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An Account of
exalts man to the very God-hood, by making the union potential. Yet the potentiality is not the irresistible current of uncontrolled events; this would, like Adwaitism, make men Gods only awaiting their time. It is only the • conditional possibility of the soul to attain the union which ever presupposes actual independent existence but total similarity in essence and attribute-conditional upon the soul going through a voluntary trial through ages. The trial is the existence of the soul in this world or in the two worlds above and below This leads to the cardinal theory of Jainism: the theory of Karman. It is this principle that makes it so preeminently a school of activity, not a mechanical but a voluntary activity for heaven or hell, as one chooses. But the total significance of this theory cannot weil bc understood without its complementary notion of the Jagat Karan Vada, or,
THE CREATION CONTROVERSY. Our philosophy handles the question from the
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