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liberation, selfless activity is necessary for good of those who are still in bondage.
JAINISM: A THEISTIC PHILOSOPHY "GOD IN JAINISM"
The ideal of Samkara is also advocated by some eminent modern Vedantists like Swami Vivekananda and Lokamanya Tilak.
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The critics of Advaita Vedanta have often urged that if Brahman is the only realty and all distinction false, the distinction between right and wrong also would be false. Such a philosophy is, therefore, fruitful of dangerous consequences for society. According to Advaita Vedāntins, this objection is due to the confusion of the lower and higher standpoints. From the empirical stand point, the distinction between right and wrong, like other distinctions is between right and wrong, like other distinctions quite valid. For one who has not yet attained liberation, any action that directly or indirectly leads him towards realization of his unity with Brahman, is good and that hampers such realization directly or indirectly, is bad. Truthfulness, charity, benevolence, self-control and the like would be found to fall under the first category. Even according to this criterion, falsehood, selfishness and injury to others would come under the second. One who has attained perfect knowledge and liberation would look back upon these moral distinctions as being relative to the lower standpoint and, therefore, not absolutely valid. The motive of every bad action is based on the ignorant identification of the self with the body, the senses and the like, in a word, on the lack of sense of unity between the self and Brahman.
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According to Yogindudeva," a Jaina thinker (ācārya), the atman is really Paramātman or God (Iśvara). It is true from the ordinary or practical point of view that the atman, because of karmic association, undergoes various conditions; but from real point of
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Gitārahasya in Marathi by Bal Gangadhar Tilak, sec.12
Paramātma-prakāśa of Shri Yogindudeva, by Dr. A.N. Upadhye, P-29
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