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JAINISM: A THEISTIC PHILOSOPHY "GOD IN JAINISM"
to its body. Similarly refutation quoted by Dr. M.L. Mehta about the speculation of Vedānta, that ātman is vibhu (all-pervasive). Since Vedantin hold that "atmans are many, and if each of them is vibhu (all-pervasive) also, as it believed, then what a wonderful clash and interpenetration of atmans would ensure? Moreover, each of them would enter the atman of God Himself, and each would thereby become a creator, for they believe that God is the creator of this universe."
There are a number of dissimilarity in the philosophy of Vedanta and Jainism and quite a few similarities also.
VII.1. (iii) Jaina view of Soul in Comparison to Buddhism
Buddhism is one of the schools of Indian philosophy, which have discarded Vedas and followed its own line of thoughts. Mr. V.R. Gandhi said, "A philosophy is not born in a day and therefore to say that Buddha while sitting under the Bodhi-tree was inspired as it were with the truths which he afterwards circulated has no meaning. Truths are not reached in a moment. Science and arts are not discovered in a day and therefore Buddha who was a Hindu by birth and a follower of the Brahmanical faith must have been the outcome of his time."
,, 28
Jainism and Buddhism are known among scholars, appose to the authority of the Vedas and the supremacy of the Brāhmaṇas who believe in speculative existence of an intelligent first cause, and insist upon moral values, right conduct and self-discipline. Jainas believe in soul (jīva) in animal; though Buddhists do not believe in soul, think it sinful to take life of animal. In most of the nineteenth century European scholars who did not study Jaina philosophy and misunderstood it, called Jainism an offshoot of Buddhism and also hold misconception that the both system adore deified saints. To Jainas their Tirthankara who are omniscient, all-knowing are Gods
27 Mohan Lal Mehta, "Jaina Philosophy: An Introduction", 1988,P-100
28
VRG, "The systems of Indian philosophy", P-93
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