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432
MOKSHA MARG PRAKASHAK
they foster one purpose at one place and the other purpose at other place, then assuredly they are faulty. Now the one and only purpose of Jina's religion is of uprooting the Raag (attachment-aversion etc. passions). Therefore, at some places the purpose of quitting intense attachment, etc. by indulgence in feeble attachment, etc. is supported and at other places the purpose of uprooting passions totally is fostered, but nowhere the purpose of increasing the attachments, etc. passions is found. Therefore, whole of the description in Jina's religion is faultless. And in other faiths at some places the description is found with the purpose of quitting attachment, etc., and at other place the description is found with the purpose of increasing attachment, etc.; in the same manner other descriptions also are found with the contradiction in purposes. Therefore, the descriptions of other (non-Jaina) faiths are faulty. In worldly affairs also one who makes different statements with the view of fostering one purpose only is said to be authentic and he who makes statements for fostering different-different purposes is said to be confused (insane) person.
Further, in Jina's religion whatever different types of statements are found, are from different-different viewpoints; there is no fault; whereas in other (non-Jaina) faiths different-different statements are found with one viewpoint only, so are faulty. For example, the Jinadeva (omniscient God) possesses perfect passionless disposition and is also found having the majesty of Samavasarana etc. Here, there is no contradiction. The majesty of Samavasarana, etc. is created by Indra (chiefGod). He, the Arihanta Deva(omniscient God), does not have any attachment, etc. in it; therefore, both things are possible. And in other (non-Jaina) faiths, the God is described to be a mere observer and passionless also and the lust - anger, etc. dispositions are stated to be his creations; so how is it possible for one and the same soul to have passionless disposition and the lust - anger, etc. passions? Similarly, one should know elsewhere also.
Further, due to bad times, in Jina's religion, some statements are found contradictory from one viewpoint only. So, this is the fault of ignorant persons but not the fault of Jina's religion. There too the glory of Jina's religion is such that no one can write unauthentic
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