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JAINA VIEW OF GOD COMPARED WITH ......
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assumption of God is thus ontologically irrelevant and logically repulsive because it is unproved."
According to Dr. S. Radhakrishnan”Sāṁkhya is silent about the existence of God, though certain about its theoretical indemonstrability. Vaiseșika and Yoga philosophies of Indian orthodox system, while they admit a supreme being, do not consider him to be the creator of the universe, and Jaimini refers to God only to deny his providence and moral government of the world. With regards to the problem of God, we find that the main tendency of the Sāṁkhya is to do away with the theistic belief. According to it, the existence of God cannot be proved in any way. We need not admit God to explain the world, for Prakrti is the adequate cause of the world as a whole. God as external and unchanging spirit cannot be the creator of the world; for to produce an effect the cause must change and transform itself into effect. Some Sāṁkhya commentators and writers, however, try to show that the system admits the existence of God as supreme person who is the witness but not the creator of the world.
The Sāṁkhya philosophy in a large measure supports the theory of the nature working under the fixed laws without any interference on the part of an extra-cosmic being. The Universal salvation theory of Sāṁkhya is that it does not restrict the liberation only to the few followers of his philosophy but to others also.
VII. 3 (iv) Jaina View of God Compared with the Yoga System
The Yoga system is one of six orthodox, theistic systems of Indian philosophy. It is closely allied to the Sāṁkhya. It mostly accepts the epistemology and metaphysics of the Sāṁkhya with its twenty-five principles.
Dr. N.N. Bhattacharya, “Jain philosophy, Historical outline”, P-211 Dr. S. Radhakrishnan, “Indian Philosophy", Vol.- I, 1997, P-27 Chatterjee & Datta, An Introduction to Indian Philosophy”, P-42
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