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Theism, Atheism and Jainism Brāhmana, influence over the Sraniana, But, he however, concludes that Jainism and Buddhism as systems of Sramana school of thought, have always remained opposed to Brāhaman thought mainly the orthodox schools. Prof, S.N. Dasgupta in his forward to Jain philosophy of Non Absolutism by S.K. Mookherjee notes that, “It (Jainism) reveals an ideology entirely different from the Vedic.” The Sramaņa School of thought is also as ancient as Brāhmaṇa school of thought. It has its survival and growth through the ages. Prof. S.N. Dasgupra futer notes, “According to the belief of the orthodox Jains, the Jaina religion is eternal.''!! The sramana school of thought in general and Jainism in particular appears before us as distinctly different and opposed to two facts : (1) it disapproves the vedic authority and (2) it revolts against vedic ritualistic sacrifices. Let us critically examine both. 1. Disapproval of Vedic authorities.
The disapproval of the Vedic authority by Sramaņa, and particularly by the Jainas, is not only for the religious or Vedic ceremonies which advocated sacrifices. It was more on the metaphysical and epistemological level. Jainism, against Vedanta idealism, is realism. It does not believe in Advaita or monism but talks about pluralism of souls. Even epistemologically, Jainism very much differs from the Nyāya Vaišeşika. But then the chief issue at which the disapproval becomes intense is the issue of God. Jainism and Sramaņas do not believe in a'Creator God" or God that gives the fruits to your deed. Moreover to Samaņas, the Universe is 'Anādi' (beginningless time) and not created by God. We find very similar thoughts even in orthodox schools like Samkhya and Pūrva Mimānsă, and in some regard even in Nyāya School. But then these schools accept the Vedās as authority while Sramaņas : Jainism and Buddhism disapprove it. The disapproval of Vedic authority automatically lead to disapproval of the Advaita philosophy, disapproval of monism, disapproval of many theistic elements which are accepted by other schools not because they are true but because Vedās say so. 2. Revolt Against Vedic Ritualistic Sacrifices
The history of Indian Philosophy gocs e'lon Lan hefore the Vedic period. Even if we take into consideration the Vedic period of which sufficient literature and references are available to most of the scholars including Dr. S. Radhakrishanan and prof. S.N. Dasgupta, it goes to 1500 B.C. to 600 B.C. It was the time when we find (it) 11. S. N. Dasgupta History of Indian Philosophy Vol. 1. pp. 169
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