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CHAPTER-V
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souls who are worshipped by whole of the universe...........etc. And in Yajurveda it is written so “ओऽम् नमो अर्हतो ऋषभाय"and in the same Veda it is further stated so: "37154 7944fati ya THEREN Ust FORT URH माहसंस्तुतं वर शत्रु जयंत पशुरिद्रमाहतिरितिस्वाहा । ओहम् त्रातारमिंद्र ऋषभं वदन्ति । अमृतारमिंद्र हवे सुमतं सुपार्श्वमिंद्र हवे शक्रमर्जितं तद्वर्द्धमानपुरुहूतमिंद्र माहरिति स्वाहा ।
ओऽम् नग्नं सुधीरं दिग्वाससं ब्रह्मगर्भ सनातनं उपैमि वीरं पुरुषमहतमादित्य वर्ण तमसः परस्तात स्वाहा । ओऽम् स्वस्तिन् इन्द्रो वृद्धश्रवा स्वस्तिनः पूषा विश्ववेदाः स्वस्तिनस्तार्यो अरिष्टनेमि स्वस्तिनो वृहस्पतिर्दधातू । दीर्घायुस्त्वायुवलायुर्वा शुभाजातायु । ओऽम् रक्ष रक्ष अरिष्टनेमिः स्वाहा । वामदेव शान्त्यर्थ मनुविधीयते सोऽस्माकं अरिष्टनेमिः स्वाहा ।" - (agata 34. 25, #. 16, 390 91, 37. 6 auf 1)
So here whatever names of Jaina Tiranthankaras are spelled out above those are stated to be adorable. This proves that the Vedas were written after the incarnations of Jaina-Tirthankaras.
In this way, the superiority and antiquity of Jaina-faith is confirmed even by the evidence of the scripture of other(non-Jaina) faiths. Moreover, after studying Jaina-religion all the other faiths & religions appear to be imaginary. Therefore, one who is desirous of his own benefaction should accept the true Jaina-religion by giving up all sorts of preconceived notions.
Further, in other faiths there appear to be contradiction in what is stated earlier and thereafter. In the first Avataara (birth) the Vedas are said to be regenerated. In these violence (hinsa), etc. is supported in the Yajnas (religious ceremonies) and in Buddhaavataara by censuring Yajnas, violence, etc. was prohibited. In Vrishabhaavataara the path of passionless continence is supported and in Krishnaavatara the path of enjoying other's women, etc. sensual pleasures, etc. is advocated. Now the problem is which path this mudane being should accept? And according to whom he should mould his conduct? Further, they describe all these Avataaras as to be one and the same. Even if they be one, they at some place support one path and at other places reject the same path and are found to be indulging in contradictory conduct, then how can one believe their words and the mode of conduct preached by them?
Further, at some places they prohibit indulging in passional acts like anger, etc. and objects of senses; at other places they preach fighting (combating] and enjoying the sensual pleasures; there they regard it as to be the result of destiny (Praarabdha). But if fighting
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