Jain Journal 2002 10

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

Page 26

Jagdish Prasad Jain "Sadhak": Jaina Perspective on Advaita Vedanta
advocate of Jainism, uses the word Brahma in its generalised sense, viz. the highest principle, when he says: ahimsa bhūtānam jagati viditam brahma paramam" (Sloka 119). In śloka 10 Lord Ajita Jina is described as "Brahma-nişṭha” (engrossed in Self) and is requested to bestow "Jinasri" on the devotee. Thus, "Brahma" and "Jina" are considered the same and therefore "Jinasri is the same as "Brahmasri. There is no fundamental or philosophical difference between the two. Had there been any difference. Brahma-nistha would have been asked to bestow Brahma-śrī, not Jinaśrī. Elsewhere too, in Lord Vrṣabha Jina stavanam where Brahma-pada (śloka 4) is mentioned, it should not be construed as entirely different from Jina-pada and in fact in the very next hymn (śloka 5), the Lord is specifically mentioned as "Jina". However, there is slight difference when looking at them from different points of view --- Jina-pada has negative connotation of absence of karmas, while Brahma-pada is primarily used in positive sense of absorption in Self. The two are invariably and integrally linked to one another and one without the other has no existence. This point is clearly brought out in this stotra.
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The identity of words in Indian philosophical texts does not necessarily imply the identity of sense-content." In the Upanisads the word "Svayambhu" signifies the self-created and self-existent Brahman.18 However. Jaina Paramatman means self-become (Svayambhu), i.e. the individual self has become (svayam bhuta) the Universal one, or the Atman has become Paramatman by his own efforts. Paramātman is, thus, a super-spirit representing the ultimate point of spiritual evolution of Atman by gradual destruction of karmas through pen
ances, etc.
The Upanisadic Brahman is conceived as the Absolute, one without a second, and as a cosmic principle. It is one and one only and has a monistic and pantheistic grandeur. This is lacking in the Jaina conception of Paramatman. Jains speak of many Brahmans, i.e. Paramātmans. Each Atman is Paramatman. Paramatman was Atman only because of karmic limitations. It is by realizing the essential likeness of all the Atmans that Jainism has been steadfast champion of Ahimsä, harmlessness, and universal composition in thought, word and deed. The Upanisads consider Brahman to be the very source and support of everything else and view the world as a fundamental unity.
17. See Yogindudeva's Paramatma Prākāśa edited by A.N. Upadhye (Agas. 1988). Introduction. p. 40.