Jain Theism

SR No.: 006509
Original Sutra Author: N/A
Author: Hemant Shah
Publisher: Hemant Shah
Publication Year: 1997
Total Pages: 218
Language: English
Classification: Book_English, Philosophy, & Religion
File Size: 10 MB

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Jain Theism intelligence but intuition, not concepts but consciousness is the way to realise God in Indian philisophy. God in the Western theism enjoys the status of a master or father or a great first cause or a moral law-giver or a creator. In Indian philosophy “Thou art that” God is totality of which you are a part, God is all-in-all, within and without. God is supreme spirit, omniscient, omnipotant, omnipresent. God is both personal and absolute. To love this supreme spirit Brahama or īsavara or God, to believe Him, to be devoted of Him and to enter into Him is the message and mission of Indian theism. 2.2. Atheism
2.2.1 Two Currents of Indian Thought
Jainism as practised and preached as a religion today was known as 'Nirgrantha Dharma' in days of Lord Pārsya and Lord Mahavira. It was also known as Sramaņa Dharma. Shramaņa traditions had many other branches or schools. This Śramaņa tradition was different from the Brahamana tradition.
The ancient Indian culture was multicolored and in that the most notable two trends, two currents of thought we find are: (1) brahamana and (2) Sramana. Let us not enter into a detailed history or status of these two traditions but note some points which all have agreed. Both these systems have quite a good number of differences, but then the basic and the most fundamental one is the “approach" on which the whole edifice rests. Pandit Sukhlalji, one of the greatest authorities on Indian Philosophy has very lucidly summed up the basic difference between the two currents and observes that “Brāhamana system in its base is around the word 'Brahaman' while the Sramana system in its base is around the word sam. The word Brahaman has many meanings, two out of which are (1) prayer or worship and (2) Rituals. The word 'sam' represents Equality (sämya), and hard life or Asceticism or (Srama)'. Both these currents of ancient Indian thought have sufficiently interacted and have influenced each other to a great degree in the area of Theology, Philosophy and even Socio-Cultural life. Pandit Sukhlalji observes that the insistence of Ahimsa and compassion towards one and all of sámkhya, Yoga, Upanisad etc. is Śramaņa influence over the Brahmana, while on the other hand, the scriptures, ethics, prayers and rituals of Jainism and Buddhism is
15. Pandit Sukhialdi : Heart of Jainism
(Jain Dharma no Prān)