________________
111
all things, which also are all individually roul. Ramanuja's Brahma is thus clearly one and many at the same time, which practically goes to support the Anekanta-vada that contradictory features are applicable to an object. In fact, if it be permitted to hold that Brahma is the ultimate Being, consisting in the barest fact of abstract existence which is modified into the manifold, then a Jaina would have no objection to the Brahma-doctrine of Rāmānuja. For, such an abstract being, on account of its ultimacy may be admitted by the Jaina to be one; and on account of the universality of its nature, it is necessarily associated with all the beings of the world. Rāmānuja's Brahma-theory may thus be easily turned into a doctrine unobjectionable to the Jainas. Rámānuja, however, does not give this turn to his doctrine. He maintains that Brabma is the personal God, endowed with omniscience and omnipotence. By stretch of imagination, one may posit such a God. But can this one personal God be at the same time many, on account of his being the soul of all the objects of the world, conscious and uncons. cious ? Rámánuja contends that the objects of the universe constitute the " Body" of God, so that God continues to be the one soul, although
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
