TATTVA – DARSHAN
(1) Nine categories: Seven elements:-
All the philosophical and ethical aspects of Jainis are found in nine categories/essential objects/padarthas inclusive of seven elements:
1. Jiva (soul, (2) ajiva (non soul) (3) Asrva (influx of karmas in to the soul) (4) papa (vice/sins/inauspicious karmas) (5) punya (virtues/meritorious karmas/auspicious karmas) (6) bandh (association / bondage of karmas with soul) (7) Samvara (stoppage/checking the influx of karmas) (8) Nirjara (shedding or removal of karmas from soul) and (9) Moksha (liberation/emancipation/salvation of soul from karmic bondage).
“The subject of enquiry or knowledge in so far as spiritual emancipation (moksha) is concerned, resolves itself into the nature of that beautific conditions and by the causes which stand in the way of attainment these, in their turn involve the nature of existing realities, or substances, and their interaction.”
The aspirant for salvation has to understand the nature of these tattvas the knowledge of which is a condition precedent to the acquisition of that well balanced state of mind which is designated by the causes which stand in the way of attainment. These in their turn involve the nature of existing realities or substance, and their interaction.”
The first two of these essential categories i.e. soul and non-soul deal with the nature and enumeration of the eternal realities/elements/substances of nature and the remaining seven with the interaction between two of these substances.
(2) The nature and attributes of Soul (Jiva)
The soul (Jiva) has nine qualities; It is characterized by functional consciousness, is formless, doer of actions, enjoyer of fruits of Karmas exists in world; is coextensive of the body it occupies; is capable of Godhood, being freed from the impurities of Karma, and possesses an inherent quality of going upward. “The identity of Jiva is consciousness (Chetna)”. Says the author of Tattvarthsutra. Uma swami gives functional consciousness as the defencing characteristics of Jiva. Kunda-Kunda mentions Chetna (Consciousness) and functional consciousness as the constituents of the soul. Functional consciousness and consciousness have been said to be the soul. Functional consciousness and consciousness have been said to be the sides of the same entity. Upayog stands for functional consciousness as a function (Vritti), while consciousness may be taken to be an element in the structure of the soul.
(3) Impure-souls, impure/contaminated since immeasurable time. Jainism asserts that the soul is essentially pure but that its absolute purity is contaminated by the influx of Karmas (a non-psychic foreign material) with the result that the pure soul comes to be in a state of bondage tied to the long rope. Entwined with the strand of attachments and aversions, the soul is whirled about in the ocean of mundane-existence (Samsara/transmigration) for immeasurable time led by ignorance. These impure souls can be liberated from Karmic bondage by way of Moksha-marg (Path of liberation/emancipation). (4) The constitution of Karmic bondage (Karmana-Sarir):-
Jainism asserts that the soul is essentially pure but that its absolute purity is contaminated by the influx of Karmas (a non-psychic foreign material) with the result that the pure soul comes to be in a state of bondage tied to the long rope. Entwined with the strand of attachments and aversions, the soul is whirled about in the ocean of mundane-existence (Samsara/transmigration) for immeasurable time led by ignorance. These impure souls can be liberated from Karmic bondage by way of Moksha-marg (Path of liberation/emancipation).
(4) The constitution of Karmic bondage (Karmana-Sarir):-
“It must be borne in mind that there can be no bondage to pure mental abstractions or purely wordy concepts; the word signifies some kind of real fetters, not indeed, consisting chains of iron, but of a very subtle and invisible material.” It is well to know that nothing but force, in some form or other, is capable of holding things in the condition of slavery, and that no kind of force can be conceived apart from a substance of or material of some sort. The bondage of sin (Papa) must then, be a bondage of matter and the obtainment of freedom must consequently imply the destruction of bonds and the removal of the particles of foreign matter from the constitution of the soul.
“So far as the nature of Matter which is found in union with the soul in its pre-natal stage is concerned, it most obviously must be of a very sukshma (fine) quality, since the fertilized ovum, which roughly speaking is the starting point of the life of an organism and is it self a very minute, microscopically structure. The body of this fine material called” Karmana Sarira” (The body of the Karmic matter) in the technical language of Jain Siddhanata, is the cause and instrument of transmigration, and alongwith the one called “Taijas Sarira” (body of radiant matter) is a constant companion of the soul, in all the different forms assumed in the course of its transmigration. Both these bodies undergo changes of form from time to time, thereby leading to different kinds of births; they are destroyed only, when Moksha is attained, which means perfect freedom of the soul from all kinds of Matter.”
“In respect of the causes of the ensolument of a Jiva in the body of matter, it is to be observed that in its’ natural purity the soul is the enjoyer of perfect wisdom, unlimited perception, infinite power and unbound happiness, which in the absence of a restraining force or body of some kind must be deemed to be manifested in the fullest degree in its nature. The idea of such a perfect being, descending to inhabit a body of flesh and thereby crippling its natural unlimited perfection, in a number of ways, is too absurd to be entertained for a moment. It follows from this that the soul did not exist in a condition of perfection, prior to its present incarnation, and that the existence of some force capable of dragging Jivas into different womb is a condition precedent to their birth indifferent grades of life. But how shall we conceive force operating on soul and dragging it into an organism, if not as the action of some kind of matter? It is therefore clear that the soul must have been in union with some kind of matter, prior, to the birth in any given incarnation.—
“It follows from this that all the souls now involved in bondage-and their number is infinite-have always been an impure and imperfect state. There is nothing surprising in this conclusion, for just as gold is found in a mine in an impure condition, without anyone having ever deposited the pure metal there; so are souls to be taken as having existed in a condition of impurity from all eternity”. (1)
(5) The Influx of Karma (Asrava) The soul:
Every action that is performed by an embodied living being is always in realtion to some kind of matter. Whatever we enter into intercourse with the outside world through the media of senses or indulge in mental or moral speculation in the seclusion of our private apartments, or carry on any other kind of activity, in each and every instance. We only traffic in matter, some of which is being constantly absorbed by the soul. Even when fresh matter does not come from outside, there is always a sufficient amount of it present in the physical organism itself to be absorbed by the soul. Every action opens the door to certain kinds of particles of matter, which may immediately enter into union with the soul and modify the structure of the invisible Karmana Sarir. This is the case generally with all kinds of actions.
(6) Virtue (Punya) and Vice (Papa)
Even when the meritorious deeds, short of the natural functioning of pure spirit, are performed, there is no stoppage of the process of Karmic influx; only the soul then assimilates particles of matter whose ‘fruit’ is pleasant, instead of those which bear evil consequences. For the difference between Virtue and Vice is precisely the same as that between a gold and an iron chain; they both tend to prolong the bondage of soul, though in one case, it is not quite unpleasant, while in the other, it may be, and in the worst cases, actually intolerable. The natural functioning (Self-contemplation) of pure spirit differs from Punya (Virtue) in so far that while the exercising of the functions of pure spirit does not imply the negativity o the soul in the least degree, and, therefore, is the unaccompanied by the asrava of matter, Virtuous actions are calculated to render captivity pleasant and agreeable to the soul. Thus virtue is as much as cause of bondage as vice from the standpoint of him, who aspires for perfect liberation.”
It is to be borne in mind that the souls association with the outer body of gross matter is not of the same type as that with the Karmana Sarira, for while it becomes intimately fuses with particles of finer matter, of which that subtle body is made, there is no such fusion in the case of the gross body. The idea of the association of the soul with its three bodies may be partially grasped by likening it to oxygen and the matter of the Karman-Sarira to hydrogen which combine together to form water. If we now, throw some colouring matter into the liquid, formed by the fusion of hydrogen and oxygen, we shoul have an idea of the form of Taijas Sarira. The position occupied by these two bodies in relation to that of gross matter is something, like that which comes into existence by holding the volume or mass, of coloured liquid in a sponge, so that the liquid saturates every portion of the sponge without actually becoming fuses or united with it. There is however, this important distinction to be drawn between the sponge and the physical organism that which the former is an independent article, the latter is organized by the soul, which is to become ensouled in it.” (1)
(7) Causes of the Influx of Karma:
Any kind of activity, physical, mental or moral, is a cause of Asrava, no exception being made even in the case of actions, performed carelessly, since they point to the presence of an attitude of carelessness, which, is quite incompatible with self consciousness.”
The causes of influx of Karmas are:
(1) Mithyatva i.e. wrong belief. It consists of five kinds: (1) One sided absolutism; (ii) Untrue attribution of a quality to a being or thing; (iii) Entertainment of doiubt about the truth; (iv) Failure to distinguish between right and wrong; and (v) the notion that all religions are equally true.
(2) Avirati i.e. moral failings/Vowlessness; it included (I) Violence (injuring another by thought word or deed); (ii) Ontruth or Perjury; (iii) Theft; (iv) Unchastity and (v) attachment to the things of the world.
(3) Pramada i.e. Carelessness/lack of vigilance/negligent conduct; it comprises; (I) Reprehensible discourse about politics, adventure, women and Food; (ii) Sense-gratification; (iii) mild passions; (iv) Sleep; and (v) Gossip.
(4) Kasayas i.e. four passions named anger, Pride, Deceit & greed and nine minor blandishes/neo-passions (no-Kasayas) named joking, liking, Dislike, grief, fear, disgust, male inclination, female-inclination, neuter-inclination. The passions are of four types-
(1) Anantanubandhi i.e. which prevents one’s acquiring Right belief and stands in the way of true discernment;
(1) Apratyakhan i.e. that which prevents the observance of even the minor vows of a house holder;
(3) Pratyakhyan i.e. That which interferes with the observance of vows, taken by a monk and
(2) Sanjvalana i.e. that which is of mild nature and the last obstacle to the absolute purity of Right conduct.
(5) Yogas i.e. Channels for the material influx; They are three in number;
(I) Manoyoga (mental activity/thoughts and attitudes);
(ii) Kayayoga (bodily actions/physical activities) and (iii) Vachan Yoga (Speech).
(8) Bondage/association of Karmas with soul: Bandh
“The absorption of matter by the soul results in the formation of a compound personality, in which the natural attributes of spirit become suppressed to a greater or less extent, according to the nature and quantity of the particles absorbed. Just as hydrogen and Oxygen are deprived of their natural freedom during the period of their fusion in the form of water, so is a soul debarred from the full exercise of its natural attributes while in union with matter; and Just as the separation of hydrogen and oxygen from one another results in restoring to them, their natural properties in the fullest degree of manifestation, so dos the removal of matter, from the constitution of the soul establish it in its natural perfection is manifested in the form of a compound personality, which partakes of the nature of both, without actually destroying either. Hence, the soul, involved in the cycle of births and deaths, and manifests something of the nature of both, Pure spirit and Matter,” (1)
“The conditioning of the physical body and of the circumstances depending on the body-descent family, status wealth, and the like-is the result of the mechanical operation of the force of Karma stored up in the Karmana Sarira.”
The Karmic force consists of eight Karmas:-
(1) Knowledge-obscuring (Jnana Varniya);
(2) Perception-obscuring (Darshana Varniya-which interfere with perception)
(3) Deluding-Mohaniya; which produce delusion).
(4) Obstructing (Antaraya/forces which interfere with our doing, what we like to do).
(5) Feeling (Vedaniya, which determine the duration of the association of the soul with body of gross matter):
(6) Age (Ayu, which determine the duration of the association of soul with body of gross matter);
(7) Body Making (Nama, which organize the body and its limbs); and
(8) Family (Gotra, which determine the family surroundings, position; and the like of individuals).
Of these eight kinds of Karmas, the first four are called Ghatia-Karmas (Destructive obscuring-karmas); as they destroy or obscure the natural attributes of soul; the last four are aghatia (Non-destructive/non-obscuring Karmas) Karmas which do not interfere with the natural attributes of the soul and are not so dangerous. The first four are comparatively more difficult to be destroyed; whereas the last four can be burnt up very easily.
(10) Karmic-Energies (Karman-Prakritis)
There are in all 148 Karma-Prakritis (energies): Five, those of knowledge-obscuring Karma; Nine, of Perception obscuring karma; twenty-eight, of Deluding-karma; Five, of obstructing-Karma; two of feeling-Karma; Four, of Age-Karma; Ninety three, of Body making Karma;and two of family Karma of these 148 types of energies (Karma [prakrities) the number of energies which fall under Ghatia Karmas (obscuring-karmas), which destroy or obscure the natural attributes of soul, are only 47. It is these, what stand in the way of salvation and debar souls from the enjoyment of their natural attributes such as Omni-science, Omni perception, infinite bliss and infinite prowess. It is these forty seven Karma-prakritis (energies), which are the real enemies of the soul and by conquering whom, one becomes a “Jina” or “Arihant”.
(11) Stoppage of the Influx of Karmas (Samvara)
Stoppage of the influx of Karmas (Samvara) consists of checking the inflow of fresh Karmas to the soul. In order to achieve this, the first thing to be done is to bring under control the organs of action, which act as doorways to the ingress of the enemy. There are three inlets for Karmic matter to enter into the soul; (1) Mind (2) Speech and (3) body. The process of checking the inflow of fresh matter through these doorways is called Samvara, which is of two kinds: (1) Bhava Samvara (subjective stoppages) and (2) Dravya Samvara (objective stoppages). The former signifies the control of passions, emotions, likes and dislikes; and the latter signifies the cessation of the influx of matter.
Since passions and emotions arise only, by virtue of unsatisfied desires, he who would bring them under control must begin by renouncing his desires. Similarly, since Drvaya-Asrava takes place through the doorways of the mind, body and speech, the controlling of the unchecked activity of these inlets of Karmas is equally necessary for the aspirant of release from the bondage of ‘Sin’.
In order to stop the influx of fresh Karmas to the soul (Samvara) and thereafter, eradicate the past accumulated karmas from the soul (Nirjara), the path of liberation or that of three jewels (Right-belief, Right knowledge and Right conduct) has got to be followed; as regards which, enough has been written in the above mentioned not on part ‘B’ of the book. It includes observance of Five vows (Vrita) three preservations/discipline (Guptis), five carefullnesses (Samitis), Ten-observances (Das-Lakshan-Dharma) Contemplation of Twelve-reflections (Anuprekshas), Adoption of Twelve austerities (Tapa), Forbearance of twenty two Parisahas (hardships), Exercise of two types of Meditations (Dharma-dhyan and Shukla-dhyan) etc.
(12) Elimination/Eradication of Karmas (Nirjara):
Nirjara i.e. Shedding of or elimination of Karmas from the soul. The Karmana-Sarira resembles the surface of a Pond. Fed by a channel; in which the processes of inflow and evaporation of water are constantly going on. This mechanical process of ‘Evaporation of Karmas is called ‘Savipaka Nirjara (Invaluantary shedding off), which means the removal of matter from the karmana-Sarira in the ordinary course of things. The other kind, called Avipak-Nirjara (Voluntary) is the process of the removal of matter and the consequent destruction of karmic energies, by individual exertion. It is this second kind of Nirjara, which is the direct cause of Moksha.
Avipaka-Nirjara (Voluantary shedding off) consists in the performance of ‘Tapa’ (austerities/penances which literally mans heating. Tapa includes Dhyan (Meditation). As pure gold can be easily separated from alloy by putting the impure compound on fire, so can a soul free himself from various kinds of karmas by Tapa (austerities).
The important thing to bear in mind in the words of Shri C.R.Jain is: “That dependence on, any outside agency for the removal of one’s karmic bonds not only means so much time wasted, but is also fraught with the most harmful consequences. Our investigation into the nature of the bonds, which holds us tight in their grip has revealed the fact that they arise only from our own desires, beliefs, passions, and the like and can not be destroyed by any possibility, so long as we do not obtain full control, on our own actions. The training of the individual, then, is the only way to salvation, and it is no exaggeration to say that on one, who does not seriously take himself in hand, has the least shadow of a chance of acquiring the freedom of Gods”. (1)
As regards the twelve kinds of austerities, we have already said enough in the concerned Note on Part ‘B’ of the book.
“The Jain ascetic (a Sraman) does not adopt the life of these hardships under any external compulsion, but from a conviction of its being the only path to perfection and joy. He knows that every weakness overcome is a clear gain, and remains cheerful under the severest trials and mishaps. As he advances steadily along the path, he soon begins to feel the natural delight of his soul, compared with which the case and pleasure of millionaires and great potentates of the world looses all its fascination in his sight onward and onward does he press, making fresh conquests every day till the all-illuminating effulgence of Kevala-jnan bursts on his consciousness from within, on the breaking up of the clouds of ignorance and sin, amassed together by the four kinds of his (Jnatia-Karmas.) (1)
(13) Salvation/Emancipation/Liberation/Moksha:
Moksha (Salvation) – Moksha (Salvation) is the culmination (or the last) point of the process of attaining liberation, whereas Samvara is the starting point thereof. The soul becomes liberated/emancipated, when it gets rid of all the eight karmas, (in short, its Karmic-Sarir) and which, as a consequences thereof, becomes pure and perfect. The soul, thereafter, does not transmigrate; as it does not allow Non-soul (Non-self) to again over power it. The soul becomes pure and Perfect (Paramatma) attains Siddha-gati (the fifth Gati), which is permanence, and immutable; and which implies complete- cessation of mundane-existence and freedom from miseries of the world. The Paramatma (Pure and perfect soul) differs from Sansari-Jivas (impure/mundane souls). In so far as the destruction of all kinds of karamas pieces him for ever beyond the cycle of re-births, fixing his form also once for all i.e. some what slightly less than that of the body from which Nirvana is attained. The pure and perfect souls, which ever enjoy perfect dwell on the top of the universe. They are absolutely unattached, desireless, dispassionate, spotless, Omniscient, Omni-percept, Omni-potent, eternally blissful, pure and perfect.
(14) Constitution of the Universe (Loka)
Dravyas (Substances) – The universe is constituted of six substances (1) Soul, (2) Matter, (3) Medium of motion, (4) Medium of Rest, (5) Space And (6) Time. The first five have also been designated as “Panchastikayas”.
These six substances can be put under two heads (1) Souls (Jivas) and (2) Non-souls (Ajiva). Soul is divided into two: Pure and impure; and Non-souls being divided into five (1) Matter (Pudgala), (2) Medium of Motion (Dharma Dharma), (3) Medium of Rest (Adharma), (4) Space (Akasa) and (5) Time (Kala).
(15) Matter (Pudgala):
We have discussed enough about souls (Jivas), their kinds and three liberation process of five substances, falling under the head “Non-souls”, “Matter (Pudgala) plays the main role in the world. It is in contrast with the soul; as the qualities attributed to the soul are not found in matter. The Matter has got the qualities of touch, taste, colour and smell. These four qualities admit numerable, innumerable and infinite classifications, but the principal kinds are deemed to be twenty : namely, eight kinds of touch (Soft, hard, heavy, light, hot, cold, viscous, and rough); five kunds of taste (bitter, Pungent, sweet, sour and astringent); two kinds of smell (fragrance and Reverse); and five kinds of colour (Blue, Yellow, Red, White and black). The function of Pudgala are : Five types of body (Audarik) Physical, Vaikriyak/fluid, Aharak/assimilative, Taijas/electric, and Karman/Karmic), the speech, the mind, the karmic particles or breathing including exhaling and inhaling, pleasure and pain; life and death and five senses (Touch, taste, smell, sight and hearing). The conception of matter is so comprehensive, as to comprise under it the five substances of Earth, Water, Air, Fire and Space. These five substances are easily asimilable in Pundgala, since they emerge out of material atoms, by varying combinations.
(16) Forms of Matter:
The principal forms in which Matter (Pudgala) exists are atom (anu) and Aggregate (Skahndh). Binary to infinite aggregates are included in aggregates (Skandh). An atom consists of only one space-point (Pradesa), is the terminus of the divisibility of Matter, is by itself without beginning, middle or end, destitute of sound, and is coupled with qualities of taste, touch, smell and colour. It is indestructible and eternal, is responsible for the disruption of skahndhas by virtue of its segregation from them is also the substantial cause of them and is the measure of time. It is devoid of sound but is the cause of sound. It possesses any one colour, any one taste, any one smell, but a pair of such touches as are not of contradictory nature; namely cold and viscous or cold and dry or hot and viscous, or hot and dry. The remaining touches namely soft and hard, light and heavy are only manifested in the skahndha state of matter, and thus are not present in the atomic state. The qualities of Viscousness (Snigdhatva) and dryness (Rukshata) very in degree of intensity extending from the lowest limit to the highest, from one point to infinite. Hence, atoms are capable of existing with infinite variability in these two characteristics. These are responsible for atomic lining. Atoms are active; activity is not the cause of combination,. Those atoms, which are at the lowest in the scale of viscousness and dryness are not given to combination either with one another or with other intensifications. Besides, atoms which have equal degrees of viscousness and dryness in excess are given to inter-linking i.e. atoms with two degrees of viscousness and dryness, are inter-linkable with four degree of viscousness of dryness are capable of transforming atoms having two degrees of viscousness or dryness into their own nature. Similarly this holds good for all those atoms which have a diference of two degrees of viscousness or dryness. This theory thus avoids mere conjuction of atoms but propounds thie synthetic identification.
Skandhas or the aggregates of atoms exist in six forms namely (1) Gross-Gross (Sthula-Sthula), (2) Gross (Sthula), (3) Gross-fine (Sthula-sukshma), (4) Fine-Gross (Sukshma-Sthula), (5) Fine (Sukshma) and (6) Fine-Fine (Suksma-Suksma) The class of matter, which, when divided, cannot restore its original state without extraneous help is termed gross-gross. For example, wood, stone etc. (2) That which can be reunited on being divided without the intervention of a third something is called gross; for example, water, oil etc. (3) That which is incapable of disintegration and grasp, for example, shadow, sunshine etc., are sub-sumed under gross-fine; (4) The objects of touch, taste, smell and hearing are called fine-gross; (5) The Karmic matter etc. Which are imperceptible by the senses are indulged in the category of fine; and (6) The binary aggregates and the Skandhas, smaller than the Karmic matter come under the category of Fine-Fine. The generation of sound is effected by the striking of Skandhas against one another. (1)
(17) Origination, persistence and destruction of Universe (Lok)-
The functioning of Universe (Loka) : Lok (Universe is constituted by six substances.
(18) Substance and Existence : Identity in diference:
Of the infinite characteristics pertaining to a substance, the most comprehensive is existence. It comprises all other characteristics within its purview. All substances. Which the universe consists of, are indubitable, self-evident and existent from all eternity. Substance and existence are indissolubly related like heat and fire, though they differ in nomenclature, number characteristic etc. In other words, they have non-identity (Anyatva) and no Prathakatva (Separateness). The former implies that neither the nature of substance in identical with the nature of existence, nor the nature of existence is identical with the nature of substance and the matter means that substance and existence are not separate in respect of Pradesh of space-points. The two have no diference of space-points (Pradesa) but difference of charaacterisation. Existence requires substance as its support is devoid of other qualities is itself one adjective out of other infinite adjectival characterization of substance, is constitutive of substance and is of the nature of origination, destruction and continuance. On the contrary, substance is bereft of any sub-stratum, is accompanied by other inimitable characteristics, is a substantive with a countless adjuncts and is the subject of orgination, destruction and continuance. Thus the relation between the two – substance and existence is that of identity in difference – a relation, which is unique, primary and underived. (1)
(19) Medium of Motion and Rest (Dharma and Adharma)
Dharma (Medium of motion) and Adharma (Medium of Rest) are the indifferent conditions of movement and rest respectively. Dharmastikaya itself is incapable of Migration and of generation motion in other things, but is the sin qua non of the movement of Jivas and Pudgala by its mere existence, just as water assists in the spontaneous movement of fish by its mere presence and not as the wind, which has the capability to develop activity in certain things.
Similarly, Adharmastikay – does not persuade Jiva and Pudgala in motion to stand still but becomes the passive condition, when they of their accord discontinue to move, just as the shadow of a tree does not persuade a traveler to take rest under it.
(20) Akasa (Space) :
It provides accommodation to souls, Matter and to the rest of substances. It is its own base and support and does not call for any other substance to accommodate it. The extent of space which is replete with matter, souls time, medium of motion and that of rest is called Lokakasa or space of the universe. This distinguishes it from Alokakasa or empty space, where none of the five substances abides.
(21) Time (Kala) :
Time is characterized by tangibility (Vartana). Every substance (Utpada) orginates, persists (Dhrouvya) and destroys (Vyaya) the substance of soul. Non-soul (Pudgala), Medium of motion, Medium of Rest and space all always continue to change. This they do because of the substance of Time. Jain philosophy specifically confers an existential status on Time and calls it a substance to answer for the experienced change.
Jainism believes that the existence and sustenance of the world is governed by the lass of Nature. It does not accept the existence of a supreme Creator and Sustainer of the Universe. It maintains that the universe is without beginning and end. To quote Dr. S. Radhakrishnan, “The Jain’s views is that the whole universe of being, of mental and material factors, has existed form all eternity, undergoing an infinitge number of revolutions, produced by the powers of nature without the intervention of any external entity. The diversities of the world are traced to the five co-operating conditions of Time, Nature (Svabhava), Necessity (Niyati), activity (Karma) and desire to be in act (Udyama).”
(22) Is God Creator and Ruler of Universe ?
In this connection, the following observations of Shri C.R.Jain, are also noteworthy –
“If we do not deny the evidence of our senses, we should perceive that not only is there no necessity for the existence of the ruler of the universe, but that the supposition of such a being is also actually calculated to bring us into violent conflict with the dictates of Reason and Rationalism. The fact that different substances perform different functions ought to open our eyes and make us pause before making the sweeping assertion that nothing whatever in the world can never take place without ordre of its extra supreme ruler. What about the free actions of men and other living beings, and the mechanical action of the substances of nature? In respect of the former, it would certainly be unreasonable and sinful in a divine to reward of punish living beings when their actions only flow from him and the latter, that is the mechanical action, speaks for itself, and in such a that robs the supposed ruler of the universe of nearly half the activity, that is manner as leaves no doubt as to non-interface on the part of any super-human or divine agency with the functions of substances. If it be said that the living bengs are left free to do what they like so that their punishment or reward is only half nature stubbornly contests his claim and obviously on good grounds. This leaves only the functions of Judge to be discharged by the deity on the Judgment Day. But in that case, how would you explain the differences of status and degrees of development in the attributes of the soul now? The nature of all souls being the same, their differences can not but be due to their own actions in the past., The position then stands thus : The judgment Day is still far off yet souls already experience the fruits, of their actions. Evidently then, some one else is acting as a judge already. Thus, there is no need for the postulation of divine ruler of the Universe and the mechanical action of the force of Karma which is now giving out rewards and punishments to all living beings, is the one and the only Judge. Nature has appointed in this behalf.” (1)
Be it remembered that “ Jainism aims not at turning mankind into an army of hungry – beggars, constantly begging for boons from some real or imaginary super human agency nor in converting its Votaries into fanatics, of unrequired love, revolving, moth like round some luminous spiritual ‘Magnet’, to be ultimately absorbed by it, but at raising everyone, who cares to follow its method to the supreme status of Godhood (Paramatmatva/Siddhatva) characterized as it is by many kinds of Perfections including those in respect of knowledges bliss and Power.” (2)