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to stop the evil-doing of the wicked, why did he create the evil-doer at all ? Again, why not destroy the wicked alone? Why destroy the good as well as the wicked both ?
It is thus clear that not only is the idea of a beneficent creator a self-contradictory concept, but that in no sense can such a creator be considered entitled to our devotion or respect. The Jainas, therefore, do not offer worship to the Siddhatmans on any other ground than that of Omniscience. As a guru is entitled to reverence from his disciple, so are the Holy Tirthamkaras entitled to worship on account of having shown us the moksha márga (the path of liberation); and as of all kinds of teachers in the world They alone attained to perfection, They alone are entitled to the fullest measure of our reverence. A necessary corollary from this is that when the disciple becomes perfect himself, be ceases to worship the Holy Ones. This is not opposed to but is fully in agreement with the teaching of the great Themselves.
Jainism does not recognize the claim of any god or goddess, nor even of the great Tirthamkaras, to be worshipped on the ground of fear, or for obtaining boons from them. The Teacher (guru) alone is entitled to worship, and the true Teacher is he who imparts perfect knowledge in plain language, not he who has not sufficient knowledge himself, nor he who mystifies us with myths and legends. As regards the granting of boons, it is obvious that the soul is itself immortal, and possesses the capacity for perfect knowledge and bliss. Hence, no one can grant anything worth having to it from outside. Neither can any external agency destroy the force of its karmas,
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