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TULSI-PRAJNA, July-Sept., 1991 does not control deeds and their fruits. The laws of deeds are automatically regulated.11
na philosophy does not recognise God as the controller of deeds because by admitting this, the theory of law of deeds and power of God both become less significant. Therefore, in the Jaina philosophy the soul is regarded as the performer of the deeds as well as one who enjoys their fruits and the same soul by detaching itself from the deeds becomes supreme being. Thus the controller of deeds and the God are the two stages of the soul12 In the Gītā the God has also been regarded as an ideal of morality and worth reverence. A supreme soul which is absolutely devoid of attachment and aversion (Vitarăga), free from any wish (Nişkāma), omniscient (Sarvajña), and omnipotent (Sarvašaktimăn), is the moral ideal of the Gītā. The same supreme soul (Paramātmā) absolutely devoid of attachment and aversion (Vitarâga) potentially having four virtues-infinite knowledge, infinite perception, infinite power and infinite excellence-is also the ideal of Jaina ethics.13 Both the Gitä and the Jaina philosophy recognise that perfection in moral life is only reached by becoming equal to God. Thus God is the highest authority and of the highest value. 14 World Creation and Supreme Reality
In the various ancient philosophies of India the concept of the supreme reality is connected with the concept of creation of the world. The different concepts relating to the creation of world and the God can be classified in three categories—firstly--the supreme soul of the transcendental reality is regarded as eternal and infinite. From nothingness the elements of the universe bave been created. Therefore, God is the creator. The second set of philosophers maintain that worldly elements cannot be created out of nothingness. According to them living and non-living elements are not created by anybody. They existed from beginninglessness but to create and destroy the forms of these elements is in the hands of some super being, who is God. Consequently God is regarded as an organiser. The third group of philosophers believes that neither living beings nor non-livings being were created by any body and are also not controlled by any supreme authority. In their opinion there are automatic changes in the qualities and nature of the elements and the world is being regulated and will be regulated by them. Hence there is no need to recognise God as creator, controller and destroyer of the world. Jaina philosophers are prominent among those who believe in this theory. On the basis of basic texts of Jainism the views of Jain a thinkers relating to ultimate reality and the objects of its worship are being discussed here in somewhat more details.
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