Concept of Divinity in Jainism

SR No.: 001637
Original Sutra Author: N/A
Author: P Ajay Kothari
Publisher: Prakrit Bharti Academy
Publication Year: 2000
Total Pages: 248
Language: English
Classification: Book_English, Religion, & Devotion
File Size: 15 MB

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Harivamshapurana etc. Besides these works, the vast Jain literature also includes Niryuktis, Bhashyas, Churnis, Tikas and other texts and works. Fundamentals
Essence of Jainism and divinity may be summed up under seven fundamental principles (tattvas).'s Tattva is an abstract noun used in general because 'tad' is a pronoun. Tattva means a thing (or substance) as it is. Seven fundamental principles are jiva (living being) and the potential divine, Ajiva (non-living and nondivine substance), Asrava (influx of karma), Bandha (bondage in this wheel of life), Samvara (stoppage of the influx of karma), Nirjara (removal of the accumulated karma) and Moksha (liberated state).' This classification of the fundamental principles into seven principles is metaphysical with overtones of spiritual values of divinity." I. Jiva
The word jiva, atman, appa is commonly used for self or soul in Jainism, though several other words, like prani, bhuta, sattva, vijna, Veda, cheta, jeta, etc. are also used.'8 Jiva as an eternal entity is a presupposition in Jain philosophy. Regarding the existence of the self, it is often argued by some non-Jains that self is non-existent like a flower in the sky because it is not directly perceived as is the case with a ghata or pitcher."' Lord Mahavira refuted the arguments and said "O Gautama! the soul is pratyaksha, for that in which your knowledge consists is itself soul.” It is pratyaksha owing to the aham pratyaya, the realisation of self.20 And what is directly perceived or experienced needs no other proof, such as happiness and misery. The existence of soul can be inferred. Further Mahavir, the Omniscient, said to Gautama that soul exists because, “It is my word, O Gautama."21 The sense and body are different from soul. The sense organs are like the wisdom through which the soul sees, just as Devadatta perceived the external world through the windows.22 From the
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THE CONCEPT OF DIVINITY IN JAINISM