Jain Theism

Here's a comprehensive summary of the provided Jain text, focusing on its argument for Jain Theism:

The book "Jain Theism" by Hemant Shah explores the concept of God in Jainism, aiming to demonstrate that Jainism is not atheistic, as often misconstrued, but rather a theistic system with its unique understanding of the divine.

Defining Theism and Atheism: The text begins by clarifying the terms "Theism" and "Atheism." Theism, broadly defined, is the belief in God. Atheism, conversely, is the denial of God's existence. The author notes that the term "atheism" has historically been applied loosely, even to groups that simply didn't adhere to established religious authorities (like the early Christians or Jains and Buddhists who didn't accept Vedic traditions). Scientifically and seriously, atheism refers to the absence of belief in any deity within or above the physical universe.

Western vs. Indian Theism: While Western Theism often involves proving God's existence through reason and understanding God as a Creator, Master, or Law-Giver, Indian Theism is characterized by spiritualism, intuition, and inner consciousness. In the Indian context, God is realized through faith rather than solely through intellect. God is seen as the totality of existence, the Supreme Spirit, omnipresent, omniscient, and omnipotent.

Why Jainism is Misunderstood as Atheistic: The book identifies several key reasons for the misconception of Jainism as atheistic:

• Rejection of Vedic Authority: Jainism, as part of the Shramana tradition, differs from the Brahmanical tradition. Its rejection of Vedic authorities, including concepts like monism (Advaita) and certain theistic elements, led to its categorization as atheistic.
• Emphasis on Ahimsa and Revolt Against Sacrifices: Jainism's strong stance on non-violence (Ahimsa) and its opposition to Vedic ritualistic sacrifices positioned it as anti-theistic to orthodox schools.
• Emphasis on Self-Effort for Liberation: Jainism strongly emphasizes self-exertion and individual effort through the "three-fold path of Right Faith, Right Knowledge, and Right Conduct" to break free from karma and achieve liberation. It doesn't believe in a fruit-giving God or divine grace in the conventional sense.
• Law of Karma: The Jain concept of the Law of Karma is highly detailed and precise. It asserts that individuals must bear the consequences of their actions, leaving no room for divine intervention in dispensing rewards or punishments.
• Concept of Godhood: Jainism teaches that every soul, in its pure form, is God, possessing infinite knowledge, perception, strength, and bliss. The emphasis on spiritual development of the soul to achieve this Godhood, rather than on an external God, contributes to the atheistic perception.

The Jain Concept of God: The book then presents the positive case for Jain Theism:

• Discarding Nature-Worship: Jainism rejects the ancient practice of attributing divinity to natural phenomena, seeing these forces as impersonal rather than personified gods.
• The Soul as God: The central tenet of Jainism is the existence of the soul. A soul, when completely freed from the bondage of karma and impurities, achieves Siddhahood or Godhood. In this state, the soul possesses the four infinites (Infinite Knowledge, Perception, Power, and Bliss) and exhibits all the attributes of God. Therefore, these liberated souls (Siddhas) are considered the Jain gods.
• Theistic Elements in Jain Philosophy:
  • Logic: Jain logic, through its concept of "Maha Samanya" (the Highest Universal), points to an Absolute, which can be interpreted as a universal divine principle.
  • Ethics: Jain ethics, with its emphasis on Ahinsa, self-perfection, meditation on love and compassion, and the pursuit of transcendental purity, aligns with theistic values that aim for a higher moral purpose. The belief in the conservation of values and the rigorous spiritual discipline required also points to a theistic orientation.
  • Scriptural Evidence: The author provides numerous citations from key Jain scriptures like the Acaranga Sutra, Upasakadasanga Sutra, Nandi Sutra, Anuyogadvāra Sutra, Anupapatika Sutra, and Uttaradhyayana Sutra. These texts often address Lord Mahavira and other Tirthankaras as God, describing them with divine attributes, and depicting them as being worshipped by deities and humans.
  • Quasi-Canonical and Other Literature: Works like Yogasara, Adhyatmasara, Samana-Sutra, Syadvadamanjari, and Yogasastra also contain prayers, discussions of God's nature, and the path to Godhood, further supporting the theistic interpretation. Prominent Jain scholars and modern thinkers are also cited as viewing Jainism as inherently theistic.

Key Conclusions of Jain Theism: The book concludes by summarizing its main points:

• Jainism is not atheistic.
• It does not believe in a creator God in the conventional sense, but it does believe in God as the Supreme, Pure, Perfect, and Powerful Spirit.
• The Jain concept of Godhood is achieved by liberated souls who attain the four infinites through self-effort.
• While emphasizing self-effort, Jainism allows for prayer and a form of divine grace (though not directly from an external God), seen as a source of inspiration and devotion.
• The relationship between "I and Them" or "Devotee and Divine" is evident in Jain worship, signifying a "Soul (Atma) and Super Soul (Paramatma)" connection.
• Jainism possesses a rich theology and mythology that are theistic in nature.
• It offers a unique variety of Theism, distinct from conventional forms, which can be described as "metaphysical theism."

In essence, "Jain Theism" argues that Jainism, while differing from traditional theistic models by emphasizing self-realization and rejecting a creator deity, nonetheless presents a profound belief in the ultimate spiritual nature of the soul and the possibility of attaining divinity through rigorous ethical and spiritual discipline, thus firmly establishing it as a theistic religion.