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Reals in the Jaina Metaphysics
enjoy the fruits of their actions. It is said that the author of the Nyaya Sūtra's had the theory of these philosophers in view when he stated
'ईश्वरः कारणं पुरुषकर्माफल्यदर्शनात् । न्यायसूत्रम्। ४।२।
God is the sole cause of the creation; (he is not guided by the Adṛṣṭa) for, often the acts of persons are found to be fruitless.
As we have seen already, the philosophers of the Jaina school are opposed to all theories about an Architect of the Universe.
G. THE LIBERATED STATE AND OMNISCIENCE: THE BUDDHIST VIEW
LIKE THE JAINA'S BUDDHISTS DENY THE CREATOR GOD
Save and except the Mimamsā, the Vedic systems of philosophy, as we have seen, mostly admit that there is a God on whose will and intelligent efforts, depend the creation, the preservation and the annihilation of the world and in whatever manner he may be called, the Pradhana, the Isvara, the Saguna Brahma or the Parama Purușa,God is omniscient. The Jaina's, as we have pointed out more than once, do not admit the existence of an architect God and so the question of divine omniscience does not arise with them. So far as the doctrine of God's omniscience is concerned, the Buddhist position is similar to that of the Jaina's. The Buddhists also do not believe in the existence of God. Therefore, the problem boils itself down to this. Either the finite beings are capable of attaining omniscience or omniscience is an impossibility. Now, with regard to the problem of omniscience in finite beings, the Buddhistic attitude be indicated in the following manner.
may
NIRVANA IN BUDDHISM
That the mundane unliberated souls are not omniscient is admitted not only by the Mimamsaka's but by all the philosophers. The fact is a matter of observation and not
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