The Concept of God in Jainism

By Mr. Devendra Kumar Jain, Gwalior

Introductory : Apprehension of God and drafting His nature through words are two quite different words are two quite different endeavors. God, as seen from the average church, synagogue temple or mosque, is an all-pervasive, all-powerful creative-being. People, religious in conventional sense, hardly need theological guidance from scientists. Still, a lot of people, religious in an unconventional sense, would not mind seeing some hard evidences for His existence. Physical sciences have provided a fertile ground for bona-find speculations about God. Like Philosophers, physicists too, speculate whether the Universe is a product of intelligent-design, whether human experience is the part of some unfolding purpose, whether we were in any sense meant to be here. A famous Physicist, Stephen Hawking hopes that "someday humankind will truly know the mind of God". Amidst all religions and sciences Jainism has a peculiar approach towards 'God' . The present paper aims to discuss all these points in detail. The whole them of the paper is divided in three major parts viz.

I. The need of God for creation and administration of Universe.
II. How does Jainism treat both these problems in a total philosophical system.
III. The third part shall reconcile God, human-nature and the Universe in the scheme of salvation or 'Nivana' according to Jainism (Original Conception of God in Jainism).

The diver is fied phenomena of world has generated the curiosity in human minds on three fronts. We think about our own existence as well as of the physical world. In our thinking process, we do also try to correlate these two. In this long journey of human- civilisation or the culture, East and West both have used its all possible efforts in solving the problem of existence and other related problems as per their own systems.

The problem of existence is generally attempted to solve by pre- supposing the existence of imaginary super-natural forces. In Vedas, various natural forces of world like 'agni' (fire), 'vayu' (air), jala (water), 'varuna' (ocean) and trees are defined as 'devas' or gods. Sometimes, unseen powers of nature are called 'Devas' or gods. Till the end of composing 'Vedas', the number if gods has gone to the enormous extent. Later on all these gods were absorbed in an idea of an absolute God.

In 'puranic-age', an absolute God or 'Brahman' is regarded as the cause of production, maintenance and destruction of thid Universe. All beings arise from Him, live in Him, and are absorbed in Him. The same is also propounded by Vedantis.

Some thinkers say that the "curiosity, fearful mentality and creative activities of natural forces lead to think a divine power or 'God' in order to explain the overall problem of existence. But a thought can not rest unless it reaches the whole. Jainism, being one of the old Indian systems having its origin in pre-vedic civilisation has subscribing a more rational solution to the riddle of existence without any rigmarole. Jainism tries to find causes of the natural-phenomena in nature itself and causes of conscious functions in consciousness itself, thereby maintaining a logical tenable position.

1. Creation Paradox : While proving the existence of God, it is argued by Theists that Universe is an effect and hence if must have an efficient-cause. This intelligent-agent is God. The co-ordination, design and order of the Universe come from 'God'. Unorthodox thinkers subscribe a plea that what interest lies for 'God' in the infinite shifting of the cosmic dust ? Furthermore, we shall have to search for a causes of God Himself and so on and infinitum. Acarya Jinasena questions" If God created the Universe, where was He before creating it ? If He was not in space, where did He localize the Universe ? How could a formless or immaterial substance like 'God' create the world of matter ? If the material is to be taken as existing, why not take the world itself as unbegun ? If the creator was uncreated, why not suppose the world to be itself self-existing ?

Acarya Hemacandra too, argues that "in case it is maintained that one being can be self-subsistent. why not many others also who are uncreated and eternal similarly".

Another problem needs emphasis here. Why should God create this world at all ? If He has done so due to compassion, He should have made this world absolutely happy and not full of miseries and pains. Before creation, there was no object for whom compassion might have been felt by God ? Similarly, if it is maintained that an 'amurtika-Is'vara' exists and is responsible for creation, then the creation may be due to His personal whim or due to good and bad actions of beings or due to God's mercy on beings or due to God considering itself to be a play. None of the four alternatives gives us a creative account of God as a perfect- being. Acarya Vidyasagar remarks that "If the creation work is attributed to God , it will jeopardize His glory, His greatness, His holiness and ultimately project Him as a merciless personality. It is a true denial to His existence itself. All the systems who assign the creation-work to an absolute God, are really 'Nastika' Jainism placing God in His full glory, greatness, and holiness, is an 'Adarsa-astika darsana' (an ideal Theistic philosophy)".

Jainism and Realism of the west subscribe the idea of eternal and self-existent Universe. According to them, "there can be neither destruction of existing substances nor creation of existing ones; concepts of creation and destruction are applicable only to modes of eternal substances." It seems more plausible solution to the enigma of creation. With this note of eternity, several speculations about creation of the Universe by an absolute God or supreme personal God disapper in Jainism. Here, no God is necessitated to create thid self-existent Universe which "is so as it is in consequence of laws inherent in itself; that the laws of its own being do not permit it to be otherwise."

Thus, the whole Universe, according to Jainism, "is constituted of mental and material factors. It has existed from all eternity, undergoing an infinite number of revolutions produced by the powers of Nature without the intervention of any eternal deity. The diversities of world are traced to the five co-operating conditions of time (Kala), nature (Svabhava), necessity (Niyati), activity (Karma) and desire to be and act (Udyama)."

Part- II
The Sohema of God in Jainism can not be presented without some of its mataphysical postulations. Some popular tenets of Jainism are important to be mentioned here for completing the discussion on the concept of God.
(i) Jainism postulates Universe as a composite of six eternal categories of substances. Each substance is powerful enough to take its own course of modification. Out of these substances the Self and the Matter are in infinitia number. Only matter is 'muritaka' (form) while others are 'amurtika' (formless or non- physical). Only the Self and the matter are active substance whereas rest of six substances are 'udasina-nimitta' (inactive or passive) but are indispensable for the proper functioning of the Universe.

(ii) The beginningless mundane existence of the Self (which is due to the association with Karmas or subtle molecules of matter since infinite past) can be converted into the endless, pure and complete manifestation of consciousness of the self. This state is called as the state of 'perfection' or 'God'.

(iii) 'God' in Jainism is an epitome of 'pergection', 'Perfection' is nothing but the realisation of the pure nature of the Self, inherent in it. It can also be called as complete emancipatin from the bondage of Karmas.

(iv) Sometimes, some writers, use the term 'God' to denote celestial beings (a bit higher state of existence than human-beings). Here, the term 'God' is not used in the above sense.

'Perfection' : The self in Jainism is regarded as the abode of infinite attributes like 'ananta-jnana' (infinite knowledge), 'ananta- darsana' (infinite perception, ananta-sukha' (infinite bliss) etc. These all attributes can be generalised in one identity of the Self i.e. consciousness. Thus, complete manifestation of consciousness in form of complete knowledge, perception bliss etc. is called 'perfection'. This is the real state of Godhood. This Godhood is also devoid of all the humanely instincts of the self like, 'bhukha' (appetite), 'pyasa' (thirst), 'jara' (oldage), 'roga' (disease), 'janma' (birth), 'mrtyu' (death), 'bhaya' (fear), 'garva' (pride), 'raga' (desire or attachment ), dvesa (aversion), 'moha' (delusion), 'cinta' (anxiety), 'arati' (hatred), 'nindra' (sleep), 'vismaya' (surprise), 'mada' (vanity), 'sveda' (sweat) and 'kheda' (sorrow). These eighteen basic intincts of a 'samsari-jiva' are not found in God according to Jainism.

In case of 'samsari-jivas', the potentiality of becoming God has been obscured by Karmas (subtle molecules of matter) since a beginningless past. Acarya Kundakunda describes that this long chain of association of Karmas with the self is due to desire and aversions. These desires an aversions bring Karmas, Karmas lead to 'Gati' (four major grades of existence i.e. human-beings, celestial-beings, hellish-beings and plant &animal life), 'Gati' means body; body implies senses; senses lead towards objects of senses or attachments to senses and thid again to desire and aversion and so on ad-infinitum. This cycle can be put to an end. But it has no beginning at all (just like a seed which has no beginning still can be put to an end by destroying it in fire, after which the same seed can not grow as a tree).

Heraclitus, a famous Greek philosopher, is right in saying that "if a man cares for God, he must dig for it or be content with straw. If one wants pearls, one has to dive deep into the ocean or be content with pebbles on the shore." Those who care for 'perfection', must burn their all worldly desires and emotions in the fire of true-asceticism. This will enable them to realise 'perfection' or to attain Godhood. This, 'perfection' means realisation of the true-nature of the Self.

'Kevala-jnana' (Infinite Knowledge) : The problem of knowledge is both the strength and the weakness of philosophy. Some philosophers have challenged the knowing capacity of the Self. The Skeptical and Eclectical schools of ancient Greek were first to raise the question of knowability very strongly. According to them, "we can not know the nature of thing. Our senses tell us only how things appear to us not what they are in themselves."

This tendencey became prominent in Kant's philosophy. Kant argues that" the thing -in itself is thus unknowable by intelligence on any term; it must lurk in some recess of the Universe unknown and unknowable even by a divine intelligence." Similarly, the 'Carvaka' and the mimamsaka' are against the omniscient form of knowledge.

Jaina-Acaryas maintain that it is true that we do not the real things" drags us into the region of absurdity. Fernier rightly argues that "there can be an ignorance only of that, of which there can be a knowledge."

In 'Kevala-Jnana' or omniscience. "senses have no part to play; it is the Self, being a knower by nature and essentially constituted of knowledge, that comes fact to face with the complex reality and comprehends it immediately and simultaneously in its entirety with no effort on his part and with no effect on his spiritual constitution." A charge us generally imposed on the concept of 'Kevala- Jnana' that the 'Kevali' of Jaina is most dirtiest person in the world because he in knowing everything. Kundakundacarya defends that "The external objectivity dies not affect Him though He sees and knows everything completely because of absence of delusion and attachment towards worldly objects."

God as our 'ideal' for worship : The realistic philosophy and 'the Religion of humankind' must not exihibit the tendency of cloud-cuckoo-land of subjective fancy. 'Hence, as Pattison says" the 'ideal' is precisely the most real thing in the world; and those ranges or our experience such as Religion should have concerned with the 'ideal'. The highest Ideal for Jainas in 'Vitargi-Bhabvana' in form if 'Arugabtas' (liberated souls within the body) and 'Siddhas' (liberated souls without any physical existence). The Jainas worship these ideals to attain the same position. Some critics postulate that "there is hardly any place for devotion or worship or 'bhakti' in Jainism". It is hardly fair to father such an one-sided concept 'Decition' or 'Bhakti' means, it it is understood in right perspect, praying without any worldly motive which is the essence of prayer in Jainism. As long as there is demand in a prayer that prayer is not meant for God. Just because Jainas do not pray to God for His mercy or for His blessings, they are called 'Nastike' in the philosophical world. But the rejection of creator-God or administrator God is not the rejection of God. In fact "God is not as traditionally conceived the first cause and creator, but the last emergent in the series of emergents."

Depending upon above discussion and evidences one may say at best that it is unfair to call 'Jainas' as 'Nastika'. Every liberated self is regarded as 'God'. "The Thirthankaras, Arihantas and Siddhas, who have lived the mortal lives like us, but obtained liberation through personal efforts, are always there to inspire us. We are all potential 'gods for what man has done, man can do." The attitude of the Jaina-devotee is expressed in the following sloka :- "Him who is the leader of the path to salvation, who is the dispeller of mountains of 'Karmas' and who is the knower of all reality Him I worship in order that I may realise those very qualities of His." Therefore, Gods of Jainas are not supposed to watch and control true-discipline or hear and answer the prayers of devotees.

Mere presence of them in Universe ennoble us to prepare for our Destiny. Our destiny and our ideals can well be illustrated in the following verses of words worth a famous English-poet :

"Our destiny, our being's heart and home.
Is with infinitude and only there :
With hope it is, hope that can never dies,
Efforts and expectation and desire,
And something evermore about to be."

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Source : Article From 'Sixth World Jain Conference' (1995) Souvenir

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