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piece of grass or a piece of wood etc will be floating in water when it goes along the direction of the current of water, but is it logical to say that it will fioat nicely against the current of water ? But O Lord! What is the use of an examination by such dull-witted observers ? Enough with my attempt also Because, you possess very noble attricbutes which are quite different from all other Samsārî (worldly) beings. The entire world is full of anger, greed, and fear. You do not have any of them But O Lord | Although you are perfectly destitute of Rāga (love) and Dvėsa (hatred), you are not so easily understandable by persons with small intellect. Only sharp-witted individuals can easily find out and critically observe the innumerable virtuous qualities which you naturally possess to qualify yourself as a Maha-déva (a Great God ).
The above-named two stutis ( adoratory hymns) have been quoted from * Triş-asthi Salakā Purusa Caritram of Ācārya Mahārāja Śrimān Hémacandrācārya Sūri and explained, as they contain some important tenets of the Jaina Religion The first deals with the Jaina explanation of the Doctrine of Sristi-vāda (Isvara as the Creator of the Universe) and teaches in a few logical arguments how the doctrine does not hold good. It shows that the Universe has not been created by lśvara or by any other person. But it exists as it is now, from times immemorial; and Śramana Bhagavāria Mahavira has also taught in that light The second one, shows the traits of the various deities of Ofher Faiths, and by indicating that the Vita-răga (the Jineśvara utterly destitute of Rāga (love)) and Dvéśa (hatred) does not possess any of these undeserving vices. It clearly brings forward some of the most elementary virtuous qualities which an individual Soul must necessarily possess before he or she becomes fit for adoration and worship All the Tirthankaras have under-gone that Test. The mass of their meritorious deeds in the realm of
*Parva 10. Sarga 13. Page 173.
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