________________
Theism, Atheism and Jainism
13
Jivas (souls)'* Even Buddha, like Mahavira, protested against certain practices and refused to acquiesce some of these Vedic ceremonialism. He said, “I do not approve of sacrifices for I do not care for happiness which is sought at the price of others' suffering.":19
So far we discussed the disapproval of Vedic authority and revolt against Vedic ritualistic sacrifices by the Śramaņas or Jains, These reasons led Jainism, if not towards pure atheism, it definitely led it towards anti-theism of Veda and the other orthodox schools of Indian philosophy. But then these were not the only grounds that made Jainism quite distinct and original, In fact the above two grounds are the negative roots of the so called atheism of Jainism. The positive grounds were also there. They are its concept of Moksa or liberation and emphasis on emancipatory self efforts, exclusion of Divine Grace and extreme position of Law of Karma. Let us see these grounds, in brief. 2.2.2 Emphasis on Emancipatory Self-Efforts
Everyone wishes a complete release from pain and sufferings the attainment of wisdom and Joy is considered to be the ultimate purpose of life. All Indian thinkers hold a common view that is of reality is the cause of our bondage and liberation form this cannot be achieved without knowledge of reality i. e. the real nature of the world and the self.' ?20 Moreover, all the systems, except Cārvāka, accept the idea of 'Liberation (mukti or mokşa) as the highest goal of life : it has been regarded as the highest value and ultimate purpose of the life of the individual?! (Moksa eva paramapurusārtha.)'32
Indian philosophy, while dealing with the philosophy of soul, expresses the soul in state of 'Bondage' which is meant as “the process of birth and rebirth and the consequent miseries." The stoppage of this process is the breaking of the bondage and that is Liberation: 'cessation of miseries', As the systems of Indian philosophy have accepted the soul in state of bondage' or 'miseries' due to ignorance, they also accept the stage of liberation or state of perfection due to knowledge of reality. The method of attaining the knowledge of reality and thus
18. B.A. pp. 777 19. Dr. Radhakrishnan Reader (1988) pp. 361 20. S.C. Chatterjee & D.M.Dutta : An Introduction to Indian philosophy (1958) pp.18 21. Ramji Singh - Jain Concept of omniscience : pp. 21 22. Deshmukh C.D. Article on the concept of Liberation in Philosophy. Quarterly
Vol. XIII No. 2 pp. 135
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
