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JAINA VIEW OF GOD COMPARED WITH ......
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Vedic seers visualized universe as one organic whole, created by Supreme reality which is both immanent and transcendent. God pervades the world, yet he is not exhausted thereby; He remains also beyond it. Western theological translates this conception as pantheism (pan-all, en-in, theos-God) and not pantheism (all that exist is God). That is all is not equal to God, but all is in God, who is greater than all." (b) Views of Vedānta
Vedānta, also known as Uttara-mīmāṁsā etymologically means “the end of the Vedas’. This meaning connotes that the later part of Vedas considered philosophically important is Vedanta. The thought of Vedānta developed out of Upanişads, including Vedic speculations. The Upanişads were regarded as the inner or secret meaning of the Vedas or mystery of Vedas. There were many Upanişad in number, which were systemized in Bādarāyaṇa's Brahma-sūtra. This Sūtra in brief, with various commentaries written upon elaborates Vedānta doctrine. The authors of each of these commentaries became the founder of a particular school of Vedānta. We have schools of Saskara, Rāmānuja, Madhva, Vallabha, Nimbārka and Caitanya, etc.
The most common question on which the schools of the Vedānta are divided as: what is the nature of the relation between the self (Jiva) and God (Brahma)? Some being dualist (Dvaitavādī) hold that the self and God are two totally different entities. Some others hold that the two are absolutely identical, which is monism (advaita). Some other schools hold that the two are related like part and whole, which is called, qualified monism (Viśistādvaita)." (c) Vedānta School of Samkara
Vedānta philosophy has its two chief exponents- Saṁkara and Rāmānuja; their doctrines are based on the Upanişads. According to Šamkara's opinion the Upanișads teach as follows:
Dr. Datta & Chatterjee, “An Introduction to Indian Philosophy'', P-347 * Ibid, P-349 SIbid, P-349
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