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10. JAINA DOGMATICS AND MORAL AND SPIRITUAL DISCIPLINE
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For various reasons such as subjection to passion, Brahmā, Vişņu, Siva, the Sun-god, or the Buddha cannot claim to be the Apta. Brahma is attached to the nymph Tilottamā, and Vişnu devoted to Lakşmi, while Siva has Parvati forming half his body, and yet they are called Aptas! Vasudeva
er of Krsna, and Devaki was his mother, and he himself fulfilled the duties of a king; yet, strangely enough, he is called a god! Further, if the universe exists in his stomach, and he himself is omnipresent, how can he be subject to birth and death ?" As regards Siva, being subject to worldly blemishes like passion in his corporeal form, he lacks the authority to oropound a religious code; while, in his incorporeal form, Sadāśiva, he lacks the capacity to do so. Besides, with his five mouths, he teaches mutually contradictory doctrines, of which it would be impossible to ascertain the meaning. It is said that a portion of Sadāsiya becomes incarnate in Rudra in every age; but in that case there would be no difference between the two forms of the deity (the one incorporeal and the other endowed with physical form), just as there cannot be any difference between gold and a fragment of it. It is also strange that the deity should indulge in such freaks as begging, dancing, nudity, the destruction of the Three Cities, the killing of Brahmā and the carrying of a human skull in his hands." The Saiva system, its principles and the nature of its Omniscient deity constitute, a strange medley of contradictions in respect of the basic doctrine, methods of proof, poetical representation and actual practice.
With regard to Sun-worship, it is strange that the sun alone should be worshipped and not the moon, although the latter also is a planet: the cult surely represents the thoughtless activity of people who have neve examined the Truth.* As for the Buddhist, he favours indulgence and continence as well as unrestrained indulgence, and is addicted to wine and flesh: how can he be respected by the wise? It seems to be the object of
1 द्रुहिणाधोक्षजेशानशाक्यसूरपुर सराः । यदि रागाधधिष्ठानं कथं तत्राप्तता भवेत् ॥ अजस्तिलोत्तमाचित्तः श्रीरतः श्रीपतिः
स्मृतः। अधनारीश्वरः शम्भुस्तयाध्येषां किलाप्तता ।। वसुदेवः पिता यस्य सवित्री देवकी हरेः । स्वयं च राजधर्मस्थश्चित्रं
देवस्तथापि सः ।। त्रैलोक्यं जठरे यस्य यश्च सर्वत्र वियते । विमुत्पत्तिविपत्ती स्तो क्वचित्तस्येति चिन्त्यताम् ॥ 2 कपी दोषवानेष निःशरीरः सदाशिवः । अप्रामाण्यावशक्तेश्च कथं तत्रागमागमः॥ परस्परविरुद्धार्थमीश्वरः पञ्चभिर्मुखैः ।
शास्त्रं शास्ति भवेत्तत्र कतमाथेविनिश्चयः ॥ सदाशिवकला रुद्रे यद्यायाति युगे युगे। कथं स्वरूपभेदः स्यात् काञ्चनस्य
25tfela i nagara gratia 147 IETAUIRC Har: Aler: Petit at II P. 275. 3 सिद्धान्तेऽन्यत् प्रमाणेऽन्यदन्यत् काव्येऽन्यदीहिते । तत्वमाप्तस्वरूपं च विचित्रं शैवदर्शनम् ।। P. 276. + ACTA car czat a 7*80: @Raatant toate fantasti 5 arata: 27174: 17117mara: aki watafTECHET3ft: 11 P. 276. Ms. A says ati27f3f
24t: referente al FT after ICT 1 Cf. Nyayakusumañjali, chap. II: - 278791eaatio: Varadarāja says in his commentary- TR TR aT w 27 AT द्वैतं नास्ति किंतु सर्व भक्ष्यं व पेयं चैकत्वमेवेति कामयमाना इति. 32
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