Jain Dharm Me Ishwarvisyahak Manyata Ka Anuchintan - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Dharm me Ishwarvisyahak Manyata ka Anuchintan" by Dr. Krupashankar Vyas:

This article, "Contemplation on the Concept of God in Jainism," by Dr. Krupashankar Vyas, delves into the Jain perspective on God, contrasting it with other philosophical schools. The author begins by highlighting the intrinsic role of psychological states in individual human life and religious and economic practices in social life. The integration of these aspects defines human existence. Humans, to understand this integration, have consistently focused their contemplation on a supreme, supernatural power, often termed "Ishwar" (God).

Defining "Ishwar" and "Theism": The term "Ishwar" is derived from the root "ish," meaning to rule, command, or possess. Thus, "Ishwar" signifies a powerful entity. The author distinguishes between a broad definition of "Theism" (Ishwarvad) as any belief in the existence of God, encompassing various Indian and Western philosophies (like Descartes, Kant, etc.), and a narrow definition, which specifically refers to a belief in a personal God, a concept supported by Jainism and other devotional religions. The narrow definition is considered more capable of satisfying religious sentiment by fostering a sense of closeness and emotional connection between the worshipper and the worshipped.

Indian Philosophical Views on God: Indian philosophy can be broadly divided into two categories regarding the concept of God:

Theistic Schools: Those who believe in the existence of God, such as Nyaya-Vaisheshika, Yoga, Uttar Mimamsa, and, to some extent, Jainism (though with a different interpretation).
Atheistic Schools: Those who do not accept the existence of God, such as Charvaka, Buddhism, and Samkhya (which considers only "Purusha" as fundamental).

The author then cites Udayanacharya's assertion that doubting God's existence is futile, as humans, in some form or another, acknowledge a supreme being. He lists various interpretations of God across different Indian philosophies:

Upanishadic followers: God as pure, enlightened, and liberated.
Kapila followers: God as the primordial learned Siddha.
Patanjali followers: God as free from afflictions, karma, and impressions.
Pashupata Siddhanta followers: God as detached and independent.
Shaivites: God as Shiva.
Vaishnavites: God as Vishnu.
Puranic followers: God as the "Pitāmaha" (grandfather).
Yajniks: God as the "Yajñapurusha" (Lord of sacrifice).
Sougatas: God as omniscient.
Digambaras: God as an unclad form.
Mimamsakas: God as the object of worship.
Naiyayikas and Vaisheshikas: God as the supremely knowledgeable, omnipotent conscious being.
Charvakas: God as "lokavyavahāra siddha" (established in worldly conduct).

Despite these varying interpretations of God's nature, all thinkers have attempted to conceptualize God according to their beliefs.

Jainism's Rejection of God as Creator and Bestower of Fruits: The article critically examines the concept of God, particularly in relation to creation and the dispensation of karma.

Rejection of Ishwar as Creator: Nyaya and Vaisheshika philosophies posit God as the creator of the universe, analogous to a potter creating a pot. They argue that the universe, being an effect, must have a cause, and this cause is God, who sets the inert atoms in motion. Jainism, however, rejects this view. Jain philosophy considers the universe (composed of ajiva or non-living substances) to be eternal, similar to the soul (jiva). They argue that the universe is not an effect that requires a creator. Furthermore, they contend that if one creator is accepted, the complexity of the universe would necessitate multiple creators, leading to potential contradictions and chaos. Thus, Jainism dismisses the idea of God as the creator.
Rejection of Ishwar as Dispenser of Karma's Fruits: The text addresses the notion that God dispenses the fruits of karma. It explains that karma, being inert, cannot produce results without the inspiration of consciousness. Since beings desire pleasant outcomes from their actions, they would not impartially accept the painful consequences of their karma. Hence, an impartial God is expected to act as a dispenser. However, Jain philosophy asserts that karma is generated by the consciousness of the jiva. It is the jiva's connection with karma that imbues it with the power to yield results. Karma is not entirely inert; it becomes ingrained in the soul as sanskaras (impressions). These are considered "dravya karma" (material karma) and are ultimately experienced by the soul. A soul with perfect knowledge experiences its karma impartially and without attachment, while a less knowledgeable soul, driven by desire, accumulates experiences that shape its intellect, leading to unavoidable consequences of its actions.

The Soul's Role and the Nature of "Ishwar" in Jainism: The author emphasizes that in Jainism, the soul (jiva) is the creator of its own destiny and the experiencer of the fruits of its actions. External factors like randomness (yadrichchha), illusion (maya), or nature are not considered ultimate causes of creation. The relationship between the soul and karma is beginningless. Karma, driven by passionate states (sakashaya), leads the soul to create the cycle of existence. When karma is eradicated through the cessation of passions, the soul attains liberation. However, the universe persists due to the actions of other souls.

Evolution of the Concept of "Ishwar" in Jainism: The article traces the historical development of the concept of God in Jainism. It notes that during the 6th century BCE, there was a shift in emphasis from complex Vedic rituals and knowledge towards accessible ethical conduct and purity as means to attain ultimate truth. This simplification resonated with the general populace, and Lord Mahavir, the 24th Tirthankara, capitalized on this shift. Mahavir taught that through selfless, pure conduct, an individual could attain the state of "Vitrag" (one who has conquered passions), which is akin to an "Ishwar-pada" (Godhood). He successfully guided individuals to this elevated state, leading to his veneration as the proponent of Jainism.

However, later (around the 7th century CE), influences from Vaishnavism and Shaivism led to changes in the presentation of Jain philosophy. To maintain relevance and attract followers, the concept of "Ishwar" within Jainism was adapted to align more with the devotional practices of other traditions. Tirthankaras were elevated to the status of "Jinendra Ishwar" (God-like conquerors), and devotional worship towards them was permitted. These Jinendras were then described as omniscient.

Jainism's Ultimate Goal: Human Potential for Godhood: The article concludes by reiterating that in Jainism, God is not a being separate from humans. Rather, human beings have the potential to attain godhood through self-effort, knowledge, and the eradication of karma. This state is achieved by attaining omniscience and realizing the ultimate self. Human effort is the key to reaching this state of "Paramatma-bhava" (Supreme Soul-ness), where nothing remains unattainable. The pursuit of knowledge and the relentless effort to destroy karmic bonds are the pathways to the highest development of human consciousness, leading to godhood. The text quotes: "Without knowledge, there is no liberation."

Ultimately, Jainism asserts that man is not a creation of God, but rather God is a creation of man – an ideal state that any ordinary individual can attain through dedicated effort. The essence of Jain philosophy on God is that the potential for divinity resides within every human being.