Tirthankar Aur Ishwar Ke Sampratyayo Ka Tulnatamk Vivechan - Book Summary

Here's a comprehensive summary of the Jain text "Tirthankar aur Ishwar ke Sampratyayo ka Tulnatamk Vivechan" by Sagarmal Jain, focusing on the comparative discussion of the concepts of Tirthankaras and God:

The book "Tirthankar aur Ishwar ke Sampratyayo ka Tulnatamk Vivechan" by Prof. Sagarmal Jain presents a detailed comparative analysis of the concepts of Tirthankaras in Jainism and God in other religions. The central argument revolves around the fundamental differences in how these traditions understand the ultimate reality and its relationship with the world and its inhabitants.

1. The Concept of a Central Focus of Faith:

Religions are based on faith, and faith requires a central point of focus. This role is filled by the concept of God.
Across world religions, the idea of God as a focal point of faith is accepted, though the specifics of its form and name vary.
Examples include "Arhat," "Buddha," and "Dharmakaya" in Buddhism, and "Paramatma," "Tirthankar," "Vitrag," and "Arhant" in Jainism.
Generally, God or the ultimate being is considered omniscient, omnipotent, free from all defects, and a repository of all virtues. There is little disagreement on these attributes across religions.

2. Key Differences: Creator, Controller, and Dispenser of Karma:

Core disagreement: Jainism does not accept God as the creator, controller, or sustainer of the universe. It also rejects the idea of God dispensing the fruits of actions (karma) to beings based on their good or bad deeds.
Jain View: Jainism posits the existence of numerous "Paramatmas," "Arhants" (Tirthankaras), and "Siddhas" rather than a single, unique God.
Critique of Creator God: Jain philosophers question why a fully realized, desireless (Aptakama) God would involve itself in the creation, destruction, and management of the universe. If God is truly complete and without desires, it would have no reason to act. If God does have desires, then it cannot be considered fully complete.
Critique of Karma Dispenser: If God dispenses karma according to the laws of karma, then the law of karma is superior to God. If God is bound by the law of karma and cannot alter it, then calling God omnipotent is a mockery. Such a God would be an administrator without power. To rely on God for explaining karma, while also acknowledging the law of karma, is seen as making a mockery of both.
Jain Explanation of Karma: Jainism believes that actions (karma) themselves automatically yield their results, much like the effects of poison or intoxicants are inevitable regardless of the user's intention. The soul that performs the action is also the one that experiences its consequences. The nature, duration, and intensity of karmic results are determined by the conscious soul's desires and passions, negating the need for an external dispenser.

3. The Nature of Compassion:

God's Compassion (Theistic View): In many religions, God is considered supremely compassionate. This compassion is often seen as transcending the law of karma. A compassionate God can forgive all sins and grant liberation through grace. The Bhagavad Gita (18/65-66) states that by surrendering to Krishna, one will be freed from all sins.
Tirthankara's Compassion (Jain View): Tirthankaras are also considered supremely compassionate, but their compassion is within the framework of the law of karma. A Tirthankara cannot absolve a devotee of their actions through mere grace.
Consequences of Transcending Karma: If a compassionate God's mercy overrides the law of karma, the law of karma loses its meaning, and with it, concepts of dharma, morality, and self-discipline become arbitrary.
The Judge Analogy: A judge who dispenses punishment according to the law cannot be called compassionate. Similarly, if God's compassion is conditional on the law of karma, it loses its true meaning.
Jain Tirthankara's Role: The Tirthankara is Vitrag (free from passions) and Vivantvair (without enmity). They do not actively cause welfare or harm. Instead, they serve as a source of inspiration and an enabling cause for individual self-development.
Tirthankara's Compassion: The compassion of a Tirthankara means holding the well-being of all in their heart, not wishing or causing harm to anyone. Through the teachings of non-violence (ahimsa), they guide souls away from harming others. This is different from the theistic God who actively brings about the welfare of devotees and the destruction of the wicked.
Nature of Tirthankara vs. God: The nature of a Tirthankara or Buddha is like that of a saint, characterized by a saintly heart. The nature of God is like that of a ruler, often associated with power and judgment.

4. Purpose of Incarnation/Appearance:

God's Incarnation (Bhagavad Gita): Lord Krishna states that he incarnates in every era to establish righteousness, protect the virtuous, and destroy the wicked.
Tirthankara's Birth: The purpose of a Tirthankara's birth is also to establish dharma and alleviate the suffering of beings in the world.
Difference in Approach: While both aim for the establishment of dharma, the Tirthankara's efforts are limited to guidance. They show the path to liberation from suffering but do not directly liberate anyone. Liberation is achieved through one's own effort and practice. The Tirthankara is a guide.
Theistic God's Active Role: In contrast, God is an active participant, not only establishing dharma but also saving the righteous and destroying the wicked. The destruction of the wicked is seen as a means to protect the righteous and establish dharma.
Direction of Movement: God descends from a liberated state to the world, while a Tirthankara ascends from the worldly state to a liberated state.

5. Human Freedom and Potential:

Theistic View: Human as a Puppet: In theistic traditions, humans are often seen as puppets in God's hands. There is no inherent freedom for humans to achieve the ultimate state. The devotee remains eternally a servant.
Jain View: Human Potential to Become God: Jainism empowers humans by stating that every individual has the potential to become a Paramatma (God) through their own effort and self-endeavor. The devotee doesn't remain a devotee; they can become God.
The Separation: In most theistic traditions (except perhaps Advaita Vedanta), there remains a fundamental separation between the soul and God. The soul can never become God. The gap between them is permanent.
Jain Unity: In Jainism, this gap is bridged. The distinction between the worshipper and the worshipped disappears upon attaining the highest spiritual state. The worshipper becomes the worshipped.

6. The Ideal and the Real:

Theistic Ideal: God or Paramatma is often viewed as an ideal or ultimate goal, characterized by freedom from all flaws and possession of all virtues. Attaining such qualities is the aim. In Bhakti (devotional) traditions, this is called "Sarupya-mukti" (liberation by achieving a similar form). However, God remains an external ideal, always separate from the devotee.
Jain Ideal: In Jainism, Paramatma is not an external goal. The ultimate goal is the pure, inherent nature of one's own soul. The goal, the means, and the seeker are all the soul itself.
The Process: Jain Sadhana (spiritual practice) is the soul's effort to achieve its own purified state. The impure soul is the seeker, the effort of purification is the practice, and the attainment of the pure soul-essence is the goal.
The Transformation: As Sant Anandghan says, by worshiping the Jina, one becomes the Jina, just as the caterpillar, by constantly thinking of the bee, transforms into a bee. In Jain sadhana, the goal (Paramatma) is inseparable from the seeker. The ideal becomes a reality.

In conclusion, the book argues that while both Tirthankaras and God serve as objects of faith and inspiration, Jainism presents a unique perspective where the ultimate goal is the realization of one's own inherent divine potential, free from the concepts of a creator, controller, or dispenser of karma. The emphasis is on self-effort, the inherent divinity within each soul, and the eventual transcendence of all dualities.