Jainism a Theistic Philosophy

SR No.: 006918
Original Sutra Author: N/A
Author: Krishna A Gosavi
Publisher: Parshwanath Vidyapith
Publication Year: 2012
Total Pages: 358
Language: English
Classification: Book_English
File Size: 6 MB

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JAINISM: A THEISTIC PHILOSOPHY “GOD IN JAINISM”
The Nyāya-Vaišeșika defended their position that there must be an intelligent cause or agent (kartā) without whose guidance these objects cannot be what they are, and which should enable them to produce as definite effects. This intelligent cause must have a direct knowledge of the material cause; the atoms desire to combine and reproduce them in different form and also the power to accomplish the task. So he requires to be omniscient (Sarvajña), because only an omniscient being can have direct knowledge of all these.
Secondly, the difference in the lot of human beings require an explanation which must be in terms of karma i.e.; good or bad deeds. This stock of merit and demerit accruing from good and bad actions is called adrsta in Nyāya-Vaiseșika terminology. This adrsta manages to produce different consequences in the case of the individuals, but since it is an unintelligent principle, by itself incapable of leading to just that degree of joy and sorrow which are due to the past actions of the individuals, it requires to be guided by some intelligent agent to produce the proper consequences. It is only such an intelligent agent, the omnipotent and omniscient God, who can control the adrsta of the human beings and dispense all the joys and sorrows of human life, in strict accordance with it.
Mīmāṁsakas further said: God cannot create the world out of pity because there was no being on which compassion could be shown. If the creation is said to be for the amusement of God, then it contradicts to his perfection. If the will of God is responsible for the world, then there is no room for the doctrine of karma. Also, the idea of the utter dissolution of the world (Pralaya), which is a corollary of the Nyāya-Vaišeșika argument, cannot be admitted because this is not supported by experience. Like creation we shall have then to think of destruction of the world in terms of the will of Supreme Being.
(e) Refutation of God as World Creator by Jainas &Buddhists
The Nyāya-Vaiseșika's speculative conception of God has also been refuted by Buddhists. The Jainas also refuted the