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"
Whatever exists, is in reality one; there truly exists only one universal being called Brahman or Paramatman (the highest self). This being is of an absolutely homogeneous nature; it is pure being, pure intelligence or thought (Caitanya or Jñāna). Intelligence or thought is not to be predicted of Brahma as its attribute but constitutes its substance."
Brahma is absolutely destitute of qualities; whatever qualities or attributes are conceivable can only be denied of it. Nothing exists but one absolutely simple being Brahma. He is associated with certain power called māyā (unreal) or avidyā, (Ignorance, nescience). This power cannot be called "being" for "being" is only Brahma; nor it can be called non-being in the strict sense, for it at any rate produces the appearance of this world. It is in fact a principle of illusion, the indefinable cause owing to which there seems exist a material world comprehending distinct individual existences. Being associated with this principle of illusion Brahma is enabled to project the appearance of the world through māyā, in the same way as a magician is enabled by his incomprehensible magical power to produce illusory appearances of animate and inanimate beings. Māyā (unreality) thus constitute the Upādāna (the material cause) of the world, or if we wish to call attention to the circumstances that Māyā belongs to Brahma as śakti (power) we may say that the material cause of the world is Brahma in so far as it is associated with Māyā (unreality). This latter quality of Brahma is more properly called Iśvara (The Lord)."
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Māyā under the guidance of the Lord (Iśvara) modifies itself by a progressive evolution into all individual existences and in all those existence the one indivisible Brahma is present, but owing to Māyā it appears to be broken up in to multiplicity of intellectual or sentient principle, the so called jīva, individual or personal souls. What is real in each is only universal Brahma itself. In our ordinary
V.R. Gandhi, "The systems of Indian philosophy", 1970, P-74 Ibid, P-74