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Because of such a meaning of these Védic stattments, the time of performing the ceremony of leading to Salvation is not positively referred, and hence, you believe that Nirvāņa--Moksa (Salvation-Liberation) does not exist.
On hearing these words of the Lord, the doubt of the young scholar Prabhāsa disappeared, and he was now convinced that Nirvāṇa-Moksa does exist. His doubt being thus removed, Arya Prabhasa, along with his three hundred disciples, accepted Dikşă from the Lord. End of Discussion with the Eleventh Canadhara.
End of Ganadhara-vāda.
In this way, the eleven highly talented upădhyāyas (learned scholars) who had been invited by the wealthy Brāhmin Somila for sacrificial ceremonies at Madhyama Apāpa Nagari, were initiated into Jaina Asceticism along with their forty-four hundred disciples by Sramaņa Bhagavān Mahāvīra They learnt from the Lord the undermentioned ferafą Tripadi and its significance-viz
उपमेह वा विगमेइ वा धौवेहवा।। Upannéi vã, vigaméi vă dhrauvéi vā.
That is to say, every object in the Universe is subject to the law of '1) Creation (2) Destruction and (3) Permanece as matter.
They knew that (1) every object is created as a new form or object (2) when that form is destroyed and a new object is created, the previous form of the object is destroyed; (3) but the original matter from which new forms were created, remains permanent. For instance, a gold chain is made from gold. It is created as an object from metallic gold. When the gold chain is melted and a new article, say a bracelet, is prepared, its former paryāya (change-transformation) is destroyed, but the original gold remains permanent.
The eleven upādhyāyas composed the Eleven Angas and
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