Jain Theism

Author(s): Hemant Shah
Publisher: Hemant Shah

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Jain Theism
interpenetrating all nature, yet distinct from it."
In addition to the above mentioned conceptions, there are many minor ones. One can consider Animism, Pansychism. etc. These conceptions are unsystematic as well as obscure and not required to be discussed here. But then whatever the different conceptions of God in
theistic systems we have seen. what becomes noteworthy is the fact that the Nature of God is a problem for both philosophy and religion. Philosophy wants the rational knowledge of God and religion wants the realisation or direct experience of God. “In the one we seek to arrive at an intellectual understanding of God's nature, in the other we strive to attain an immediate experience of His existence and nature. In religion man wants to have a beautific vision of God, while in philosophy he tries to form a rational idea or consistent conception of God's existence, nature and attributes."IUS
In Hindu religion God is the Supreme Person (Purusottama). In the famous Puuşa Sūkta of the Rg-Veda we are told that the Supreme person is all that is, all that was and all that will be, and that He pervades the whole world by quarter of His being, while three fourths of Him stand over as immortal in the sky."106 It is also said that, “All this-in the past, present and future is the Supreme Person."?|07 God is thus both transcendent and immanent throughout the Upanisads. Moreover, God, as viewed in Hindu religion, “is the Moral Governor of the world of living beings and He is the impartial dispenser of the fruits of their deeds (karma-phalapradātā) and He is the Supreme arbiter of their joys and sorrows."'!$ According to B.G., “God also comes down to the world and incarnates Himself to set the world right when the forces of evil threaten to disrupt and destroy the eternal religion of the world. God overpowers, and reestablishes the religious order of the world."109 Further, “God in His transcendent nature is the absolute existence, consciousness, bliss (Sat-Cit-Anand) and is one without a second."'ilAs to the Svarūpa lakshana of Brahman, the Upanişads say that "He is truth, knowledge and joy."UT
105. Prof. S. C. Chatterjee, Fundamentals of Hinduism, (1970) p. 12. 106. Cf. Rg-Veda, 10. 90. 2-3 107. Cf. Svetāśvataraa Upanişads, 3.15 108. CF. Nyāya - Satra and Bhãşya, 4.1-21 109. Bhagavad Gita, 4. 7-8 110. Vide Sarkara's Comentary on Brahma-Satra 2.1, 14.20 & Chändogya
Upanisad 6.2 1-2 111. Tai. Upanişad, 2-1