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BYŁYICHA 411}.
[ Movie sense of the term. As we have already seen the Tirthankaras have nothing to do in the working of the world-machine; they are mere spectators, they have no desires, no longings, no work of their own; they are free from every kind of passion, good as well as bad. They are immersed in bliss. The great teacher, Hemachandracharya, thus pays tribute to Vitaragas:
He is not in need of a conveyance. He is not marked by any special weapon. His deeds ever inspire the sense of respect in men's minds. He does not take delight in anything that tends in the least to do injury to any creature. He is not embraced by women unlike some other deities. In this way, Vitaraga is distinct from all other gods.
The Jain God, therefore, is the ideal Being who has in Himself the highest form of spiritual development. As described by the great sadhu Manatungachārya, to such God, do appropriately apply terms like Brabman, Mahādeva, Shanker and Buddha. We may ask the reader to refer to the Gujarati note to this verse where the verses are quoted.
The true God (Sudeva) is Vitaraga. All the rest are termed false gods ( kudeva ). But one important feature of Jainism ought to be noted here. Unlike several other religions, it does not condemn wholesale, the worship of gods other than the Sudeva. In this respect Jainism must be said to be the most tolerant of all religions; it allows place to and admits the
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