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 73

When one does not succeed in his point, he starts abusing. When Shankarächärya, Dayanand Saraswati and others could not refute the sound and immaculate principles of Jainism, they started conveying that Jainism is atheist; it arises from the theory of Chärväk (The ancient Indian atheist). One should, however ask them:
"You may better talk of such aspects later on; no knowledge, discernment or time is required for making use of such words. Will you please point out in what respects Jainism is inferior to the philosophy of Veds? What about knowledge, the significant teaching, right conduct etc. that Jainism conveys? In what respects are the concepts of Ved superior to those of Jainism?'
When the talks thus turn to the core, they would have no alternative but to remain mum. Truth, compassion, virtuous conduct and spiritual philosophy arise in the universe by virtue of the ambrosial words and ascetic force of saintly beings. How could they be treated as lower than those, who relish embellishment, who do not know even the common basics, and whose conduct is far from being perfect? To consider the latter as godly and to denigrate the truthful, to call those who have attained the supreme state as atheist, indicates a very high impact of Karma!
But the world stays deluded; differing from truth constitutes darkness; there is no truth where the sense of belonging or attachment prevails. The main thing that I am telling is judicious and without any sense of attachment. You may subscribe to any philosophy; call Jainism the way you like. Please examine it the same way you examine others and adopt whatever you find right in your independent judgment. You may not immediately believe me or anyone else, but think over the basics.
Lesson 99: Importance of Society
If one inquires about the reasons of British people's success in various worldly arts and crafts, he can make out that it is due to their zealous nature and community spirit. By virtue of their enthusiasm and collective approach they have gained wealth, fame as well as authority.
I do not advocate here to go for seeking those arts and expertise. The essence of what the omniscient Lords have said is lying in dark. In order to publicize the same, to collate the great books composed by the earlier Achäryas (Heads of Order), to remove differences among the various denominations, and to foster religious learning, it is essential for the wealthy and intellectuals to come together and to establish a great society wedded to virtuous conduct. So long as there is no intent for bringing the philosophy of Syädväd (Theory of respective perspective) to light, there is no scope for uplifting the religious order.
So long as there is no motivation to bring forth the essence of pure Syädväd, which is now lying concealed, there is no uplifting of the Jain Order. Wealth, fame and authority can be gained by worldly arts and crafts. The ultimate accomplishment can, however, be gained only by spiritual arts and crafts. There can be set up branches of the great society mentioned above. It is better to do so and to give up the differences instead of remaining tied up in sectarian compartments. I wish that the said objective be accomplished and the sectarian differences within Jainism be rooted out. Let the attention of mankind be drawn towards truth and let the sense of me and mine disappear!
Lesson 100: Obstacles in exercising control over mind
The essence of what has been repeatedly said here is, 'Salvage the soul from the worldly sea; for that purpose foster the philosophical knowledge and resort to virtuous conduct.' The path indicated in that