Comparative Study of Indian Science

Author(s): Harisatya Bhattacharya
Publisher: C S Mallinath

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view which is essentially an atheistic and Godless position and call the All-knowing,--Arhat, God, the Paramatman. We may here omit the consideration of the point of difference in the theories of Arhat advanced by the Digambaia and the Svetambara Jainas, according to the former of whom, Arhat is under no necessity of taking meals while according to the latter there is no inconsistency if He eats food.
The Sankhya theory of Isvara, as developed in 54 and 55 of the Vairagyadhyaya of the Sankhya-Sutras is identical with the Jaina doctrine of God. According to both, God is simply the Muktatma, the liberated Soul, as Kapila calls him (Vide 90, Vishayadhyaya). The Jainas would not agree, however, with the Yoga theory of God, who, according to Patanjali is the presiding Soul over the Liberated Souls, although the Jainas like the Yogins attribute infinite and absolute, perfection to God. The Vedanta theory of the one and the second-less "Brahman is rejected by the Jaina thinkers, although they would agree with the Vedantists in their doctrine of the Liberated Soul to some extent. Lastly, the Jaina theory of God is opposed to the Nyaya and the Vaiseshika doctrines, according to which God is not only the Omniscient Being but the Demiurgus or the Architect of the Universe.
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