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The whole edifice of Jainism is based on this conception of the world.
Secondly, when the foundation of a creator-God is questioned, the other elements based on it dwindled down. The validity of sacrifice is criticised, particularly the animal sacrifice. As the main object of Jainism is to establish the doctrine of Ahimsa (non-violence) sacrifice has no place in it. So the Jainas do not even believe in the authoritative character of the Vedas. They contend that these Vedas cannot be said to be eternally selfexistent. The Jainas hold the view that if we do not remember any author of the Vedas that does not mean that they did not have any author at any time. If we do not know the maker of an ancient well, or an ancient house or garden, that does not mean that they are self-existent from the eternal past. So the Jainas do not believe the eternal existence of the Vedas. They further say that the Vedas are a collection of words which give a good sensible meaning and so they were carefully made. In this way, the Jainas have refused to accept the validity of the Vedas and the sacrifical rites.
Thirdly, in Vedic times, ātman or self ( or ultimate Being or Reality) is considered as permanent, without beginning or end. The Jainas maintain an opposite view, and say that Being or Sat (as it is called ) is not persistent, unchangeable or endless. The definition of Sat as given by Umās vāti (3rd cent. A.D.) is utpādavyaya-dhrauvya-yuktaṁ sat (T. S., V.30 ). 'It is a permanent reality in the midst of changes in the form origination and decay'. This conception of Reality is peculiar to Jainism. In their opinion, Reality is permanent and changeable, there is a growth, development and destruction in it. At the beginning this idea seems to be a paradox. But a closer analysis and minute observation will help us to appreciate the significance of this description of Reality. For example, let us look at the seed of a plant. "When the seed is planted in the soil it must necessarily break the shell and sprout out. This is the first step in its attempt to grow. Then the sprouting
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