Neither a beginning, nor an end

Jaina cosmogony offers a different perspective of creation, time and the cycle of life, writes Ashok Vohra...

In Jainism, the study of the cosmos talks about a cyclical notion of time. Cosmic cycles, according to Jain doctrines, comprise utsarpini - the age of expansion, and avasarpini - the age of contraction or decay. We are in the avasarpini age. Based on this conception of time the Jainas conclude that the belief in a definite beginning of the cosmic universe is illogical and unconceivable. For, if time is cyclical, then, as in a circle there is no definite starting point, for time, too, there cannot be such a point. Any point, depending upon one's need and context, can be taken to be the starting point.

Jainas do not believe in a God who creates the universe. Because, if there were a Creator God, then one would have to logically infer that the said God was 'non-creative' before the beginning of the universe and then, suddenly, without any apparent reason, simply changed His mind to become creative. Such a conception of God is thought to be illogical.

Therefore, the universe comprising jivas or souls, and ajivas or beings that have no souls, has to be eternal. Ajivas are objects of enjoyment of jivas. The jiva is a knower and an actor who enjoys the rewards of his deeds, that is, karmas. Jivas are happy or miserable in accordance with the deeds they have accumulated in their present or past lives.

Jivas are identified with consciousness. Consciousness is not an accidental product of matter as was believed by the Carvakas, the materialists. Jivas, on the other hand, can exist independently of the body. The association of jivas with the body is the sole cause of birth and death and it is not their essential property. It is a paryaaya - a modification of the soul. Just as muddiness of water is a modification in the true nature of water due to the water's accidental mixing with soil, the modification of the jiva as bonded is the outcome of its accidental association with its karmas. Depending on the kind of or intensity of karmic bondage, the souls that dwell in the cosmos are classified into four kinds. First there are gods or devas. These gods are embodied beings. They dwell in the heavens. They are higher (more evolved) than human beings in the scale of evolution. They, however, are subject to birth and death, just like human beings. Due to their accumulated good karmas they are born in the heavens, they enjoy the fruits of their deeds, and die when the effects of their good deeds are exhausted. Nevertheless, to attain liberation - liberation from the bonds of karma - devas have to be born on earth in the form of human beings.

Human beings are the second group of jivas inhabiting the cosmos. Triyaks - animals and the vegetable kingdom form the third group of jivas and they occupy a place lower on the evolutionary scale than do human beings. The group of jivas lowest in the order are called naaraks - the beings inhabiting 'Hell' or the lower nether regions. These four groups are in bondage. They are subject to the cycle of birth and death because of their ignorance about their true nature that is essentially pure, perfect, conscious, all-encompassing and divine. To become a kevali or the liberated soul, one has to make efforts and follow the threefold path of right faith - faith in the teachings of the Jainas, right knowledge - comprehensive understanding of these teachings, and right conduct (practicing the five vows, namely, ahimsa or nonviolence, satya or truth, asteya or non-stealing, brahmcarya or celibacy, and aparigraha or non-attachment with the world. The jiva who realises its true nature transcends the world of relativity and evolves to the stage where there is no desire, no more action and consequently no limitation and bondage. The pure jiva is known as the siddha, kevalajnani or the perfected soul. As opposed to it, the samsari jiva - the jiva in the world - is invariably incarnated in a material body. The sansari jiva in his understanding of reality is limited by the organs of his sense perception and thought, and the siddha has a direct, immediate, intuitive, non-perceptual and non-conceptual grasp of his true nature as well as reality.
(The writer is professor and head, Department of Philosophy, Delhi University)

Jaina Dharma: An Assessment

By MSN Menon

The Jainas were the first to carry their civilising mission to most parts of India. And if we were the supreme trading nation for two thousand years, we should be thankful to them for their pioneering work. —Author.

The Jainas were the first atheists of India. That is, in a formal sense. They did not believe in an omnipotent Supreme Being or creator. Instead, they believed in an eternal universe governed by natural laws based on the interplay of gunas. And they were the first to worship idols. That was 2500 years ago.

But the Jainas were not the first to doubt the existence of God. Doubts were expressed even in the Vadas and the Upanishads Of the six great systems of Indian Philosophies (Darshanas) four are atheistic. They are Samkhya, Nyaya, Yoga and Vaisesika.

Samkhya of Kapila is the oldest and most profound philosophic system known to man. It asserts that the universe was not created by God. It was always there. Both Mahavira and Buddha were profoundly influenced by Samkhya.

Nyaya of Gautama is a system of logic rather than a philosophy. Development of logic led to the development of language. And the development of language led to the development of literature. Nyaya is based on Samkhya.

Yoga of Patanjali is independent of the Vedas. It sought liberation by the control of the senses. Yoga is not a theistic system.

Vaisesika of Kanada tends to atheism. It saw no need for God in the cosmic system.

There was a kind of ‘Jainism’ even before Mahavira. There is mention of a Parasva who preached avoidance of injury to life.

The Jainas believe in unity in diversity. This they called Anekantavada—a central principle of Jainism. It argued for the many-sidedness of truth. It legitimised the diversity of religions. Naturally, Jainas were against absolutism in thought, speech and deeds—a virtue of the greatest significance in the evolution of human civilisation. Such an approach led to tolerance, samabhava, generosity and humility.

Good Reader, Mahavira and Buddha lived at a time when atheism was on the rise. It was already in the air. They were, therefore, not the first propagators of atheism.

The Jainas, however, deserve our thanks for propagating a religion free from rituals and sacrifices and the caste system. And for scattering the Vedic gods. The concept of monarchic god (Indra, for example) up in a heaven among the clouds, directing the world from above, seemed absurd. (Both Islam and Christianity continue to believe in a god on the cloud directing the world from above.)

So, by the time of Yajnavalkhya (12th century BC) the Vedic gods were in decline. Yajnavalkhya’s god (Brahma) was “limitless in time and space,” “as small as a grain and as big as the universe”—an entirely different concept. Naturally, there was no point in making sacrifices to a “limitless God.”

Jainism believes in an infinite number of souls. They are evolving into perfect souls. Jainism also accepts the theories of Karma, Incarnation and Free Will.

This is the background to Jainism. Was there any wonder, then, that the Jainas gave up the supernatural and, therefore, the rituals and sacrifices and shifted the entire emphasis of their faith to an ethical life. They adopted ahimsa as the main tenet of Jainism.

But can there be an ethical life without a god? Yes, it is possible, they say. Ethics must be independent of revelation. According to Grotius, one of the greatest law-givers of Europe, “the principle of law must stand even if we suppose that there is no God.” An ethical life is possible, the Jains reasoned, by following Right Belief, Right Knowledge and Right conduct. They called it the Three Jewels. The Tattvaartha sutra deals with the ethical life of the Jainas. A real Thirukural of the Tamils.

The concept of Dharma is fundamental to Hinduism. It is like Tao to China and Logos to Greece. Dharma is above the gods. It forms the basis of both Jainism and Buddhism.

Once the Jainas developed the principle of Anekantavada, they were bound to be tolerant of other faiths. Thus, they accepted the legitimacy of Islam and Christianity. But, alas, Islam and Christianity do not accept the legitimacy of other faiths. They say that the Quran and the Gospels are the last words of God!

The Jaina thinkers believe that men can attain divinity and that God is only the highest, noblest and fullest manifestation of all the powers that lie latent in the soul of man.

Magadha was the centre of Mahavira’s activities. Conversion of Emperor Chandragupta to a Jaina monka and of the Vaisyas, who controlled the city council of Pataliputra (Patna) en masse(because the Brahmins would not agree to elevate their caste status) were momentous. They continued to control trade and were primarily responsible for the construction of the trade route from Patna to Broach(Grujarat). In the process, they set up Jaina colonies all over the route.

Continuous famine for 12 years during the region of Chandragupta forced the Jaina community to migrate to Karnataka. We know from the architectural history of Kerala that they had a powerful presence in Kerala. And they also established themselves in Tamil country, Thus, at one time, the entire peninsular India was under the influence of the Jainas.

The true nature of God in Jainism

Manish Modi, Mumbai

Who is God?

God as understood in other religions...
God is seen as the creator / preserver / destroyer; someone who runs theworld by remote control, who "tests" his subjects, subjugates them to pleasureand pain and expects them to remember Him and recite His name. He helps thosewho are his ardent devotees, and punished those who disobey Him.

God / Jinendra / Ishwar / Bhagwan / Aapt Purush as understood in Jainism...
The Jain concept of Bhagwan is very different from that of other religions.Jains beleive that each and every living being can attain Godhood.God is He who is omniscient, He who has rid Himself of all bondage, and istotally Vitragi. All souls who have rid themselves of all Karmic bondage, are Bhagwan / God.

Are all Gods Tirthankars? Are all Tirthankars God?
Tirthankars are a subset of God. Which means you may attain omniscience and become God, but not necessarily a Tirthankar. Tirthankars are souls who have earned special merits*, which is why they enjoy some extraordinary attributes, and they play a tremendous role in the preservation and perpetuation of the Jain Dharm, by building a ford to Moksh. Since they areford-makers, they are known as Tirthankars.

But not all Gods are Tirthankars. Some of them are plain Kevalis ornon-Tirthankar omniscients. Omniscience is the key to Godhood.

Please note that once a soul gets rid of all its Karmas and goes to Moksh, it has all the attributes of a pure soul. It does not matter if it had been aTirthankar omniscient or a non-Tirthankar omniscient. All liberated souls inMoksh are equal in status, pleasure, perfection and all of them enjoy completebliss. The bliss attained in Moksh is beyond comparsion. And it is permanant. There is no difference in the qualtiy or quantity of bliss enjoyed by BhagwamMahavir's soul, Bhagwan Rishabhdev's soul, and that of any plain Kevali'ssoul.

What is the benchmark of Godhood?

Omniscience. He who attains omniscience is God.

Some may disagree and say that Siddhahood is the benchmark for Godhood. IMHO, if Siddhahood were the benchmark for Godhood, then all our prayers to the Tirthankars would be incorrect! And we always refer to our Tirthankars as Bhagwan. In any case, once an Atma attains omniscience, Moksh is a foregone conclusion.

Who are the Siddha Jiv (supremely liberated souls)?

All liberated souls in Moksh are known as Siddha Jiv. They enjoy complete bliss and are supremely unattached. They have not an iota of affection or dislike of anyone. They are supremely happy and they are beyond the sufferings of transmigration. They will not reappear in the world as saviours of mankind or any such thing. They are supremely Vitragi, beyond any kind of attachment or averison, and hence not likely to respond to the purest devotion or the vilest savagery. Jainism teaches us to be independent. We are responsible for all our actions. Our thoughts, words and deeds determine ourpresent and future lives.

In conclusion I think rationalism and personal responsiblity, its corollary are the two factors that make Jainism unique. Jainism lays great stress on non-violence.And focuses on the purity of the Atma. In Jainism, there is no benevolent God, no wrathful God no avaenging angel...and no saviour of mankind. We are responsible for our lives. The road to Moksh is shown by ourford-building Tirthankars. We have to walk on that path, with completerational faith, rational perception, rational knowledge and rationalconduct.