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conception of God, - a conception which is acceptable to all the contending parties. Now each of the religious parties admits that when God is roalised, the man is raised to a higher status, the status of bliss. This state of bliss is attain. able by man, if it is only in its nature to be blissful. The dootrine of Fall in the Christian, the Jewish and the Mahomedan religions as well as the Indian doctrine that Karma is the cause of the miseries of existence,- presuppose that man is blissful by his original nature. If we suppose the Soul of man to be God, all differencos about the theories of God become harnonised. God-in the sense of the human soul,- is the creator in some sense, in the sense that man is the creator of his own destiny. And then, God, - in the sense of the human soul in its pristine purity,- is not the creator; because such a soul is not affected by the world as it is. And then in consideration of the fact that none but man himself can redeem himself by the purity of his conduct and that the original nature of man which is ever blissful, does not require any redemption. God, in the sense of human soul,- is in some respects the redeemer and in some respects, not the redeemer. This view of God, thus sets at rost all the contending
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