Jainism a Theistic Philosophy

Author(s): Krishna A Gosavi
Publisher: Parshwanath Vidyapith

Page 41

INTRODUCTION
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The Vedic tradition upheld pravstti-mārga and importance of sacrifice to the God, whereas the Sramanic tradition followed nivịttimārga the path of renunciation in order to achieve the final goal of freedom from the cycle of birth.
Šramaņa tradition is known for its ascetic practices. These ascetic ideals and practices have their basis on knowledge, as against ritualistic tradition of Brāhmanism; knowledge is the key for attainment of the desired end. In attempt to mollify the superiority of Brāhmanism, Buddha and Mahāvīra gave a new definition to Brāhmanhood in terms of moral conduct and purity.
From the very beginning, since the Aryans came to India Śramanic tradition of Indian origin was named by Brāhmaṇas as an anti-Brāhmanic and also the same tune was adopted by the European scholars who did no research in Jaina religion or in its history until lately when it was brought in open by Prof. Jacobi.
Šramanic tradition, which is often misconstrued by scholars that it is opposed to the idea of God, has their belief in autonomy and centrality of doctrine of karma. The working of human mind is due to direct or through the unseen forces of karma. Hence no prayers or worship are of any avail against the force of karma. It stresses the adorableness of the moral law and put emphasis on selfreliance in the quest for salvation. This philosophy is very much different from Vedic view where illumination comes from outside, either from the grace of God or from eternally revealed Vedas. Jainas believe in authentic revelation and accept omniscient human teacher who after shading off all eight types of karma becomes Arhat or God and after abandoning the physical body obtains the stage of Siddha, Paramātman (God).
Jainism aspired after the quest for highest perfection on spiritual level. Śramaņas and Munis were the examples who devoted