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”
transmigration. The karma matter accumulated around the soul during the infinite number of past lives is technically called kārmanaśarīra, which encloses the soul as it passes from birth to birth.
In the Rgvedic eschatology there is no direct reference to soul's transmigration or to the doctrine of rebirth in any form. In Upanișad the theory of transmigration of the soul has emerged in three distinct stages. In the first stage the earlier Vedic idea of heaven or abode of Yama has been replaced by the conception of
Yāna or way, of the fathers (pitr) or of the gods (deva). In the second stage the doctrine of transmigration is present without any reference to the idea of karma and in the final stage; however, complete presentation of the transmigration of soul is seen strictly in terms of the doctrine of karma or reaping the fruits of deeds. That is good deed in one life secure a better future for the next life. It can be easily observed that Upanişad drew much from Jaina theory of transmigration.
Hence, transmigration and karma theory of the Jaina and Buddhist conception of liberation and that of Upanişads are almost alike. The Jainas believe that liberation of soul is possible only when it is free from bondage of karma. The idea of liberation in early Vedic is absent. In Upanişad, emancipation or mukti, the state of infiniteness, that is a man attains when he knows his own self and thus becomes Brahman.16
Turning to ethics of Rgveda, we find that the conception of sta is of great significance. It is the anticipation of the law of karma, one of the distinguishing characteristics of Indian thought. It is the law, which pervades the whole world, which all Gods and men must obey.
Řtafurnishes us with a standard of morality. It is the universal essence of things. It is the Satya or the truth of things. Disorder or Ansta is falsehood, the opposite of truth.
Chăndogya, V.10, Brhadāranyaka, IV.4 ''Dr. N. N. Bhattacharyya, "Jain Philosophy, Historical Out Line”, 1999, P-194
Dr. S. Radhakrishnan, "Indian Philosophy", Vol.-1, P-109