________________
190
MOKSHA MARG PRAKASHAK
separate-separate sentience. And on cutting the hand, etc. the colour (pigment) etc. remains with it; similarly, the sentience will also remain there (which is not so). Further, egoism and intellect are found in a sentient object. When (on death) the earth, etc. constituents of body remained here itself, but in the Vyantara (peripatetic god) etc. state of existence the feeling of I-ness about the previous life is found, how does it happen so? And the Vyantaras etc. disclose the secrets of last life; so with whom the knowing activity remained intact is the soul itself.
And in Charvaka sect unrestrained activities like eating, drinking, enjoying sensual pleasures, etc. have been advised but the world is found indulging in such unrestrained activities of its own. What benefit have you bestowed by writing such books and sermonising through them? You might say that the object of giving such sermons was to dissociate people from penances, chastity, continence, etc. but by following these acts the passions are reduced which result in reduction of perturbedness and misery. This, in reality, is happiness which also brings name and fame. What benefit do you propose to do by advising people to give up these? You are not afraid of harming the self as well as others by telling agreeable things to sensualist Jivas;you indulge in such false logic by becoming unrestrained for the sake of enjoying sensuous pleasures.
Thus, the Charvaka faith has been x-rayed (explained). Concluding Remarks about Falsehood in Other
Faiths Similarly, there are many other faiths (so-called religions) in which false logic has been adopted and which are propounded by wicked and passionate people. So, harm is caused to Jivas who believe in them. And the Jina's religion or Jaina-faith is the only interpreter of reality being discoursed by the omniscient passionless God (Arihant-deva); only by having faith in it the Jivas are benefitted, i.e., they get real happiness.
In Jinamat i.e. in the religion discoursed by omniscient Jina, the Jiva-Ajiva etc. Tattvas (essential purposeful principles) are described. The Pratyaksha (direct knowledge) and Paroksha (indirect knowledge)- these two forms of Pramana (valid or authentic knowl
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
