Few Definitions

By Muni Shri Nyayavijayji

'Jina' and 'Jaina' : The term 'Jaina' is derived from the term 'Jina'. And the term 'Jina' is the common name for the supreme souls who are totally free from all the feeling of attachment, aversion, etc., that defile the soul. It is a noun formed from the Sanskrit verbal root 'ji' meaning 'to conquer'. Thus, it meaningfully well applies to the supreme souls who have won victory over the feelings of attachment, aversion, etc. Arhan (the Worthy), Vitaraga (One free from attachment) and Paramesthi (the Supreme Divinity) are synonyms of 'Jina'. And devotees of Jina are called 'Jaina'. And the Religion propounded by Jina is called 'Jaina Religion'. Arhata Dharma (Religion propounded by the Worthy), Anekantadarsana (Philosophy of Non-one-sidedness), Nirgranthasasana (Teachings of the Knotless), Vitaragamarga (Path made and enlightened by one who is free from attachment)-these are the terms employed for the Jaina Religion and Philosophy.

Tirathankara : A soul attains the full manifestation of its sentiency as soon as all the karmic veils are totally removed. And the karmic veils are totally removed when the practice of spiritual discipline reaches its highest point. The birth in which this event takes place is the last birth for that soul. And that soul is regarded as having become the supreme soul in that birth. Such supreme souls are divided into two broad classes. The first class comprises tirthankaras (Makers of tirtha) who are from the very birth endowed with miraculous cognitive powers and extraordinary grandeur and sublimity. Many uncommon specialities are described as associated with them. We call a prince 'a king' even though he does not possess the kingdom, keeping in view the fact that he is going to possess it in future. Similarly tirthankaras are not omniscient from their very birth and hence they do not actually and primarily have tirthankarahood from their very birth, yet they are called tirthankara from their very birth, keeping in view the fact that they are going to attain tirthankarahood in future in that very birth. Having renounced their household life and taken to monk life, when they, on the attainment of the highest plane of the spiritual discipline, completely remove the nature-obscuring karmic veils and as a result acquire manifestation of their natural omniscience, they establish tirtha. What is the meaning of the term ' tirtha'? The term 'tirtha' here means the fourfold order of monks, nuns, laymen and laywomen. The principal direct disciples of a tirthankara compose scriptures on the basis of the preachings of the tirthankara. These scriptures are divided into twelve books which are known by collective name 'Dvadasangi (a group of twelve Anga works)'. The term 'Anga' is a technical name given to each of these twelve works. Angas are so called because they are 'limbs' of the entire body of the scripture. By the term 'tirtha' is also meant this group of twelve Anga works. Thus, tirthankaras are so called because they are the founders of the fourfold order as also because they are the authors of the meaning embodied in Anga works composed by their direct principal disciples. 

The second class comprises the omniscient, attachment-free, supreme souls who lack the above-mentioned specialities. So, they are called 'ordinary omniscient ones' (samanya-kevalins).

In the Vedic tradition, Dharmasastras (Hindu Law Books) divide one Time-cycle into four divisions called Yugas (Ages); they are Krtayuga, Tretayuga, Dvaparayuga and Kaliyuga. Each succeeding Age is having less duration than that of the immediately preceding one. It is also supposed that the regularly descending length of the Ages represents a corresponding physical and moral deterioration in the people who live during each Age, Krta being called the 'golden' Kali or the present Age the 'iron' age. Similarly, according to the Jainas, Cycle of Time ceaselessly and eternally moves on. It consists of two halves. One half (called utsarpini) represents the period of progress with the gradual increase in the life span, physical strength, prosperity, happiness, etc. And the other half (called avasarpini) represents the period of decadence with the gradual decrease in the life-span, etc. Either of these halves is divided into six parts called 'aras'. At present India and other regions are in the fifth part of the descending half-cycle; this fifth part corresponds to kaliyuga. Tirthankaras flourish in the third and the fourth parts of either half-cycle. Tirthankaras and the ordinary omniscient ones are never born again in this transmigratory world, once they attain the state of absolute freedom from embodiment. So, we have to understand that those who become tirthankaras are not different incarnations of one Supreme soul or God, but that they are souls different form one another. The Jaina philosophy does not accept the principle that after having attained absolute freedom, a soul comes again in this world in the form of incarnation.

As already stated, nine real constitute the subject-matter of the Jaina philosophical works. These nine reals are-jiva (soul), ajiva (non-soul), punya (auspicious karmic matter), papa (inauspicious karmic matter), asrava (inflow of karmic matter), samvara (stoppage of the inflow of karmic matter), bandha (bondage of soul with the inflowed karmic matter), nirjara (partial dissociation of the bound karmic matter from soul) and moksa (total and absolute dissociation of the bound karmic matter from soul).

Jiva : Soul is not amenable to sense perception as the physical objects are. But it can be known through the simple experience of self-awareness. A body (being a statue made of physical elements, viz., earth, etc.) is insentient. Hence it cannot have feelings: 'I am happy', 'I am unhappy'. If the body be soul, then why does the body treated as a 'corpse' not have the light of cognition? And why is such a body not considered to be a sentient being? As a matter of fact, the qualities, viz., cognition, desire, feeling, etc., are not found in the dead body. This proves that the body is not the substratum of these qualities. So some other substratum should be there for these qualities to reside in. The name given to this other substratum is 'soul' (='atman'), whereas the body constituted of elements of matter, viz., earth, etc. is physical and hence insentient. The physical body being insentient cannot be the substratum of the qualities of cognition, desire, feeling, etc., just as the physical objects like pots, clothes, etc., being insentient cannot be the substrata of these qualities.

There are five sense-organs in a body. But the soul who uses them as instruments is different from them. It cognises colour, etc., through the instrumentality of the sense-organs. It sees colour with the eyes, experiences taste with the tongue, grasps smell with the nose, hears words with the ears and cognises touch with the skin. To illustrate, one makes a writing pen with a knife, but the maker and the knife are different; one cuts grass with a sickle, but the cutter and the sickle are different; one sees a pot with the instrumentality of a lamp, but the seer and the lamp are different. Similarly, the soul cognises colour, etc., with the sense-organs, but the cogniser, the soul, is different from the sense-organs which it uses as instruments of cognition. The soul requires the assistance of the sense-organs as instruments to cognise physical things but on that account the sense-organs, the instruments of cognition, and the soul having cognition through their instrumentality cannot be regarded as one. A dead body does have five sense-organs, yet it cognises nothing through them. Why? It is because the soul that cognises things through sense-organs is different from the sense-organs. Moreover, it should be borne in mind that there are five sense-organs in a body; now if we regard them as souls, there will be a undesirable contingency of there being five souls in one body.

We know that a blind man remembers the things seen by him in the past when he was not blind. If sense-organs were souls, this phenomenon will not be possible. Things seen by the visual sense-organ in the past can be remembered neither by the visual sense-organ nor by any other sense-organ-not by the visual sense-organ because it is not existent, nor by any other sense-organ because it is a rule that only the one who has seen the things in the past can remember those things later on, and any other sense-organ has not seen the things in the past. To explain the phenomenon in point, we have to posit some entity that has seen the things in the past and remembers those very things later on. This entity is given the name 'soul'. Soul that has seen the thing in the past through the visual sense-organ remembers that very thing later on even when it is devoid of the visual sense-organ. Soul can remember the thing experienced in the past because the past experience has left behind its impressions which the soul continues to retain and carry with it, and it is these impressions, when revived, that give rise to the memory of the thing which was the object of that experience.

We do have the experience in the form 'I saw a particular thing, then I touched it, and after that I smelt and tasted it'. If we reflect a little on this experience, it will become quite clear to us that the one who saw the thing, the one who touched it, the one who smelt it and the one who tasted it are not different but one and the same. Who is that one? It cannot be a visual sense-organ, because its function is only to see and not to touch, etc., also. It cannot be a tactile sense-organ because its function is only to touch and not to see, etc., also. Similarly, it cannot be an olfactory sense-organ or a gustatory sense-organ, because the function of the former is to smell and that of the latter is to taste. This fact doubtlessly proves that the one who sees, touches, smells and tastes is different from sense-organs. And that is the soul.

Soul has no colour whatsoever. So like physical objects, it is not perceived by the visual sense-organ. But on that account it cannot be said that it does not exist. Through physical atoms are not amenable to visual sense perception, their existence is accepted on the basis of inference. Any gross physical object requires its material cause for its production. This material cause, itself being an effect, requires its own material cause for its production. This process will go on ad infinitum, if atoms are not posited as the ultimate cause of all physical effects. Thus is proved the existence of physical atoms. Similarly, means other than sense perception prove the existence of the soul. If atoms having physical qualities cannot be grasped by sense perception, how can one expect the soul bereft of physical qualities to be an object of sense perception?

Many times we observe that the acts performed by a person do not give their fruits to that person in his entire life and that the fruits he enjoyed in his entire life are not the fruits of the acts he performed. Many times we see that a good man suffers from poverty and miseries throughout his life, while a rascal wallows in luxuries throughout his life. We cannot account for this anomaly by the seen causes. So we are left with no other alternative but to posit on the one hand a previous life before the present birth, where lie the causes (good or bad acts) of the fruits he experienced in the present birth, as also to posit on the other hand a life beyond the death of the present body, where he will enjoy the fruits of the acts performed in the present birth. And we can easily understand that which was in the previous birth, is in the present one and will be in the next one, can be neither the body nor the sense-organs, but is something else. This something else is a sentient substance, the soul. And we should also bear in mind that all acts do not bear their fruits in the birth in which they are performed. Acts are momentary. So, how can they give their fruits afterwards when they themselves are non- existent? Acts give their fruits through their impressions which serve as a link between acts and fruits. Though acts are momentary, they leave behind their impressions on the soul. These impressions remain associated with the soul till the soul enjoys their fruits at the destined time. These impressions are material and called 'karma'.

In this world some are happy while others are miserable, some are intelligent while others are dull, some are rich while others are poor, and some are masters while others are servants. We observe infinite inequalities and differences of this type. These differences are not possible without their causes. Again, an intelligent person does not acquire the desired object in spite of his repeated attempts and strivings, while a dullard gets the desired object even without the least attempt. Innumerable such events happen before our eyes. Twin brothers born of the same mother differ in their growth and development and their life-styles differ widely. What is the cause of these anomalies and differences? They cannot be ungoverned and causeless. There must be some cause that governs all these seemingly causeless differences. This cause is karma (material impressions of the past acts). In this way, the wise philosophers have proved the existence of karma. And the existence of karma automatically proves the existence of soul. It is because karma (in the form of fine material particles) which causes happiness or misery to soul is associated with the soul from the beginning less time. And, because of its association with karma, the soul transmigrates from birth to birth in the world. Once we are convinced of the existence of soul and karma nothing is required to convince us of the existence of life after death (paraloka).

If the soul performs auspicious, wholesome and good acts in the present birth, its next birth will be good. On the hand, if it performs inauspicious, unwholesome and bad acts in the present birth, its next birth will be bad. An auspicious or an inauspicious act leaves behind correspondingly an auspicious or an inauspicious impression upon the soul. This impression is a group of material atoms of a special type. It is called 'karma'. So karma is a group of material atoms of a special type attracted towards and bound with the soul on account of its activity. New karmas (groups of material atoms of a special type) go on associating themselves with the soul and old karmas go on dissociating themselves from the soul after having given their proper and complete fruits to it. These two processes go on simultaneously every moment. Karmas bound with the soul simply continue to exist there inactive till the next birth or through many births without rising to give their fruits, they cause the soul to experience their good or bad fruits. There is a specific period of time within which the soul can completely experience the fruit of a particular karma once it has started to experience it. As soon as it completes the experience of the fruit, the karma of which it is the fruit gets dissociated from the soul. The present birth and the future births of the soul are governed and conditioned by the force of its accumulated karmas.

Thus we have proved the soul as an independent substance different from the body and the sense-organs on the basis of the above-stated logical reasons and arguments as also on the basis of the feeling 'I am happy, I am unhappy' experienced not by the body or the sense-organs but by our innermost self.

Akasa : For the Jaina thinkers, space is an independent substance. It is devoid of colour, odour, taste and touch. It is infinite in extent. It is present everywhere, it stretches not only over the universe, but also far beyond it over the non-universe. All other substances are confined to the universe only. Thus, no substance is so extensive as the space substance is. The pervasiveness of space is infinite. Space is one in number. It is one and will remain one for ever. As it is present everywhere in the universes, the possibility of movement from one place to another is rejected in its case.

The function of space is to offer room to other substances. Other substances exist by their own nature. There is no doubt about it. But they require something to exist in. They do exist by themselves. But wherein do they exist? They exist in space. Their existence is not the same as space. Nor is space an aspect of them. It is a fundamental substance different from them. Thus, space is a universal container in which all other substances are contained.

That space which is related to the universe is called the universe-space (lokakasa) and that which is beyond it is called the space-beyond-universe (alokakasa). The special condition which gives rise to this division of space into the universe-space and the space-beyond-universe is the presence or otherwise of the two substances, viz. the medium of motion (dharma) and the medium of rest (adharma). These two substances are present in all directions and that region which is covered by their presence is given the name 'universe' ('loka'). And the region which falls outside this universe is given the name 'region-beyond-universe' ('aloka'). As already stated, it is only with the assistance of these two substances that souls and material objects move from place to lace and rest. As these two substances are absent in the region-beyond-universe, there exists neither an atom nor a soul therein. And neither an atom nor a soul can cross the limit of the universe and move into the region-beyond-universe, because the region-beyond-universe is devoid of these two substances. Then, what is there in the region-beyond-universe? There is nothing in it. It is simply of the form of pure space. That pure space in which at no place is present either an atom or a soul or a physical object is the space-beyond-universe.

There is yet one more logical argument to prove the division of space into the universe-space and the space-beyond-universe through the presence or otherwise of the two substances, viz. the medium of motion and the medium of rest. It is as follows: The Jaina scriptural principle is that the soul moves upward as soon as it becomes completely free from all material karmic atoms. To illustrate this point, the Jaina scriptures give an instance of a gourd. The gourd pasted with clay, sunk in water, at once comes up on the surface of water as soon as the clay is completely washed away from it. Similarly, the soul bound with material karmic atoms becomes bodyless and moves upward as soon as it completely dissociates itself from all those material karmic atoms. But what is the limit of its upward motion? Where will this upward motion end? This is an important question. The answer to it cannot be found unless the division of space into the universe-space and the space-beyond-universe through the presence or otherwise of the medium of motion and the medium of the rest is accepted. The acceptance of this division of space offers a solution of the problem posed. It is because now we can say that the medium of motion, the assisting cause of motion, is present in the upward direction up to the highest point of the universe, so the upward motion of the soul freed from material karmic atoms stops as soon as it reaches the highest upward limit of the universe and there it stays; beyond that limit the medium of motion being absent it cannot move further. If these two substances were non-existent and consequently no division of space into the universe-space and the space-beyond-universe were possible, then the questions as to where the upward motion of the liberated soul stops and as to where it rests could never be answered satisfactorily.

Pudgala : All physical objects from an atom to the grossest object are given the technical name 'pudgala'. This term 'pudgala' is a compound formed from the two verbal roots, viz. 'pur' and 'gala', the meaning of the former is 'to fill, to augment', that is, 'to conjoin, to integrate', and that of the latter is 'to decay, to wane', that is, 'to disjoin, to disintegrate'. The two processes of integration and disintegration we experience in our bodies and physical objects are incessantly going on. Every moment some free atoms get integrated into an aggregate and simultaneously some integrated atoms get disintegrated form it. Again, this name 'pudgala' is meaningfully applicable to even an atom as it integrates itself into and disintegrates itself from another atom or the aggregate.

An atom is the ultimate unit of matter (pudgala). The object that comes into being as a result of the combination of atoms is called an aggregate (skandha).

To have the physical qualities of touch, taste, smell and colour is the nature of matter. This constitutes its corporeality (murtata). Corporeality means the state of an assemblage of all the four physical qualities, viz. touch, taste, smell and colour. For the corporeal, even the term 'rupi' ('one having rupa') is used. But here 'rupi' does not mean 'one having rupa (colour) alone'; here it means 'one having rupa (colour), etc.'. From this it becomes quite clear that the reason why all the substances except matter are called arupi (devoid of rupa) is not that they are devoid of nature ('rupa also means nature'). If they were really devoid of any nature whatsoever, they would be absolutely non-existent and unreal like a hare's horn. As a matter of fact, each of them has its own specific nature, but it being bereft of four physical qualities is called arupi.

Touch is admitted to be of eight types, viz. hard, soft, heavy, light, cold, hot, unctuous and arid. Taste is of five types, viz. pungent, bitter, astringent, sour and sweet. Smell is of tow types, viz. good smell and bad smell. Colour is of five types, viz. black, green, red, yellow and white. Thus, the types of all the four physical qualities are twenty in all. But each of these twenty types of physical qualities again has numerable, innumerable and infinite sub-types when viewed from their different degrees of intensity.

Physical objects having soft touch do not exhibit the same degree of softness. They have different degrees of softness. On this account, though generally speaking the soft touch is one, it is divided into numerable, innumerable and infinite types according as the degrees of intensity it exhibits. Similarly, the same logic is applicable to the hard touch and the modes of taste, etc.

Sound, light, shadow, hot radiation and darkness are the forms of matter.

According to the Jaina thinkers, all atoms are qualitatively the same. There are no four classes of atoms. Atoms combine to form an aggregate when they manifest the required degrees of cohesiveness and aridness. The combinatory urge in atoms is not due to external agency but to their degrees of cohesiveness and aridness. Atomic combination is of tow types - one giving rise to dimension and shape and the other not. The Jaina thinkers recognise the possibility of an aggregate occupying that much space which a free atom occupies.

Pradesa : Medium of motion, medium of rest, space and matter - these four insentient substances and one sentient substance soul are possessed of many space-points. A space-point means the most subtle (that is, indivisible ultimate) unit. All understand that the ultimate indivisible units of physical objects like a pot, a piece of cloth, etc. are atoms. And these atoms are called space-points so long as they are integrated into the whole (avayavi). But when they are disintegrated from it and are free, they are called atoms. In other words, when atoms are in a free state, they are called atoms (parmanu); but when they are in an integrated state, they are called space-points (pradesa). The space-points of the above-mentioned four non-physical substances are of a special type. They are mutually absolutely inseparable and form a perfect unity. They are never disintegrated or separated from their substances as those of a physical object like a pot are. They are identical with their substance; they together form an impartite unity. The four substances under consideration which have space-points of this type are eternal.

Punya & Papa : The term 'karma' means mental, vocal or bodily act as also a trace or an impression that the act leaves behind on the soul. In the present context, the term 'karma' has the latter meaning and consequently the meaning 'the karmic matter constituting the trace'. The trace is material in nature and bears its fruit in future in this or the next life. The karmic matter of the form of the trace gets bound to the soul on account of its mental, vocal or bodily acts and gets dissociated from it as soon as it bears its fruit. It remains bound with the soul till its fruition is fully experienced y it.

he formulation of karma theory is the result of the Jaina thinker's sincere efforts to find answers to the following questions: All souls are equal by nature. What causes inequality in them? What explains the born diversity among different individuals? What is sit that gives rise to unequal and vastly diverse states experienced by even one and the same individual at different times?

The consistency of the life of a soul - the life stretched in the three divisions of time - depends on karma. Again, the theory of rebirth is a natural corollary of the theory of karma. Every act must necessarily be followed by its consequence. If the consequences of our acts have not been experienced in the present life, they necessarily demand a future life for fruition.

The auspicious acts form and leave behind auspicious traces on the soul. The auspicious traces, material in nature, lead the soul to the attainment of the means of happiness, viz. health, wealth, fame, good family, long life, etc. On the other hand, the inauspicious acts form and leave behind inauspicious traces on the soul, and these inauspicious traces, material in nature, lead the soul to the attainment of the means of misery. The karmic matter constituting the auspicious traces is regarded as auspicious and the karmic matter constituting the inauspicious traces is regarded as inauspicious.

Karmic matter is classified into eight fundamental types. They are: knowledge-covering (jnanavarana) karma, vision-covering (darsanavarana) karma, feeling-producing (vedaniya) karma, deluding (mohaniya) karma, logevity-determining (ayuh) karma, body-making (nama) karma, status-determining (gotra) karma and obstructive (antaraya) karma. We shall deal with them later on. Of these eight types, knowledge-covering karma, vision-covering karma, deluding karma and obstructive karma are inauspicious because knowledge-covering karma veils the faculty of knowledge, vision-covering karma obscures the faculty of vision, deluding karma deludes and confuses the soul - that is, obstructs right inclination and right conduct - and obstructive karma obstructs our attainment of the desired objects. Each of the remaining four types of karmas are auspicious or inauspicious. Body-making karma causing bad and repulsive bodily traits, longevity-determining karma causing longevity of the infernal class of beings, status-determining karma responsible for the low status, feeling-producing karma producing painful experiences - these are inauspicious karmas. Contrary to them, body-making karma causing good and attractive bodily traits, status-determining karma responsible for the high status, feeling-producing karma producing pleasant experiences and longevity-determining karma causing longevity of the heavenly class of beings, human class of beings and animal class of beings-these are auspicious karmas.

Asrava : The entire universe is full of karmic matter. The inflow of karmic matter into a soul takes place on account of the soul's activities. So, these activities themselves are also regarded as the inflow of karmic matter.

Through soul's mental, vocal and bodily activities the karmic matter is attracted towards the soul, flows into it and gets bound with it. The auspicious activities cause the bondage of auspicious karmic matter, and the inauspicious activities cause the bondage of inauspicious karmic matter. The bodily operations like violence, theft, incontinence, etc. are cases of inauspicious bodily activities; those like mercy, donation, continence, etc. are cases of auspicious bodily activities. True but blameworthy speech, false speech, harsh speech and the like are cases of inauspicious vocal activities; blameless true speech, soft speech, civilised speech and the like are cases of auspicious vocal activities. Thinking ill of others, thinking of injuring others and the like are cases of inauspicious mental activities; thinking well of others, feeling happy on seeing others flourish and the like are cases of auspicious mental activities.

The auspicious or inauspicious character of bodily or vocal activities depends on the auspicious or inauspicious character of the accompanying mental operation or state. The main cause of the bondage of auspicious or inauspicious karmic matter with soul is mental activity. And the vocal and bodily activities are regarded as causes of bondage insofar as they assist mental activity.

Samvara : For the stoppage of the inflow of karmic matter into a soul, the Sanskrit term 'samvara' is used. This term is formed two words, viz. a preposition 'sam' and verbal root 'vr'. The verbal root 'vr' prefixed with preposition 'sam' yields the meaning 'to stop, to prevent'. Highly spiritual internal states of the soul, causing control and restraint of the mental, vocal and bodily activities, effect the stoppage of the inflow of karmic matter. So, even those spiritual internal states as also the controlled and restrained threefold activities themselves are regarded as the stoppage of the inflow of karmic matter. The Sanskrit term 'asrava' is derived form the verbal root 'sr' meaning 'to ooze', prefixed with the preposition 'a'. Hence, it means the inflow of the karmic matter into the soul, or the activities through which this inflow takes place. And the prevention of the inflow is called 'samvara'. The higher the spiritual stage, the thinner is the inflow of karmic matter. The greater the cessation of the inflow of karmic matter, the higher is the spiritual plane attained by the soul.

Liberation (Moksa) : On account of the removal of the causes of bondage as also on account of the dissociation of the bound karmas, there takes place the total and absolute dissociation of all karmas. This is liberation. In liberation the soul is totally and absolutely free form all karmas and consequently established in its pure and pristine state. To move upward on the total and absolute removal of all the karmas is the nature of soul. We have already given an instance of a gourd to explain this phenomenon. Moving upward when the soul reaches the end of the universe, it stops there and rests there. It cannot move further upward because beyond the upper limit of the universe there is no medium of motion, an assisting cause of motion, there. Nor can it move back downward, because it has no weight, not sideways, because it is devoid of any urge generated by karmas.

In the state of liberation the soul is absolutely free from all karmas, the hampering and defiling adjuncts. And consequently it does not have body, sense-organs and mind altogether. So, bliss or happiness that the liberated experiences is not conditioned and perverted by them. It is eternal, infinite and pure. It is indescribable and matchless. All sensual pleasures taken together of all the three worlds are nothing before the highest natural bliss of the liberated. Some have doubt in their mind: How can there can be any pleasure or happiness in the state of liberation because in that state there is total absence of all the means of sensual pleasure? In liberation, there are no gardens, no women, no vehicles, no sweet dishes, etc. But how can we forget that all the miseries a soul experiences in the world are due to its desire for sensual pleasures? Afflictions due to desire for sensual pleasures are the only afflictions that we find in the world. The reason why we enjoy sweet and delicious dishes is that we are afflicted with hunger. When one's belly is full, one does not like even the nectar-sweet food. We do not like to wear in scorching heat of the summer sun those very clothes which e like to wear in winter to remove sufferings due to cold. One who has sat for long, wishes to walk. And one who is tired of walking, wishes to sit and rest. Enjoyment of sensual pleasures at the end appears as unfavorable as it has appeared favorable in the beginning. How queer are the events in this world? Do the objects that we regard as means of happiness produce any positive happiness besides some relief? When a suppurated boil bursts we experience relief. But that is no real positive happiness. It is merely subsidence of pain. The pleasure we experience in sensual enjoyment is nothing but subsidence of pain and distress. And how long does this sensual pleasure continue? It is perishable. It is momentary. Within a moment it disappears and again a whirl-wind of miseries, afflictions and distresses rises. And that slight sensual pleasure is not a positive state of happiness, but simply a negative condition of the absence of misery. Again, it is always mixed with grief and sorrow. Are there in this world only a few distresses and agonies due to attachment and aversion? Are there only a few attacks of diseases and sorrows? Are all these situations pleasant? Is the degree of distress and dissatisfaction not infinite times more than that of peace and satisfaction?

One who is suffering from eczema, experiences pleasure in scratching skin affected with it. Others do not have any desire to scratch skin, nor do they experience pleasure in doing so. Similarly, those who are afflicted with desires arising from delusion or nescience find pleasure in activities inspired by it. But how can others (i.e., those free form delusion, nesscience and hence from attachment, or the liberated ones) find pleasure in such activities? Sensual pleasure experienced in the enjoyment of worldly objects is like the pleasure experienced in scratching skin affected with eczema. The liberated souls, who are completely cured of the disease of delusion, always remain blissfully engrossed in their pure natural state. Such bliss as is there in the absolutely pure state of soul (i.e., in liberation) is ultimately real, perfectly pure and completely unmixed with sorrow. The Indian philosophers have given to such supreme souls as are absolutely pure, supremely blissful and perfectly luminous (i.e., omniscient) various names, viz., Suddha (the pure), Buddha (the Enlightened), Siddha (the Perfected), Niranjana (the Unstained), etc.

Liberation is attained through human body only. Heavenly gods are by nature lacking in restraint. So, it is not possible for them to attain the supreme state of liberation directly from their state of godhood. All worldly souls are divided into two, viz., the bhavyas and the abhavyas. The bhavyas are those who are capable of attaining liberation, whereas the abhavyas are those who are not capable of attaining liberation.

Isvara : According to the Jaina philosophical works, the definition of God is as follows: God is that soul who has completely removed all the karmas. Thus He is not in any way different from the liberated soul described above. The defining characteristic of Godhood is identical with that of liberation itself. To attain liberation is to attain Godhood. The meaning of the term 'Isvara' is 'powerful'/ So, the term 'Isvara' can very well apply to the soul that has become powerful by attaining its perfectly pure nature constituted of four characteristics, viz., infinite knowledge, infinite vision, infinite power and infinite bliss.

The basic idea of God is one in which He is characterised by the fourfold features of infinite knowledge, infinite vision, infinite power and infinite bliss. Thus, the undisputable nature of God is constituted of these four qualities. We must recognise that every living being is essentially pure and has the capacity of fully developing its own nature. We must recognise, in other words, that every creature is God in potentiality and that when thus developed to perfection, this potential God in a living being appears in its true light, i.e., as a full-fledged God with His fourfold infinities.

Jaina philosophical works maintain that by constant practice of spiritual discipline spiritually right knowledge and right conduct, the means of liberation, gradually develop and ultimately attain perfection, all the coverings get removed and all the bondages are cut off. As a result, the soul's natural qualities of knowledge, etc. get fully manifested. To attain this state is to attain Godhood.

It is a Jaina doctrine that one who steadily advances on the path of spiritual development and makes right efforts to attain the state of absolute purity, i.e., liberation, can well become God. The Jaina thinkers do not maintain that there is only one God. For them, there are many Gods. In spite of this, there are reasons for our regarding them as one. As all perfected souls possess infinite knowledge, infinite vision, infinite power and infinite bliss, they are absolutely alike. And their absolute likeness is the cause of our considering them to be one as also of our applying the term 'one' to them. Again, all the perfected souls being uniformly formless, they interpenetrate with one another as do the lights of different lamps. Hence, they in their indistinguishable and undifferentiable collective form are viewed as one and consequently the term 'one' is applied to them. Waters collected from different rivers and wells, when mixed, interpenetrate with one another. So, we do not recognise their difference and treat them as one. Thus it is not contradictory and improper to regard manyu perfected souls as one God (Isvara or Bhagavan) from this standpoint.

Liberation : There may arise a doubt in our mind: According to the law that a thing that is produced is necessarily destroyed some time, liberation too must end some time as it is produced; so its being eternal is implausible and untenable.

To remove this doubt from our mind, we should know that liberation is not something producible. Liberation is nothing but the complete removal of all karmas from the soul. No new thing (quality) is produced in it, so there is no question of its destruction or and. When the clouds move away , the bright sun shines in its fullness. Similarly, when all the coverings of karmas are removed from the soul, all its qualities get fully manifested, in other words, now the soul is manifested fully in its original nature which is luminous sentiency. This is liberation. Now tell us, what is produced here?

The soul that has attained absolute purity on the total removal of all karmas never again binds any karma and consequently is never born again in this world. Umasvati writes: "When a seed is completely burnt, no sprout is produced from it. Similarly, when the seed of karma is burnt, the sprout of birth does not grow out of it."

The cycle of birth and death depends on soul's bondage with karma, and the bondage depends on the unctuousness of attachment, aversion and delusion. How can those who have become absolutely pure, absolutely free from the defilements of karmas, have the unctuousness of attachment, aversion and delusion? And how can there be any possibility of their being bound again with karmas? We cannot even imagine such a situation. And it is only on this account that the Jaina thinkers consider it to be absolutely impossible for the liberated soul to be born again in the world and thus to be caught again in the cycle of birth and death.

God is not World-Creator : One of the Jaina doctrines is that God is not the creator of the world. The Jaina scriptures contend that in the worldly cycle of birth and death, revolving by the force of karmas, there can be no place for the creatorship of God, who, according to the Jaina, is absolutely free from attachment and desires. The entire world constituted of the sentient and insentient substances is governed by the lows of Nature. Pleasures and pains experienced by a living being depend on the material traces (karmas) left by the acts performed by it. Absolutely pure and attachment-free God is not pleased with some, nor is He displeased with others. This is because He is supreme soul with no taint or defilement whatsoever and absolutely free from attachment.

Worship of God Necessary : Regarding the doctrine of God as not world-creator, there arises a question: What is the use of worshipping such God? That is, if God is free from attachment and consequently is neither pleased nor displeased, then what is the use of worshipping Him? But the Jaina philosophers say that worship of God is not to please Him, but to purify one's own self. It is highly useful and spiritually beneficial to worship God who is absolutely free form attachment and aversion. One should worship such God in order to cleanse one's own soul of attachment and aversion-the only cause of all miseries. The soul is by nature as pure as a crystal. But it is highly tainted with the defilements of attachment. aversion, delusion and desires. The pure crystal assumes the red colour of the red flower placed in its vicinity. Similarly, the soul gets tainted with attachment and aversion as soon as it comes in contact with them. The degree of the influence of the taint depends on the degree of their contact. From this follows the necessity of our seeking and securing good purifying situations as also of our living through them. The nature of attachment-free God is absolutely pure and peaceful. Tainting influences of attachment and aversion are totally absent there. So, by worshipping Him, by contemplating on Him, the feeling of non-attachment arises in the worshipper and gradually advancing on this path, he can ultimately become attachment-free. It is a common experience that in the company of a beautiful woman one generates a feeling affection and that of an unperturbed and calm monk causes the experience of calmness and mental peace. The company of the good inculcates good qualities; and that of the bad, bad qualities. 'Good company, good influence; bad company, bad influence' so the saying goes. Now, imagine as to how beneficial the company of the attachment-free God can be. What is meant by His company? His company means to recall Him to one's mind, to contemplate on Him, to praise Him and to worship Him. His constant and close company has the purifying influence on the worshipper, with the result that the vicious feelings of attachment and aversion start subsiding. This is the prime and real fruit of worshipping God. He expects nothing from the worshipper nor does He favour him with something. The devotee worships him simply to elevate his soul spiritually. Making God an object of his worship and meditation, the devotee earns the proper fruit, viz., internal purity.

One who goes near fire is relieved of shivering pain due to cold simply on account of the nearness of fire. Fire does not call any person, nor does it give any fruit to anybody. Similarly, by the fire of meditation of God the cold of attachment by itself disappears and the fruit of spiritual development or internal purity is attained. Constant recalling of the good qualities of God to mind removes mental impurities, causes the development of internal purity and leads the soul on the path of spiritual progress. The devotee attains this fruit by his own spiritually elevating efforts, and not by the grace of God.

It is true that the person who passes his time in the company of a prostitute acquires bad desert. But who gives him bad desert? To regard the prostitute as a giver of the bad desert is not proper because firstly she does not know what the bad desert in another person. So, it is only the impurity of one's own mind that is the cause of one's bad desert. This is easily understandable. From this follows the principle that the cause of one's pleasure and pain is one's own karma which is ultimately governed by one's mental states. And the means by which one can make mental states good and wholesome one can achieve spiritual progress and attain happiness and calmness. Thus, worship of God ultimately leads the devotee to spiritual welfare.

In short, according to the Jainas, God is not the creator of the world. For them, He is a perfected soul. He is absolutely pure. He has destroyed all passions and removed all impurities. As a result of this, He manifests infinite knowledge, infinite vision, infinite bliss and infinite power. This is the reason why he is regarded as God. By meditating on his pure qualities, the Jaina reminds himself daily of the possibility of attaining this highest state. He purifies his mind by the contemplation of the pure and strengthens his heart for the uphill journey to liberation. Worship, for the Jaina, is not seeking for mercy and pardon.

-----------------------------------------------------

Source : From 'Jaina' Philosophy and Religion Authored By Muni Shri Nyayavijayaji Translated By Nagin J. Shah

-----------------------------------------------------

Mail to : Ahimsa Foundation
www.jainsamaj.org
R9111