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CHAPTER-VII
317
Many Jivas adore Shastras (scriptures) knowing that “these contain the preachings of omniscient, therefore, due to omniscient's adorableness these Shastras also are adorable". And many other Jivas adore them by verifying that the practice of passionlessness, compassion, forgiveness, chastity, content-ment, etc. is advocated in them, hence these are supreme. But such type of description is also found in the Shastras of other faiths like Vedanta, etc.
Further, in these Shastras the description of universe, etc. is highly deep and detailed, therefore knowing this supremeness they adore them. But in these things there is no scope for verification by means of inference, etc. How could, therefore, the greatness of these descriptions be ascertained without verifying their truth-untruth? Therefore, real examination is not possible in this way.
In these Shastras the description of real Jiva etc. Tattvas (elements) with their multifaced nature is found and the real path of liberation of the order of triple jewels-form, i.e., oneness of right belief, knowledge & conduct is advocated. Because of this fact only, the Jain Shastras possess supremeness. But they do not identify this. Because if this identification is done then the misbelief will not remain.
Thus, the discussion about the differentia of Shastra-bhakti (scriptures adoration) is concluded.
In the aforesaid manner, the Vyavaharaabhasi has ascertained the characteristics of Deva-Shastra-Guru and therefore, he believes that he possesses Vyavahara Samyaktva (conventional right belief). But their true characteristics are not grasped by him, therefore, his belief is also not true. Without true ascertainment, the right belief can-not be attained, hence he is a misbeliver only.
Contrary Form of Seven Tattvas (Elements)
Further, in the Shastra Tattvartha Sutra 1/2- "TRGH FRAGRAF" -such maxim is described. Therefore as per the description of Jiva etc. Tattvas written in the Shastras, he learns their characteristics, engrosses his Upayoga (thoughts) in them and preaches others accordingly, but the true nature of these Tattvas is not grasped by him and here the true nature of the substance is termed as Tattva.
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