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
attaining a state of perfection, is in Indian Philosophy, known as, way or path or mārga. Since the systems conceive soul and salvation differently, they differ in their conception of Märga for Liberation or Mokşa.
In orthodox schools of Indian Philosophy in general and in Vedānta in particular, we find self absolutely identical with Brahman and that is Real. The body is nierely an illusory appearance and not real. Because of the soul's association with the body which is a product of ignorance, it becomes limited finite selt in 'bondage'. Moksa has been described as the annulment of avidyā or nescience and the consequent dawn of knowledge. Knowledge. Found as an inevitable precondition of Moksa, in Vedanta, “reaches its climax in the Upanisads and Vedānta, where knowledge has been identified with emancipation as we find in the dictum : “To know is to become Brahman" By preparing oneself quite worthy of being a student and undertaking the study of Vedas and with preparation of intellect, emotion and will one should study the Vedānta, The seeker after liberation, one knows the Real. This realization will be realisation of the identity between the self and the Brahman, and it is liberation itself, For majority of the people who could not study the different text of Vedas and Vedanta, Gita advocates Bhakti-marga (the way of Devotion) and karma marga (the way of action) as the casier way open to all, the weak and the lowly, the illiterate and the ignorant. The sacrifice of Love is not so difficult as turning of the will to Divine purpose or ascetic discipline or the strenuous effort of thinking."?24
Jainism like other systems of Indian philosophy accepts the concept of liberation or Emancipation. In Jainism, too we find Jiva (soul) in state of bondage i.e. the cycle of birth and rebirth and its consequent miseries. The root cause of the bondage and miseries in life, according to Jainism is Karma. Even ignorance is also due to a Karmic veil which does not allow the soul to shine or to apprehend its own infinite capacities. 'In Jainism Soul is essentially a knowing substance and is potentially omniscient, omnipotent etc."25 So in the state of Moksa or emancipation when there is a "total destruction of all the Karmas and the consequent installation of soul in its state of essential purity i.e. as a being having the four Infinites of Immediate 23. Ramji Singh : Jain Concept of omniscience pp. 22 24. Dr. Radhakirishnan Reader, Anthology (1988) pp. 248. 25. Ramji Singh : Jain Concept of omniscience pp. 26.