________________
35
Theism, Atheism and Jainism (2) Two Forms of the Supreme Reality
The Supreme is conceived in a twofold way (dvirupam hi brahmävaganyate). “There are two forms of Reality : Nirguna and Saguna, Qualities and Qualified."*"12 In the Mahopanisad “Brahman is described as void as trivial as unmanifested unseen, inconceivable and qualityless." St. Augustine defined the Absolute in negative terms.
God is not even to be called ineffable, for to say this is to make assertion about him. The Real is an unconditional transcendent and can be grasped by a language without symbols."113
Any organized religion cannot ignore the common man with a faith in the existence of God as described in the religious system. It also suggests the path or the Mārga by which one can reach the supreme. After all God, the supreme Reality, is above all the religious systemis. It will be almost beyond the general competence of reason, for the common man, to grasp Reality in its qualityless, 'nirguna' form as void. The popular religion consists in the worship of a personal God, through prayer, devotion and dedication. Metaphysical idealism concerning the Absolute has to be transformed into a theistic religion, providing room for love, faith, prayer and devotion. So long as we do not have the vision of the Absolute, we have to work on the side of the emphirical world. A personal God-Qualified Reality or let lis say saguņa īśwar is a must, for, without that worship is not possible." Devotion to the supreme is possible. only with a personal God, a concrete individual tull of bliss and beauty.?! (3) God's Relation to Soul & World
God and Soul
The relationship between God and Soul, or as Hinduism says between Ātmã and Paramātmā, or as Jainism would say between Jiwātmā and Parmätma is a very distinct one. R.B. Lal in his famous work Religion" in the light of Reason and Science" explaining this relationship says"' One fruitful view of the relationship between God and man (soul and body) regards them as partners in the business of maintaining and developing the world order not only in prayer and
112. Dr. S. Radhakrishnan, The Present Crisis of Faith, (1987), p. 37 113. Ibid., 37-38. 114. Dr. S. Radhakrisnan, Indian Philosophy, Vol. I, (1977) p. 559
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
