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CHAPTER-V
names of the Angas, etc. are kept? For example- someone pretends to prove his wealth by keeping the name on his residence of some big wealthy person. So, your effort seems to be like this. Had you been truthful you should have named your scriptures in the name of their real author, a practice followed in Digamber-Shastras. Why had the fallacy been created by keeping the name of Angas, etc. as written by Ganadharas? Hence, your Sutras (aphorisms) are not the words of Ganadharas or of the knowers of the Purvas. Further, for creating faith in these Sutras whatever desription is in line with Jina's (omniscient's) religion, that is assuredly correct, the Digamberas also describe in the same way.
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And whatever imaginary compositions are made, in them there appears to be contradiction in the earlier and latter statements and are also found to be incompatible with direct knowledge; the same is being explained hereunder:
Negation of Liberation by Other than Digamber Jaina-path
The Shwetamberas believe that the other sectarians, the householders, the woman and the untouchable low caste persons (Shoodras etc.) can attain liberation directly by the same birth, but it is not possible. The unity of right belief knowledge and conduct constitutes the right path to liberation; but they - the Shwetamberas describe the differentia of right belief as follows:
"अरहन्तो महादेवी जावज्जीवं सुहासणो गुरुणो । जिनपण्णत्तं तत्तं एसम्मत्तं मए गहियं ॥ 1 ।।"
So, how is the believing of Arhanta-Deva, true monk, preceptor and the Tattvas preached by the omniscient Jina possible in other sectarians? When even right belief is not possible how would then the direct liberation be possible?
If you will say that by having faith in the inner-self they attain right belief; so, when even praising of the perverse-path followers is described to be a transgression of right belief, then after attaining the right belief, how will one remain the follower of the perversepath? After attainment of right belief, the right conduct gets generated on accepting the five great vows (Mahavratas); how would it be feasible in the follower of other (non-Jains) path? If right conduct is
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