Compendium of Jainism

SR No.: 001202
Original Sutra Author: N/A
Author: T K Tukol, A N Upadhye
Publisher: Prasaranga Karnatak University Dharwar
Publication Year: 1980
Total Pages: 352
Language: English
Classification: Book_English & Philosophy
File Size: 17 MB

Page 14

COMPENDIUM OF JAINISM
example. What they said and did have been noted down and have formed the creeds of their religions. The one point on which they have differed is about the existence of God, his attributes and work.
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Jainism does not recognise that the Universe is the Creation of God. The Universe is made up of Jivas (souls) and ajivas (non-souls) which are eternal, uncreated, co-existing and independent by nature. The non-souls are of five kinds, viz. pudgala (matter), dharma (motion) and adharma (stationariness), kāla (time) and akāśa (space). Jiva is characterised by jñāna and darśana, is formless, the kartā (agent) co-extent with the expanse of its body, enjoyer of the fruits of the Karmas and possesses upward motion. It exists in samsara and is Siddha while in perfect state. The soul is immortal while matter is indestructible. The Vedantin recognises only the Brahman as the cause of creation. Jainism recognises that plants and particles of earth, cold water, fire and wind are each possessed of life. This scientific classification does not derive its authority from the Vedas or the other scriptures sacred to the Hindus. While the Upanishads assert the oneness of the self and the Transcendent Being, the Buddha did not concern himself much with the metaphysical questions and left them as inexplicable (avyakta). He refused to answer either affirmatively or negatively all questions about the soul and body, the nature of the world, and existence or non-existence of the soul after death. He refused to speculate on these subjects.
The theological concepts of Jainism are clear and rational. Jainism regards a liberated soul which has attained its inherent qualities of perfect bliss, knowledge etc. as God. Godhood is the ideal of perfection. God does not control the universe or the individual. He can neither grant nor deny grace or happiness to anybody. But Hinduism recognises a personal God as the creator, the preserver and destroyer of the world.
Consistently with the principle of each individual's capacity to attain perfection or Godhood, the ethical principles of