________________
HERESY OF JAMĀLI, DEATH OF GOŚĀLA
195 of propriety put aside, very angry: “Why do you say what is false? The Arhats do not speak falsely, devoid of love and hate. There is not an atom of error, obscured perception, et cetera, in their words. If an object is not said to be completed in the first moment, it does not come into existence at another moment because of the non-distinction between moments. The effecting of the function of an object which is a characteristic of an object, even that is unfailing from employment of knowledge of names. For instance, any one being asked by the people about such an object even at first, 'What are you making?' would speak with the name 'jar,' et cetera. As for the non-finality of action in something done in earlier time, that also is false because of the making of repeated different effects. 174 How can there be discrimination between right and wrong on the part of ordinary ascetics like you? By, whom is your word taken as proved? The Omniscient, by whom the objects of the three worlds are known by the light of omniscience, the Blessed Vira is authority. Proof and non-proof are simply foolish, on your part. As for what you said, Jamāli, “There is stumbling even of the great, your words are like those of an intoxicated man, a heedless man, a crazy man. 'Being done is done was well said by the Omniscient. If not, why did you abandon a kingdom and take initiation because of his words? Are you not ashamed, corrupting his incorruptible teaching ? Why do you submerge yourself in the ocean of existence by this action of yours? Take your penance before Sri Vira Svāmin. Do not pass your austerities and this birth uselessly. Whoever does not have faith in even one syllable of the Arhats, he acquires wrong belief and from that a series of births."
Jamāli, though enlightened many times by the elders in this way, did not desist from false doctrines, but resorted
174 62. E.g. one is making a jar, but there are many different étages in its making. See the Avaśyakasūtra, AS 56, p. 403b.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
