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JAINISM: A THEISTIC PHILOSOPHY "GOD IN JAINISM”
non-Jaina systems of thought. This helped to correct estimate and comparative understanding.
Lastly and this is the most important reason that the Jaina attitude was non-absolutistic, and its scope was wide enough to assimilate such theories as were based upon reasons and truths.
Pt. Sukhlalji observes that the insistence of ahiṁsā and compassion towards one and all in the Sāṁkhya, Yoga, and Upanişad etc. system is the influence of Šramaņa influence over Brāhmanic. Vedic system, while on the other hand, the scripture, ethics, prayers and rituals of Jainism and Buddhism is Brāhmanic influence over the Šramanic system. But, he however, concludes that the Jainism and Buddhism as system of śramaņa School of philosophy, have always remained opposed to Brahmanical school of thought, main orthodox schools. Of course, Jains ideology being entirely different from the Vedic always remained opposed to it. And, quite often scholars and philosophers pointed out and claimed that Jainism disapproves the Vedic authority instead of putting it otherwise that the Vedic system unable to accept Šramanic thought and disapproved it. Haribhadra's Saddarśanasamuccya, according to Dr. N. N. Bhattacharya, is famous for its polemic against the NyāyaVaišeșika concept of God, and hence Jainism is atheism, though Mīmāṁaska has also challenged the same.
Vedic thinkers did not have patience to hear Jainas argument of their conception of God as propounded by Yogindudeva and others and even as of this modern age, professed by Muni Nyāyavijayaji, who opined about the God of Jaina, and reasoned that in reality the theism of Jaina is a monist philosophy.
A most famous Ācārya of Jaina community, Muni Ātmārāmji who delivered message, on Jainism, to the ‘Parliament of World Religions' held at Chicago, U.S.A, in 1893, maintains that the speculative philosophy of all religions though differs and contradicts
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