Jainism & The Belief In God or Supreme Self

By Mr. V. Jayaram

One of the interesting features of Indian religious traditions is that one can be atheistic and yet religious a concept that is so alien to the western world that it is too difficult for many brought up in the traditional environment to accept such a notion as sensible. In Hinduism, Jainism and Buddhism belief in God is not a prerequisite to practice religion. What is more important is personal salvation through righteous conduct and assiduous practice of the teachings left behind by enlightened masters. Hinduism is not an atheistic religion, but offers a wide range of choices to followers to test their beliefs. In Hinduism also, belief in God is not an essential prerequisite for achieving salvation, though a desirable one. God is a huge enigma which no one can truly fathom. Students of modern science know how difficult it is to understand the origin and nature of material universe. If we have that much difficulty with the material universe imagine, the extent of the problem we have with knowing the spiritual universe through the limitations of our senses and our minds. Religious aspiration begins with a person's inborn inclination, according to his or her previous karma, leading ultimately through self effort to an inner opening in which Truth is perceived or experienced beyond the barriers of conditioned mind and limitations of scriptural or temporal authority. Religion is therefore a means for self exploration to arrive at Truth. It is not some authoritarian ecclesial dogma that suspends free enquiry and demands unconditional surrender to a scriptural injunction or messianic teaching under the weight of blasphemy or fear of persecution. In all the Indian religions, knowledge gained through personal experience is more valid than knowledge gained through some scripture or teaching.

Buddhism and Jainism deny the very existence of God as an absolute and eternal entity. They do not acknowledge a creator behind the world in which we live. In Buddhism, any discussion about God is regarded as futile because such a deliberation is of little value in the liberation of an individual. It would not lead to mitigation of human suffering or liberation of the individual. What matters most is personal effort and the sincerity with which the Eightfold path is practiced. The Buddha advised his disciples to remain in the here and now, mindful of their immediate perceptible world, to know the true nature of their existence and find suitable remedies to the problem of their suffering. If Buddhism does not care to confirm or deny the existence of God, leaving the matter rather inconclusive and unanswered, Jainism makes its stand very clear by emphatically denying the existence of God as a universal and absolute Self responsible for creation, leaving no scope whatsoever for ambiguity on the subject.

Paradoxical as it may sound, although Jainism does not believe in the existence of universal Supreme Self, it may be wrong if we categorize as atheistic. Jainism may say God has not created the universe, but it does say that the souls are divine and eternal. It believes in the sanctity of the worlds by finding divine souls everywhere, having the potential to reach their highest state of freedom, through their individual effort. For Jains God and divinity are not synonymous. A world devoid of God can still be divine and eternal. They perceive divinity or God nature in the sanctity of entire existence and in the eternal, individual souls who are intrinsically divine, having the ability to be according to their choices and actions. The world and the soul are permanent realities which cannot be denied. According to the Akaranga Sutra, "He who denies the world (of fire-bodies), denies the self; and he who denies the self, denies the world (of fire-bodies)."

So in Jainism God is replaced by individual souls or jivas, who are eternal, uncreated and indestructible, who inhabit the universe which is also uncreated and indestructible, subject to the movement of repetitive time cycles stretching over millions of years in which the souls pass through alternating phases of moral decline followed by spiritual recovery, just as mechanically and repetitively the day is followed by night and the night by day. The God of Jainism is not a boon giver or a provider of grace, but an ideal state of eternal purity and blissful consciousness, to which humanity can aspire through renunciation, intense self effort and purification. Jains aim to achieve the state of divinity not for the love of God or to be with God or become God because He is higher and superior, but for the sake of virtue, purity and the need to escape from the existential suffering to regain the soul’s lost freedom. In short in Jainism, there is no place for bhakti.

It is true that at some period in history the worship of Lord Krishna found its way into Jainism and Arishtanemi, the 22nd thirthankara, was linked to Lord Krishna. As a result, some Jains began worshipping Lord Krishna in a devotional way, leading to the formation of a community of Vaishnava Jains. However this development was due to the influence of Hinduism and not a true Jain tradition. The Mahapurana declares that one should reject all notions of some God creating this world. It questions, "If God created this world, where was He before creation and where is He now and how can an immaterial God create a material world?" It goes on to conclude, "Know that the world is uncreated, as time itself is, without a beginning and without an end… Uncreated and indestructible, it endures under the compulsions of its own nature, divided into three sections- hell, earth and heaven.”

Though the followers of Jainism do not acknowledge the presence of God, they acknowledge the existence of higher beings called arhats in heaven and also some gods who are embodied souls but with greater freedom and high degree of knowledge and intelligence. The arhats do not take any interest in the affairs of the world. They are completely indifferent to what goes on here. The followers of Jainism worship these arhats not because they want to gain some favors from them, but because the very act of worshipping them constitutes a good karma and leads to reduction in the inflow of karmic material. The gods on the other hand keep a watch on the activities of the world. They respond to our requests and sincere prayers and help us in our good deeds. Many of them have similar names as the gods of Hinduism but differ in respect of their status and potency. They are not aspects of Supreme Self but individual souls who have reached a higher state of existence through their good deeds.

Jainism believes that universe and all its substances or entities are eternal. It has no beginning or end with respect to time. Universe runs own its own accord by its own cosmic laws. All the substances change or modify their forms continuously. Nothing can be destroyed or created in the universe. There is no need of some one to create or manage the affairs of the universe. Hence Jainism does not believe in God as a creator, survivor, and destroyer of the universe.

However Jainism does believe in God, not as a creator, but as a perfect being. When a person destroys all his karmas, he becomes a liberated soul. He lives in a perfect blissful state in Moksha forever. The liberated soul possesses infinite knowledge, infinite vision, infinite power, and infinite bliss. This living being is a God of Jain religion.

Every living being has a potential to become God. Hence Jains do not have one God, but Jain Gods are innumerable and their number is continuously increasing as more living beings attain liberation.

Jains believe that since the beginning of the time every living being (soul) is attached with karma and also it is in delusion (ignorant) state of its true nature. The main purpose of the religion is to remove this delusion through self-knowledge and self-effort. This knowledge will remove karma which are associated with it from the beginning of time. When all karma get removed, the soul becomes liberated soul.

There are many types of karma. However they are broadly classified into the following eight categories :
• Mohniya karma
It generates delusion in the soul in regard to its own true nature, and makes it identify itself with other external substances.
• Jnana varaniya karma
It covers the soul’s power of perfect knowledge.
• Darasna varaniya karma
It covers the soul’s power of perfect visions.
• Antaraya karma
It obstructs the natural quality or energy of the soul such as charity and will power. This prevents the soul from attaining liberation. It also prevents a living being from doing something good and enjoyable.
• Vedniya karma
It obscures the blissful nature of the soul, and thereby produces pleasure and pain.
• Nama karma
It obscures the non corporeal existence of the soul, and produces the body with its limitations, qualities, faculties, etc.
• Gotra karma
It obscures the soul's characteristics of equanimity, and determines the family, social standing, and personality.
• Ayu karma
It determines the span of life in one birth, thus obscuring soul's nature of eternal existence.

While travelling on the path of spiritual progress, a person destroys all eight types of his karmas in the following sequence:

First Mohaniya (delusion), then Jnana varaniya (knowledge), Darasna varaniya (vision), and Antaraya (natural qualities) all three together. At this time, he attains keval-jnan and he is known as Arihant, which is also known as Tirthankara, Jina, Arhat, Kevali, or Nirgantha.

Lastly the remaining four karmas namely Vedniya (pleasure and pain of the body), Nama (body), Gotra (social standing), and Ayu (life span) are destroyed. At this time, he attains total liberation and he is known as Siddha.

The first four karmas are called Ghati karmas because they obscure the natural qualities of the soul. The last four karmas are known as Aghati karmas because they do not affect the qualities of the soul, but they are associated to the physical body of the soul. Once a person destroys all his Ghati karmas, he will definitely destroy all of his Aghati karmas before his death. No fall back can occur after the destruction of Ghati karmas.

Arihant : When a person destroys his four Ghati karmas, he attains keval jnana. He has regained the original attributes of his soul, which are perfect knowledge, vision, power, and bliss. He is omniscient of the past, present and future forms of all entities (living and nonliving beings) of the universe. He is still a human being. He remains in the state of blissful condition for the rest of his life. Arihants are classified into two categories :
• Tirthankar
• Simple kevalin
• Tirthankar
Immediately after attaining keval jnana, if a person establishes the four fold religious order of monks, nuns, sravaks (male householder), and sravikas (female householder) is known as Tirthankar. He preaches the Jain philosophy, religion, ethics, conducts to his followers.

Jainism believe that Twenty four Tirthankars are born during each descending and ascending part of the time cycle in this region (known as Bharat Kshetra) of the universe. No two Tirthankaras exist at the same time. Generally a Tirthankara is born when the religion is at its depression state. The new Tirthankar revives the same Jain philosophy. He gives a different form to the religion practice, which depends upon the time, place, and the social behavior of the human society of that time.

Example : Lord Mahavir preached five great vows for ascetics, while Lord Parshva preached four great vows. The vow of celibacy was included in the non possession category by Lord Parshav.

Simple-Kevali : The only difference between Tirthankara and simple kevali is that the latter does not establish the religious order. He remains in the state of perfect blissful condition for the rest of his life after attaining keval-jnan.

In the religious scriptures, the name Arihantas and Tirthankaras are interchangeably used because simple-kevalis do not play any active roles in the religious order. Tirthankar is also known as Jina, Arihant, Arhat, Arhant, or Nirgrantha.

Tirthankara : Founder of four-fold order of monks, nuns, laymen, and laywomen.
Jina : One who has conquered his, inner passions such as desire and hatred.
Arihant : One who has destroyed his inner enemies such as greed, anger, desire, and hatred.
Arhat : One to whom nothing can be secret.
Arhant : A spiritual acquirement leading a man to the state of an Arihant.
Nirgrantha : A religion of One who has gotten rid of all knots or attachments.

Both Tirthankars and Simple-kevalis (all Arihants) become Siddha after nirvan (death). All Siddhas are equal in qualities.

Siddha : Both the Tirthankaras and simple kevalis (all Arihants) destroy the remaining four Aghati karmas at the end of their present life. After their nirvan (death) all of them are known as Siddhas. They are totally free and liberated. They are free from the birth and death cycle. They do not possess body. They do not feel pleasure and pain, or joy and sorrow. They live as a pure soul in an ever-lasting blissful condition at the top of the universe (Lokakas) known as Moksha.

The quality and attributes of all Siddhas are same. However, they still maintain their unique identity and form.
Example : Lord Mahavir's soul as a siddha possesses the same qualities as of Shri Gautam Swami or Shri Bahubali's soul. However their souls remain unique individual and have different forms.

Jain Gods : Both Arihants and Siddhas are considered Gods of Jain religion. Arihats are perfect human beings and preach the Jain religion to the people after attaining keval-jnan. After death they become Siddhas. All Siddhas are perfected souls, living forever in a blissful state in Moksha.

Question : In the Namokar Mantra we pray to the Arihants (Tirthankara) first and the Siddhas second. Even though the Siddhas are perfected souls, have destroyed all (both Ghati and Aghati) Karmas, and are at the highest spiritual stage. While the Arihantas have destroyed only four Ghati Karmas and are at a lower (thirteen gunasthan) spiritual stage.

Answer : Arihants (Tirthnkaras) after attaining keval jnana (after destroying four ghati karmas), establish the four fold order of Jain religion. They preach the Jain philosophy, ethics and conduct. They explain the path of liberation and the qualities of the perfected soul or Siddhas. Without the teachings of Arihantas we would not have known Siddhas or liberation. For this reason we pray Arihantas first and Siddhas second.

The Four Fold order
Monks and Nuns (ascetics) : They practice self control and have given up all desires and earthly possessions become the spiritual practicer and teachers. They follow strictly five great vows (maha vrats).

Sravaks and Sravikas (lay followers) : They are not required to renounce the world, but are expected to discharge household duties by honest means and live a progressive pure life. They follow the twelve vows of lay people.

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