Jainism Not An Atheisam

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Core Argument: Jainism is Not Atheism, but a Distinct Theology

The central thesis of the book is to refute the misconception that Jainism is an atheistic religion. The author argues that while Jainism does not subscribe to the creator-god concept prevalent in some other religions, it does acknowledge and advocate for the worship of a divine entity. The key difference lies in the attributes ascribed to this divine being.

Jainism's Concept of God (Parmatman)

• Not a Creator or Ruler: Unlike creator-gods in other faiths, the Jain concept of God (Parmatman) is not one who creates or rules the universe through punishment and reward.
• An All-Knowing, Perfect Soul: God is described as an all-knowing, perfectly happy soul, possessing infinite capacities for activity. This divine being is pure, incorporeal, and eternal, incapable of perishing or degenerating.
• The Ultimate Goal of the Soul: Jainism posits that every soul has the potential to achieve this divine state. By abandoning false attachments and aversions, and by overcoming ignorance, a soul can become calm, tranquil, all-knowing, permanently happy, and immortal – in essence, becoming a God.

Critique of the Creator-God Concept

Warren meticulously deconstructs the traditional creator-god concept from various philosophical standpoints, arguing that attributing creation and ruling to God leads to logical contradictions and undermines divine perfection:

• The Problem of Perfection: A perfectly happy and complete being would have no need or desire to create a world, as such a desire would imply a lack. Attributing creation therefore diminishes God's perfection.
• The Paradox of Creation and Suffering: If God creates souls and then places them in a world of suffering, only to provide precepts for their eventual liberation, this is seen as an illogical and unwise act for an omniscient and almighty being.
• The Destruction of Omniscience: The idea that God creates souls to test them and see who attains salvation contradicts omniscience, as an all-knowing being would already know the outcome.
• The Problem of Evil and Suffering: A perfectly good and powerful creator should not allow evil, sorrow, pain, disease, or poverty in creation. If these are attributed to human misdeeds, and God gave humans the power to commit them, then punishing them for using that power would be inconsistent with goodness. The analogy of an earthly father punishing a son for an action he could have prevented is used to illustrate this point.
• Critique of Creation "Ex Nihilo": The idea of God creating the world out of nothing is challenged as lacking empirical evidence, contradicting scientific principles (something cannot come from nothing), and implying that God could also turn being into non-being, thus rendering God potentially non-existent.
• Critique of Creation "Out of Himself": If God creates the world out of himself, and the world is impure and imperfect, then either God is not perfect, or the impurity was eternally present in God. This also raises questions about how an intelligent being could become non-intelligent matter.
• The Vedantist Comparison: The author briefly compares the Jain view with the Vedantic idea of God associating with non-intelligent matter. He argues that if this non-intelligent element is separate, it contradicts monism, and if it's an attribute, then God wasn't purely intelligent. Jainism acknowledges the intermingling of intelligence and non-intelligence but posits it as eternal, not a singular act of creation.

The Jain Understanding of Causality and the Universe

• The Six Dravyas (Substances): The book dedicates a significant portion to explaining the Jain philosophical concept of the six real substances (dravyas) that constitute the universe:
  1. Dharmastikaya: The principle of motion.
  2. Adharmastikaya: The principle of rest.
  3. Akashastikaya: Space, the receptacle of all substances.
  4. Pudgalastikaya: Matter, composed of atoms.
  5. Jivastikaya: Souls or conscious beings.
  6. Kala: Time (considered a substance figuratively in practical terms, but an absolute substance in reality).
• No External Creator: These six substances, in their inherent natures and interactions, are the cause of the world's existence and changes. The universe is not the product of a singular creation event by an external deity.
• Satta (Existence/Power): The power to create and destroy is not an external force but an inherent attribute ("satta") within these six substances, not a separate, extra-cosmic God.

The Role of Worship in Jainism

• Worship for Self-Development: While God is not a creator or ruler, worship is still advocated. The purpose of worship is not to receive boons or avoid punishment from an external deity, but rather to meditate on the divine attributes. By focusing on these attributes (omniscience, happiness, etc.), one's own latent spiritual nature is developed and strengthened, leading to self-improvement and eventual spiritual realization.
• The Concept of Power (Sakti): True power is defined as the essential nature of a thing. For the soul, its power lies in its infinite knowledge. Therefore, an all-knowing soul is all-powerful.

Ethical Conduct and Salvation

• Rational Basis for Morality: The understanding of the six dravyas provides a rational and solid foundation for ethical conduct, leading to happiness, the ultimate aim of life.
• Karma as Cause of Reward and Punishment: The concepts of punishment and reward are explained through the Jain doctrine of Karma. Karma is a real, subtle matter that accrues due to actions driven by passions like delusion, lust, and anger. This karma, at the appropriate time, produces effects (reward or punishment), often manifesting through external instruments like accidents or societal judgments, thus negating the need for a divine intervener.
• Detachment from Worldly Desires: The worship of a creator God can sometimes lead individuals to indulge in worldly pleasures (like meat and wine) under the belief that the creator intended these for their use. This contradicts the Jain principles of self-control and detachment, which are crucial for spiritual progress and liberation (moksha).

Conclusion

Herbert Warren's "Jainism not an Atheism" aims to clarify the Jain perspective on divinity. It argues that Jainism is not atheistic because it recognizes the existence of perfected souls (Gods) and advocates for their worship as a means of spiritual development. However, it distinguishes itself by rejecting the notion of a creator and ruler God, presenting instead a philosophical framework where the universe is governed by eternal substances and the law of karma, and where the ultimate divine state is attainable by every soul through its own efforts.