Nature Of Divinity In Jaina Philosophy

Here's a comprehensive summary of the provided Jain text, "Nature of Divinity in Jaina Philosophy" by T.G. Kalghatgi:

The book explores the Jaina perspective on divinity, contrasting it with other religious traditions, particularly theistic ones. The author, T.G. Kalghatgi, argues that Jainism fundamentally rejects the notion of a creator God and instead finds divinity within the individual soul.

1. Introduction: The Nature of Religion and Divinity

Kalghatgi begins by observing that religion is a natural human response to the universe, seeking meaning beyond the visible and drawing spiritual strength. He notes the varied historical conceptions of God, ranging from fear-based origins to love and kinship. He highlights the progression in Vedic thought from polytheism to monotheism and monism, and in ancient Greece, Xenophanes and Socrates questioned polytheism in favor of a supreme creator.

2. The Jaina Arguments Against God (as Creator)

The core of the Jaina philosophy, as presented here, is a strong rejection of a creator God (Isvara). Kalghatgi outlines several arguments against the theistic concept of God as the universe's creator, refuting arguments commonly made by the Naiyayikas (a school of Indian philosophy):

• Critique of "Effect" and "Cause":

  • The Jaina argue that defining the world as an "effect" is problematic. If an effect is something made of parts, then even space would be an effect. If an effect is the coherence of a cause for something non-existent, then atoms, being eternal, complicate this. If an effect is something liable to change, then God would also be subject to change and require a creator, leading to infinite regress.
  • Even if the world is an effect needing a cause, the cause doesn't necessarily need to be intelligent like God. Human intelligence is imperfect, so God's intelligence, if similar, would also be imperfect. If it's a different kind of intelligence, similarity cannot be used for inference.
  • The argument that we have a sense that the world was made by someone is circular if that sense itself is derived from the belief in a creator.

• Arguments Against Embodiment and Motivation:

  • An intelligent agent, in human experience, is always embodied. An embodied intelligence is necessary for producing intelligence and will.
  • If a non-embodied being created the world, there must be a motivation. Personal whim would lead to a lack of natural law. Acting according to moral actions would mean God is governed by moral order, not independent. Acting through mercy should result in a perfect, happy world. If suffering exists due to past actions (karma), then karma itself replaces God. Creating for "sport" is described as "motiveless malignity."

• Critique of Omnipresence and Omniscience:

  • God's omnipresence would mean absorbing everything into himself, leaving nothing outside.
  • God's omniscience, if it involves direct experience of everything, would mean experiencing "hell" by knowing all suffering.

• Alternative Explanations:

  • The variety of the world can be explained by natural order or a society of Gods. However, if these Gods quarrel, they are unreliable. The simplest solution is to dispense with God altogether.

Kalghatgi draws parallels with Buddhism, which also rejected Ishvara as a creator, arguing that a created world should be free of change, sorrow, and calamity. The Buddha also emphasized the law of karma as the explanation for suffering. While Buddhism acknowledges Gods like Indra and Varuna, they too are part of the cycle of rebirth (samsara).

3. The Jaina Conception of Soul: The True Divinity

Jainism, in contrast, finds divinity within the individual. Each soul is essentially divine. When a soul becomes perfect, it is considered God. The existence of the soul is a fundamental presupposition in Jainism.

• Phenomenal and Noumenal Aspects:

  • Phenomenal: The soul possesses life-force (pranas), is a lord (prabhu), doer (karta), enjoyer (bhokta), limited to its body, and bound by karma.
  • Noumenal: The soul in its pure form is pure consciousness, unbound, untouched, and characterized by upayoga (a hormic force).

• Liberation (Moksha):

  • Joys and sorrows arise from accumulated karma due to the soul's activity. This entanglement is beginningless but can end.
  • Liberation is achieved through voluntary effort, specifically through moral and spiritual practices like samvara (restraint) and nirjara (shedding of karma).
  • When all karma is removed, the soul becomes pure, perfect, and free from samsara, attaining liberation (moksha). These liberated souls reside in the Siddhashila, are perfect, omniscient, and divine.

4. The Role of Tirthankaras and Other Worship Forms

The struggle for perfection is a long and arduous one, with few reaching perfection in the current age. The Tirthankaras are exceptional beings – prophets who have achieved omniscience and perfection and serve as guiding lights for humanity.

• Worship of Tirthankaras:

  • Jainas worship Tirthankaras not because they are Gods or possess supernatural powers, but because they are human yet divine in their essential nature.
  • Worship serves as a reminder to emulate their example on the path to self-realization. No favors are sought or granted by them.
  • This worship likely arose from social and religious needs and as a psychological necessity.

• Other Worship Practices:

  • The text acknowledges the existence of other forms of worship in Jainism, such as the cult of Yaksinis and attendant Gods, often involving occult practices and tantric rituals. These are cited as examples of the religion adapting to social and religious competition, perhaps to attract common people by appealing to popular forms of worship.
  • Examples include the elevation of Yaksinis like Padmavati to superior deity status and the cult of Jwalamalini with its tantric accompaniments. These practices were introduced to compete with other Hindu creeds.

• "Devas" in Jain Cosmology:

  • Jainism includes "devas" (gods) who reside in heavens, but they are not divine beings in theistic sense. They are merely more fortunate beings due to good karma, enjoying better existences. Crucially, these "gods" cannot attain moksha unless reborn as humans. They are not objects of worship.

5. Conclusion: The Importance of Self-Effort

The struggle for perfection is vital, providing meaning to life and driving spiritual progress. Individuals should not depend on God or superior beings for favors. The Jaina attitude is melioristic – focused on improving oneself through self-effort. The ultimate goal is self-realization, achieved through an individual's own moral and spiritual endeavors, not through divine intervention or grace. The path to perfection lies within oneself.

In essence, the book "Nature of Divinity in Jaina Philosophy" argues that true divinity resides not in an external creator deity, but within each individual soul's potential for perfection through self-effort and the shedding of karma. The Tirthankaras serve as exemplars, guiding beings on this internal spiritual journey.