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THE DOCTRINE OF LIBERATION IN INDIAN RELIGIONS
feature of the first two traditions. Although Jainism and Buddhism are both branches of the śramaņa thought, they do not agree with each other on several points. One outstanding point of difference between the two is concerning the idea of the self (ātman). Jainism is an ätmavāda tradition while Buddhism has taught anātmavāda.
On the other hand, although atmayāda is common to Hiduism and Jainism, the two traditions have taught radically different perspectives; the Hindu systems excepting the Sāņkhya, have taught the doctrine of the unity of atman, whereas Jainism has maintained the doctrine of the plurality of ātmans. Buddism denies the existence of a permanent self.
Another point worthy of remark in this context is that in the theistic religions such as Hinduism and Sikhism, the special favour (prasāda) of God is in itself sufficient for the liberation of a being. This is not so in Jainism and Buddhism. In these systems the concept of divine grace does not play a crucial part. The moral law of karman functions inexorably and each individual has to follow the prescribed path meticulously. Ascetic practices and moral virtues receive greater attention in these religions than devotion and worship.
God, according to Hinduism and Sikhism, creates and preserves the universe in accordance with the law of karma. But Jainism and Buddhism do not accept the theory of creation by God. In these systems, the role of the doctrine of karma is much more important than in Hinduism and Sikhism.
Jain Education International 2010_03
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