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74
Lè maoft afza
Dvě Brahmaņî véditavyé] It must be known that there are two Brahmas qża Param Aparam ca ]. One Para and the other Apara [ सत्र पर सत्यज्ञान अनन्तर afa tatra Param satya-jnānam, Anantaram Brahméti ]. In these, Para is Satya-jnāna 1.e. knowledge of Truth, and the other is 'Moksa-Salvation'.
Through these Védic statements and through the following statement viz सैषा गुहा दुरवगाहा ।
Saisă guha duravagāhā.
This valley of Salvation is difficult for the souls attached to the worldly affairs to enter, -The power of Salvation to prevail
seems
Such contradictory statements have created a doubt in your mind as to whether there is Nirvana-Moksa (Liberation-Salvation) or not
But O Prabhasa! This doubt of yours is groundless; because, you have not followed the correct meaning of the statement
जरामर्य वा यदग्निहोत्रम् |
Jarāmaryam va yad Agnihotram
The word at va, in the statement has the sense of af api i-e but, and hence, that Védic statement should be interpreted thus:
Even to the end of life, Agnihotra should be performed; and a person who aims at the attainment of Salvation, should leave off the Agnihotra ceremony, and should be engaged in the ceremony leading to Salvation, but there is no rule that every body should necessarily perform the ceremony of Agnihotra. Such is the meaning of the word af Api (but). The whole thing means that, he who aims only at attaining heaven, should keep himself engaged in Agnihotra sacrifice throughout his life, but the great soul who aims at the attainment of Salvation, should refrain from doing Agnihotra, and keep himself engaged in the ceremonies of attaining Salvation,
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