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Non-Sectarian and Liberal Outlook
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other philosophical schools with highly respectful terms like 'maharşi' ('great seer'), 'mahāmuni' ('great sage'), 'jñāni' ('wise and learned'), mahāmati (“highly intelligent'), etc. Moreover, even while criticising the logically defective doctrines, he does not use derogatory terms for their propounders, but employs pure and elevated style evincing politeness and culture. By doing so, he awakens them to spiritual good. It displays great liberality and nobility of the Jaina sages that they treat affectionately and friendly the theoreticians of other schools of philosophy and pay respects to them. How pure that mind will be which remains equanimous and calm even while conducting religious and philosophical discussions with the thinkers of the opposite camps.
Study Ācārya Hemacandra's following utterance evincing high nobility and liberality.
bhavabījānkurajananā rāgādyāḥ kṣayam upāgatā yasya / brahmā vā vişnur vā haro jino vā namas tasmai //
It is a traditional story that he uttered this verse, while reciting the devotional song before the image of Somanātha Mahādeva in Somanātha Pāțaņa.
This verse declares: 'I offer my respectful salutation to him who has completely destroyed all the mental defects beginning with attachment, the cause of transmigratory cycle—may he be Brahmā, Vişnu, Sankara or Jina.'
An image is a symbol of the Supreme Soul, the highest ideal of nonattachment. It reflects perfect non-attachment. We can worship the ideal (the Supreme Soul) through the medium of its image. Droņācārya refused a low caste Ekalavya to teach archery. So Ekalavya made an idol of Droņācārya as he could and superimposed on it Droņācārya as his teacher. With great devotion to Dronācārya he started learning archery. As a result, he learnt archery and surpassed even Arjuna, the most favourite pupil of Droņācārya. How suggestive the illustration is!
The verse in point throws light on the question as to by which name one should worship the ideal. It is not that one can worship the ideal by uttering or muttering one particular name only. As a matter of fact, one can worship the ideal giving it any name and uttering or muttering it. Upadhyaya Yaśovijayaji observes in his Paramātma Paccīsī:
budho jino hrsikeśaḥ sambhur brahmā "dipüruşah / ityādināmabhede 'pi narthataḥ sa vibhidyate //
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