Vaishali Institute Research Bulletin 3

Author(s): R P Poddar
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 118

JAIN CONCEPT OF GOD
109
and visible world is derived, that the gods are regarded as a subtle entity presiding over the functioning of one aspect of the universe and that the gods are like the notes of the flute whose differences are the basis of music although they are envisaged as mere modalities of air vibration.3
Jainism is vehementally opposed to the Vedic and Puranic view which regards Vishnu and Rudra as ruler and destroyer. According to Jainism, they cannot be accepted as God because they are not supposed to be freed from the feelings of attachment and aversion.4
Jain God compared with Brahman
Some similarites, however, might be traced between the Jain concept of god (1) and upanisnadic and vedantic (Shankar's) concept of Brahman, viz (1) Jain tradition like Vedanta and Upanishads regards liberation (or Siddhahood) as Brahmapada (7), i. e. it accepts Brahma and Paramatma synonymous and interchangeable, (ii) it regard liberation as a summon bonum of life, i. e. transformation of Atma into Parmatma is the ultimate aim or realisable goal for a follower of Jain path, (iii) It describes Siddhahood as Advaitavastha (rar) (iv) It identifies ultimately the individual self with Paramatma,8 (v) maintains that liberated soul (HEAT) pervades the entire universe.9 But the difference becomes obvious as soon as we go deep and discuss it in the light of their creation theories.
3. Vide: Vishnu Purana, 2.14.32.
These gods are enumerated as 33 (vide, Brihaddevatā, 1.63-69; 2.124; Chhandogya Up. 4.17.1-3). This number is taken as a symbolic expression representing a particular aspect of the pantheon, Actually there can be no limit to the number of gods; in later Hindu literature their number is thirty-three crores (330,000,000).
4.
5.
6. Niyama Sāra, 185; Purushärtha Siddhyupāya, 11.
7.
Yoga Shastra, 249; Padma Purāṇa, 14.81-82; Swayambhu Stotra, 1.4.
9.
Janarṇawa 31.42-43, Samadhi Shataka, 98;
Samaya Sara, 38, 15.
cf. Shvetashvatar Up 1.14 (gafa44) (Chhandogya Up. 6.2.1), (fa) (Brihadaraṇyak Up 1.4.10).
8. Both (Jainism & Upanishadic-Vedanta) systems maintain that individual self (ar) and Paramātmā are not two different entities. The intrinsic nature of Mundane soul is identical with that of Paraamtmā. The mundane soul because of its association with Karma is not able to shine in its prestine purity and glory. After complete destruction or annihilation of Karmas, there is no difference.
The emancipated or enlightened soul equipped with omniscience or infinite perception and knowledge pervades entire universe in a way because his knowledge covers the entire universe in its scope.
(Vide, Pravachara Sara, 1.23, 26).