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JAINA VIEW OF GOD COMPARED WITH ......
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The name given to this Reality is sometimes Brahman (God), sometimes ātman (self), sometimes simply sat (Being). “At first there was the ātman alone,” say Aitareya' and Brhadāranyaka Upanişad?. “All this is ātman,” says Chāndogya.23 “Ātman being known everything is known,” says Brhadāranyaka4. Similarly, “There was only Being (Sat) at the beginning, it was without a second,” says Chāndogya”. Again, “All this is Brahman” say Mundaka.""Brahman and ātman are used synonymously in these different texts. At some places it is referred as “This self is the Brahman”:27 and “I am Brahman.” 28
So the Upanişads moved away from the philosophical concept of Vedic gods to the self of man. The body, the senses, the manas (mind), the intellect (citta) and the pleasures and pains arising out of them are all changing modes, not the permanent essence of self.
The real Self (Jiva) is pure consciousness, and is infinite; was concluded in Upanişad. The Real Self is called ātman, as infinite, conscious reality satyam (truth); jñānam (knowledge), anantam (infinite). The self of man is identical with the Self of all beings (sarva-bhūtātmā) and therefore with God or Brahman. Further in Kathopanişad says that, “This Self is concealed in all things, and does not therefore, appear to be there. But it is perceived by the keen sighted with the help of sharp, penetrating intellect."29
Yogindudeva in his discourse said “The ātman, i.e. the Soul, realization of the self as an embodiment of knowledge and as free of Karman after quitting everything external: that is Paramātman.
21 Aitareya Upanişad, 1.1
Brhadāranyaka Upanisad, 1.4.1 2 Chāndogya,7.25.2 2* Brhadāranyaka Upanişad, 4.5.6
Chàndogya Upanişad,6.2.1 2 Mundakopanişad, 2.2.11 2. Brhadāranyaka Upanişad, 2.5.19 28 Ibid, 1.4.10 2 Kathopanisad, 3.12
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