Jain Journal 1977 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 25

JAIN JOURNAL
The infallibility of the Vedas is due to the infallibility of the Apta.
Here the word Apta refers to the Veda reciter (Veda-vaktā) Išvara, who is sāksātkyta-dharma, i.e., the direct knower of the dharma and a faithful Teacher of what he knows:
yathā-dıştasyarthasya cekhyapayisaya prayukta upadeştā
Kanada also has referred to the teachership of God in the very same
manner :
tadvacanādamnāyasya
-Vaiseșika-Sutram, 1-1-3
Amnāya or the Vedas are words of God. Their infallibility arises from the infallibility of God.
With reference of the teachership of God, the author of the YogaSūtra has said:
sa pūrvesamapi guruh kālenanavacchedāt
-Yoga-Sūtram, Samadhi-pädah, 26
That beginningless Being is the teacher, even of the early teachers (e.g. Brahmā).
Although the Jainas do not admit Isvara, who is the worldcreator, they do admit a perfect human being who is the best of teachers. This perfect Being is called the Tirthamakara and the Jaina's call him Išvara, i.e., God. The teachings of the Tirthamkara are not of course the Rk, the Yajur, the Sāma or Atharva (which are repudiated by the Jainas) but are certainly the best authorities on matters, philosophical, ethical and religious. The Jainas call the teachings of the Tirthamkara God, the Jaina Veda and according to them, it is the Jaina Veda which alone embodies the true teachings or the true God and as such, is the real, infallible Veda. In this way, the Jainas show that they are not opposed to the doctrine of the Veda-reciter, omniscient God, With all these, however, it is obvious that there is essential difference between the Isvara of the Jainas and the Isvara of the Vedic school. The God of the Jainas is not the creator of the world, he was originally a mortal human being, who through self-culture and self-development attained God-hood, consisting in teachership. The Tirthamkara Gods are also more than one