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An Account of
two was not so marked in this field. The perpetual existence of Brahma out of which every visible existence grew, was the root of many opinions that favoured the Jain theory. At the best, the Hindu creator; must be a mere architect planning his work. Even this is not allowable in the school represented by the best-known critic of Jainism, Shankaracharya. Adwaitism is not at all better than Jainism, if the doctrine of non-creation is to be taken as a defect. Keeping aside its moral results for a moment, Jainism might still hold that for Adwaitism, a different theory is impossible and in-consistent. Clearly therefore the ascription of a title of notoriety to Jainism by Shankar and his school, is one of the lower expedients to which worsted adversaries stoop in their baser moments. The advocates of the Jain theory need not be content with this negative advantage, for they may well claim for more. GOD AND MAN.
There are various ways of conceiving the
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