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

Page 285

JAINA VIEW OF GOD COMPARED WITH ......
no charmed circle. That eternal Paramātman (God of Jaina) who is subject of pure meditation or contemplation is beyond the comprehension of Vedas, Šāstras, and senses. He is the highest state, dwelling as he is at summit of three worlds, representing unique or absolute vision, knowledge, happiness and power.
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So far as modifications are considered Paramātman is said to be coupled with origination and destruction; but in fact from the realistic point of view He is above them. Really speaking there is no bondage or transmigration for Paramātman; so the ordinary viewpoint (Vyavahāra) should be given up. The supreme characteristic of Paramatman is that his knowledge, like a creeper, stretches as far as the objects of knowledge are there. With reference to him, the karmas fulfill its functions, but the Paramatman neither loses nor gains anything. Though bound by Karmas, he is never transformed into karmas.
The highest bliss, which is attained by visualizing Paramātman (Śiva) in course of meditation, is nowhere attained in the world of samsara. Even Indra, who sports in the company of crores of nymphs, does not get that happiness which the saints attains when meditating on their self. The soul, which is free from attachment, when realizing the self-termed as Śiva (Paramātman) and Śānta, attains that infinite happiness realized by great Jinas by visualizing the self. As no figure is reflected in a mirror with soiled surface, so indeed the God, the Paramātman, is never visualized in the mind (hṛdaya) unclean with attitudes of attachment, etc. there can be no place for Brahman, when mind occupied by a fawn-eyed one. The eternal divinity dwells in the clear mind of a Jñanin like a swan on the surface of lake. God is not there in the temple, in the statue, neither in the plaster nor in the painting; but he dwells in equanimities mind as an eternal and stainless embodiment of knowledge. When the mind and Parameśvara (God) has become identical, nay one, where is the question of worship? To concentrate the mind that is running towards pleasure and passions on the Paramātman (Śiva) God free from the
33 Paramātma-prakāśa, P-10, (16-25)