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Ātmâ in the Sun, how can the Sun make daily movements in the sky and illuminate all the objects of the Universe. The Sun was consequently styled as Sa-jiva ( endowed with life ) The elements of the Universe were named as individual deities and the Jivatva ( essence of life ) was established in them. These elemental gods were given an equal status with other deities. Finally, just before the time of Sramaņa Bhagavāna Mahāvīra and Gautama Buddha the Brāhmins propagated the doctrine that the only pre-eminent Supreme Universal Soul is Para brahman or Paramātman, out of which all gods and living beings have been created. Humanity is a part of that Para Brahman. Historically speaking, the doctrine of Ātmã was introduced by the Brahmins a little earlier and that of Para. mātma was introduced at a later date.
At this stage, two eminent philosophers of Kşatriya royal families i. e. Sramaņa Bhagavāna Mahāvira, and Gautama Buddha became prominent.
Gautama Buddha did not accept the doctrine of Atmå and founded a new philosophy in which Ātmā, as well as, Embodied Souls had no place of activity. We are not going to enter into any discussion about the merits or demerits of the Budhistic Faith. Suffice to say that by refusing to accept the very existence of Ātmâ, that is to say by their Anātmâvâda ( a non-belief in the existence of the Soul) the Buddhists have naturally disowned the existence of Puna-r-janma ( future birth ) and of the great doctrine of Karmans of the Jaina Philosophy. Besides, they have emphatically declared that all varieties of Tapas ( austerities ) are futile.
Sramaņa Bhagavăna Mahāyira having critically examined every tents of the Religion from all the possible points of view from various angles, gave it the appropriate place it really deserved in his philosophy. His philosophy is therefore appropriately styled Anekāntavāda or Syādwād. The Sarva-drisţibindu ( doctrine
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