Contribution of Jainas to Sanskrit and Prakrit Literature

Author(s): Vasantkumar Bhatt, Jitendra B Shah, Dinanath Sharma
Publisher: Kasturbhai Lalbhai Smarak Nidhi Ahmedabad

Page 89

64
Contribution of Jainas to Sanskrit and Prakrit Literature
(positive) traits, all these are clearly revealed by the words of the best of the great. (117)
The elements that have a form and that are formless are all known as having their own (positive) traits (Svalaksana). One that has no traits of the kind should be accepted only as son of a barren woman. (118)
Just as horns of a horse cannot possibly arise from the upper part of the horns of an ass, certainly there is no birth of the five (or four) great elements from Abhuta cetana. (119)
There, if Vyakta were to be born of Alinga Avayakta, then the moon etc. may have the possibility of a body, but if not, even the great elements have no existence. (120)
When the group of these great elements have no possible body, then, Pasupati and Dinapati have no body, as also like them the moon, the egg, Brahma, Vişnu etc. too (have no body). (121)
In the absence of a body again, Buddhi, mind and their types have no possible existence. This proves the absence of the experience of position and negation and (this proves) the absence of existence of all types). (122)
When existence itself is non-existent, then pondering is not there. In the absence of pondering activity and traits are not possible. And, on account of the non-existence of Kriyā and Guna, the existence of the Universe is not there. (123)
If he (i.e. Isvara) has created the Universe, then who created him ? (If you say) none, it will expose your absence of intellect. In a similar manner should we know here, the multifarious world and Sansära. (124)
After proving what we have done, we now proceed to state that this Universe is created by none. The Puruşa that is self-authorized would certainly not create this turbid Universe. (125)
Again, what bad turn had the Pretas etc. done, and what good turn have gods etc. done to īśvara, whereby they have been associated with purposeless sorrow and happiness ? (126)
If his (īśvara's) capability is equalised, why did he not make all worlds endowed with riches? Why did he make the world endowed with all sorrow on