Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

Page 534

A SOURCB-BOOK IN JAINA PHILOSOPHY
513 that the activities of living beings are determined by other higher being and to punish them would be injustice.
2. God is omnipotent and great and the world has good and evil alike. God is the symbol of the good and not of the evil. Therefore, God does not elevate his creatures to heaven or punish them to hell.
3. Like other Muslims the Motajala tradition considers this world as a creation of God. The creation is out of nothing (abhāva). In this connection, it is against the Aristotelian conception of creation.
4. The Motajala tradition considers Kurān as the sacred book written at a particular time. In this sense, it has a beginning. Unlike the orthodox Muslims, it does not accept the beginningless nature of the Kurān.
5. The Motajalā tradition brought about a synthesis between the orthodoxy as presented in the authority of the sacred texts and the function of reason. It also did not accept certain orthodox beliefs.
:, THE SUFI TRADITION
The term "Sūfi' comes from the Greek word “Sophi". It means “Wisdom'. In the 8th century A.D., the works in Greek philosophy were translated into Arabic and the süfi tradition developed in the Arabia on the basis of the Greek philosophy concerning mysticism. For the first time, the Safi epithet was given to Abū Hāsim who died in 770 A.D. At the time of Paigambar, and other philosophers who were preaching at that time were considered to be As phiasts (sahāvā or companion) and even after Paigamhar these were remembered by this name.
The Muslim philosophers have used the term Süfi in different senses. It has been said that the Sufi philosophers were those who renounced everything for the sake of realising the God. It has also been said that life and death are all dependent on God. The Sufi philosophers were same and they spend their life for the practice of the self-realisation. According to the Süfi philosophy, man is a part of God or an aspect of God. The highest realisation consists in the merger of the self with God. It comes nearer to the Vedāntic concep