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11. PRABHASA REGARDING NIRVANA (SALVATION)
Hearing that they had become monks, Prabhāsa decided to approach Lord Mahavira, pay his respects to him and wait upon him. As he approached he was accosted by the Jina by his name and gotra as Prabhāsa Kaundinya (1972-3).
The Lord told him straightaway that his doubt was as to niryāņa (emancipation). In there anything like nirvāṇa or not? Prabhāsa found conflicting statements in the Vedas. It is said in the Vedas : "Jarāmaryam vaitat sarvam yad agnihotram."* --( One must perform agnihotra as long as one lives). The rite of agnihotra is the occasion for the slaughter of creatures, so it is of a mixed forin; there is a drawback in it. It can lead to heaven but cannot bring about emancipation. If one has to perform the agnihotra as long as one lives, there is no scope for anything which can bring about apa varga or emancipation, and so there is nothing like mokşa (emancipation). On the other hand, we find statements like 'Saişa guhā duravagāhā' (This cave one can enter with great difficulty) and "Dve brahmani param aparam ca, tatra para satyam jñānam anantaram brahma" (There are two Brahmans — higher and lower; of these the higher Brahman is Truth; the other is Knowledge); these appear to be saying that there is mokṣa or nirvana (emancipation). Guhā (cave) here stands for mokşa, that presents a tough job to those who are attached to worldly things. Of the two Para and Apara Brahmans, Para Brahman means Satya (Truth), Moksa (Salvation). The other Brahman is Knowledge. If Prabhāsa thus found Vedic statements which maintain the existence of mokṣa and also deny it,
* The reading in the Sata. Br. (12-4-1-1) is : "Etad vai jaramaryam sattvain yad agnihotram, jarayā vā hy evasmān mucyate mộtyunā vā."
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