Jain Dharm Me Ishwarvishyaka Manyata

Here's a comprehensive summary in English of the provided Jain text, "Jain Dharm me Ishwarvishyaka Manyata" by Mahendrasagar Prachandiya:

The text discusses the concept of God (Ishwar) in Jainism, contrasting it with other Indian philosophies. It argues that Jainism, while different from atheistic philosophies like Buddhism, possesses a unique understanding of divinity.

Key Points:

• Reconciliation of Cultures: The author begins by situating Jainism within the broader context of Indian culture, which is a synthesis of Shraman (Jain and Buddhist) and Brahminical (Vedic) traditions. Jainism is aligned with the Shraman stream.
• Rejection of a Single Creator God: Jainism fundamentally differs from religions that believe in a single, all-powerful creator God. Instead, Jainism posits that there are many divine beings.
• The Divine as Liberated Souls (Mukta Atma): The "Ishwar" or divine beings in Jainism are the liberated souls (Mukta Atma). These are individual souls who have attained salvation through their own spiritual efforts.
• Tirthankaras as Teachers, Not Avatars: The text clarifies that Tirthankaras, revered spiritual teachers who guide humanity towards liberation, are not avatars or partial incarnations of a divine being. They are humans who, through intense spiritual practice (tapas and samyama), achieve the Tirthankara status for the welfare of the world. Their lives are marked by five auspicious events called "Kalyanaks."
• Arhats: A State of Being, Not a Name: The term "Arhat" is explained not as a personal name but as a title or a state of being attained by those who have conquered their passions (kashayas). These Arhats, once free from passions, are called Jinas, and their teachings are known as Jinavani or Agam.
• The Fourfold Attributes of the Divine: Liberated souls (Arhats/Jinas) embody the "Ananta Chatushtaya" (Infinite Attributes): infinite perception (Darshan), infinite knowledge (Gyan), infinite energy (Virya), and infinite bliss (Sukh). These liberated souls are, in essence, the "Bhagwan" or "Ishwar" in Jainism.
• The Potential for Divinity in Every Soul: The core tenet is that every living being possesses the potential to become divine. The spiritual journey is about awakening this inherent divine power within. It's not about worshipping an external deity but about self-realization and self-perfection.
• The Nature of Reality: The universe is seen as self-existent and governed by its own principles. God (in the Jain sense) is a witness (drashta) of nature, not its creator (srashta). Both matter (jada) and consciousness (chetana) have intrinsic creative power.
• The Path to Divinity: Purification and Liberation: The attainment of the divine state is a process of spiritual purification. This is described through the concept of "Gunathana" (stages of spiritual development).
  • Bahiratma (Outer Soul): Identifies with the physical body, experiences fear of death, and is attached to sensory pleasures.
  • Antaratma (Inner Soul): Differentiates between the soul and the body, is free from worldly fears and attachments, and is devoid of pride.
  • Paramatma (Supreme Soul): The fully liberated soul, free from all passions (kama, krodha, etc.), has fully awakened its infinite attributes, and is beyond the cycle of birth and death.
• The Role of Meditation: Different types of meditation are discussed:
  • Arta (Sorrowful) and Raudra (Fierce) Meditation: Cause worldly existence.
  • Dharma (Righteous) Meditation: Leads to spiritual progress.
  • Shukla (Pure) Meditation: The ultimate meditation that leads to liberation (Moksha).
• Self-Responsibility: Jainism emphasizes individual responsibility for one's destiny. Each soul is its own master, its own friend, and its own enemy. Liberation depends solely on one's own efforts and resolve, not on external divine intervention.
• Detachment of Liberated Souls: Liberated souls (Arhats and Siddhas) have no connection with the affairs of the world. They are free from desires and attachments and are not involved in the creation or destruction of the universe. They remain indifferent to praise or blame.
• Conclusion: Not Atheistic, But Distinct: The text concludes by asserting that Jainism is not atheistic in the same vein as some other philosophies. It acknowledges the existence of divine beings (liberated souls) and has a distinct philosophical framework for understanding them. The key characteristic is that every being has the potential to become a "Prabhu" (Lord/Divine), offering complete freedom for growth and enlightenment.

In essence, "Jain Dharm me Ishwarvishyaka Manyata" clarifies that Jainism redefines divinity not as a creator God, but as the pinnacle of spiritual achievement – the state of a liberated soul who has attained infinite knowledge, perception, energy, and bliss through self-effort and has transcended all worldly attachments and passions.