________________
(Does Jainism deny God altogether? mercilessly the cause of self-efile.
ments (Raga & dresa) in the fire of We have seen that Jainism denies
wisdom, and have imparted knowldge the existence of God but, in fact, it
of the re. lity to inquisitive world, are does not co away with the notion of
the gods like the eternal Brahman."21 God altogether. What Jainism denies
The Tirthankaras, who have conquered is the notion of a Monotheistic God,
their passions and have gone beyond which is anthropo:r or; hic. But it
the process of becoming, are lice accepts the existence of God in the
Gods. It is in this sense that Mahaform of Parmatma. Like Kierkegard, vira is call d “Blagran", for Bhagvan Mahavira believes that 'God is not
means the person who has gone bean extemality'; He is the inmost sub
yond the process of bhava (becoming), jectivity to te realized by intuitive
and has attaired salvation and selfexperience. As a matter of fact, the
perfection. Thus Jainism does not de.cription of Parmatma in the Aca
await the descent of Cod in the human rarga sutra is similar to that of the
frame, rather it beli:ves in the ascent Upanisa ls. 19 The upanisads say, “This
of man to divine status. In the words self is Cod' (Ayam atma Brahma), “That
of Dr. Radhakrishnan, "The Jaina Thou a t' (Tat tram asi), 'I am God'
thinkers hold that man can attain (Aliam Brahma: mi), and so on. The
divinity, ind Cod is only the highest, same has been said by Lord Mahavira
noblest ind fullest manifestation of when he said, “Appa so Paramappa"20
all the powers that lie latent in the (The self is God). However, Jainism
soul of man."22 As Jainism does not does not favour the monistic and
do away with the notion of God, it absolutistic conception of the self; it
is in reality, only anti-theistic and not always lays emphasis on individulism
athci tic pluralism and freedom, ind, hence, it hol:'s that every individual self is Philosophies may differ but if we God, not Lecause of being a part and watch closely the psychology of man, parcel of God, but because of the we shall find that human nature is possession of four infinite powers everywhere the same. All of us have (Aranta chatustaya). Every soul is tha same hopes and despairs, wekperfect, and hence instead of accepting nesses and frailties. It makes no one Absolu:e, it accepts many perfect difference whether one is a Jaina, a souls. In the Svayambhu stotra it has Baucdha or a Hindu. Consequently, been said, “Those who have burnt the popular religion is also more or
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