________________
308
MOKSHA MARG PRAKASHAK
For example, some cunning fellow himself wrote a letter and mentioned the name of some wealthy person as its writer; if somebody loses wealth by being cheated by the name then he would become a pauper. Similarly, the wicked persons have themselves written some Shastras and the author's name is mentioned to be that of someJina, Ganadhara or Acharya monk, etc.; if someone develops wrong belief due to delusion created by such name then he would remain a false believer only.
Further, he says. "In Gommatasara it is stated that if a true believer believes contrarily something due to the instrumentality of the commandments of ignorant teacher (preceptor) even then he remains a true believer. How is this statement made?"
Answer: This statement is made from the point of view of such objects which are not cognizable by direct and deductive knowledge, etc. and which can not be ascertained minutely; but one should know this clearly that true belief cannot be substained at all by having wrong knowledge and belief about the true nature of Deva-GuruDharma (God - preceptor and religion) & basic Tattvas (Jiva-Ajiva, etc.). Therefore, those persons who are called Jains simply by obeying the commandments of Jina without verifying them are also to be known as false believers.
And many persons accept Jainism even after verification but do not examine fundamentally. They become Jains, with hearty pleasure, knowing the Jina's religion to be the best of all by virtuous acts of compassion, chastity, penance, continence, etc. or by the acts of worship and magnanimity, etc. or by glories and miracles, etc. or by treating it to be the cause of obtaining agreeable objects. But such virtuous acts are advocated in other religions also. Therefore, these differentias involve the fault of general commonness (Ati-Vyapti).
Someone may say that the pious acts as are found in Jain religion are not found in the same measure in other religions; therefore, Ati-Vyapti (the fault of general commonness) is not there?
Answer: This is, of course, true and it is so also. But as you believe the differentia of compassion, etc., in the same way they also describe it. You regard compassion to consist in the protection of
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
