized and faultless persons, who had no reason to say untruth. As such, not only did they not gain spiritual beneficence, they termed the pure and innocent philosophy as atheist on account of being overcome with different approach and loss of discernment. I guess, they did not know the Jain philosophy.
They might have also thought that knowledge of the said philosophy may turn over their faith; the people would not have regard for what they might have said earlier, low regard for Veds, wherein lies the means of their livelihood, would reduce their own reputation; the vain godliness set up by them would not continue. In order therefore to prevent the inclination of people to see the truth, they deluded them by saying that Jainism is atheist. The people are naïve like lambs; how can they think independently? Those, who have comprehended the tenets of detached Lords with discernment, know how false and misdirecting was the approach of those people. It is, however, possible that those, who are not intelligent enough, may consider my words as being partial to Jainism.
Lesson 97: Jain Fundamentals, Part 16
Those, who contend that the immaculate Jain philosophy is atheist, try to prove it by pointing out that Jainism does not believe in Creator of the universe, and that those, who do not believe in Creator, are evidently atheists. That argument immediately penetrates the minds of simple people, because they do not have the capacity to think properly. If one applies his mind, he would consider, "If Jainism is atheist, what is its rationale for treating the universe as without beginning or end? What is the reason for its refusal to admit the existence of Creator?' By pondering over such questions they can arrive at the purity of Jain thinking.
'What was the necessity for God to create the universe? If created, why did he arrange for happiness and unhappiness? After creating why did he provide for death? To whom did he intend to demonstrate such playful modes? If he created, by virtue of which Karma did he do it? Why did he not feel inclined to create it earlier? What is the concept of God? What are the components of universe? What does inclination mean? If he created, he should have arranged for only one religion in the universe; what was the necessity of creating illusions? Suppose that the poor guy committed a mistake! Let us forgive him! But what was the sense in giving birth to the people like Mahävir, who could root out the very concept of Creator? Why did he allow their philosophy to prevail in the world? What was the necessity of striking the axe on own foot?'
One needs to think about these questions. Moreover, did Jain thinkers have any acrimony for him? Had there been the Creator, were they going to lose anything by admitting it? Were they going to gain anything by saying that there is no Creator and that the universe is without beginning or end? By pondering over such questions, it would be seen that those immaculate persons have presented the concept of universe as it is. They had absolutely no reason to present it differently. They have urged for protecting the minutest living beings and have presented everything from a particle to the universe with all their divisions. It is pitiful to think about the destiny of those, who accuse the philosophy of such immaculate Lords as being atheist!
Lesson 98: Jain Fundamentals, Part 17