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GOMMATASARA.
13
Tápasa, and doubtful belief (Samshaya) as in the followers of Indra, (etc.), also indiscriminate belief (Ajnána) as in the followers of Maskari (etc.)
Commentary. Clear, reasoned argument is at the basis of Jaina belief. Not only right belief is necessary, but it must be based on right reasoning. One of the most important characteristics of Jainism is its many points of view (Anekánta) All things can be looked at from different points of view. Different standpoints yield different results, which sometimes seem to contradict each other. The value and the necessity of the many-sided doctrine are thus evident.
In all the five examples given above, there is apparent some sort of religious belief, self-denial, an admirable determination and devotion, but on a deeper consideration all the five turn out to be merely varieties of error of one kind or another. Thus, Buddhism believes that every thing is transient ; this is perfectly true so far as the ever-present modifications of substances are concerned. but these modifications must depend upon something in which they are going on. That some thing remains one throughout its modi. fications. Truth tells us that every substance is characterised by a number of attributes and modifications. Its modifications are always changing, but its attributes, which make it the particular individual substance, last throughout all these changes. The substance is called Dravya, its attributes Guna, its modifications Paryáva. The coming in of the view modification is Utpáda ; the going out of the old one is Vyaya ; and the lasting sameness which always remains in the thing which is modified is called Dhrauvya. Buddhism also fixes its mind upon modifications. But it ignores the permanence of the substance upon which the modifications depend. This is what is meant by saying that Budhism is only a one-sided and
e a kind of wrong belief. The Vedas are the most ancient and most authoritative revealed sacred books of the Hindus. Also they are characterised by the great importance of Yajna, sacrifice of many kinds. Goats, sheep, horses, cows, even human beings, were brought to the sacrificial altar to gain merit and reward in this world and in the next. The great perversity and ignorance of this kind of belief is obvious. The first thing to realise is that there is a common or similar current of life in all living beings, and that any injury to the vitality of the lowest animal is as hurtful and painful to it as to the highest human
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