Vaishali Institute Research Bulletin 6

SR No.: 522605
Original Sutra Author: N/A
Author: L C Jain
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Publication Year: 1988
Total Pages: 312
Language: English, Hindi
Classification: Magazine, India_Vaishali Institute Research Bulletin, & India
File Size: 5 MB

Page 240

God: The Jaina View and Jaina Religious Images
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Jainism does not subscribe to the popular idea of God as some supreme being invested with the power of creating the universe and sitting in judgement over the destinies of all the beings. The Jaina God is the highest spiritual ideal for everyone who wants to progress on the of path religion. The spirit in every one of us is in the grip of karmas, a subtle form of inatter from beginningless times. Karmas give their fruits automatically according to their nature, duration, intensity and quantum. There is no escape from them unless one experiences their consequences, good or bad. In all this God has no part to play. If Jainism admits worships of the divinity, it is not for gaining any favours or for escaping calamities, but for evolving and attaining the great qualities of the supreme spirit which is the final spiritual stage of spirit in every one of us. 1
The concept of divinity is fully manifested in the religious images specially those of the Jinas. The Jina is represented in an absolute human form without any piece of garment and ornament, and standing in perfect calmness fully detached from the desire, sufferings and events thus expressing successful withdrawal from the cycle of birth and death. In fulfilment of their spiritual needs in visual form, the Jainas created through the ages religious images with the concrete representations of their special mythological and religious beliefs. The Jaina religious image is not merely a piece of art for the sake of art, but it has an ethical background embodied in it. In the same way worship of a religious image is not merely a mechanical performance of rituals, but it is essentially related to the ethical values, and represents the qualities of the object of worship and worshiper. The special religious and mythological Jaina concept produced sculptural forms not found in the creation of other denomination."
One of the distinctive practices of the Jaina ascetics had been the performance of yoga or penance in standing posture, technically known as the Kayot sar ga-mudrā. In this posture the monk stands erect with his hands completely giving up the care of the body. This posture, according to some scholars, is depicted on a Harrapan seal which shows in the upper register an ascetic standing in the Käyot sar ga-mudrä in jungle being worshipped by a lay-follower seated beside a bull, while in the lower register there are seven figures standing in the Kayotsarga-mudrā,
1. 2.
Upadhye, A. N., 'The Ethical Background', Ibid, p. 41. Ghosh, A., 'Editorial Observations'. Ibid, p. 3.