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COMPENDIUM OF JAINISM
Kubera etc. It is unnecessary to refer to their functions and powers in the scheme of preservation or protection of the universe.
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Jainism does not recognise that the universe was created by any God or gods. The universe is external and uncreated. It is subject to integration and dissolution in its forms and aspects. It is constituted of six substances viz. Soul, matter, time, space, principle of motion, the principle of stationariness. It is a compoud of these substances Soul is characterised by consciousness while the matter is not. That is consistent with scientific theories. From the stand point of reality, the soul is free and formless. Matter has form. The number of souls in the universe is infinite.
The Jaina idea of God is that of a pure soul possessed of infinite faith, knowledge, bliss and power. These qualities are inherent in the soul itself but they are either destroyed or veiled by the four kinds of Karmas: Darśanavaraṇiya, Jñānāvaraṇiya, Mohaniya, and Antaraya. Perfect faith is attained by the destruction of the first kind of Karma while perfect knowledge is attained by the total destruction of the second kind of Karma. Infinite happiness and power are attained by the destruction of the other two Karmas. The four qualities are not a gift from anybody but they are inherent in the very nature of the soul. The Jaina philosophers call such an Arhat who is popularly called God, Sarvajña, Vitaraga, Paramåtmā, Jina etc. He is essentially a conquerer of all passions and attachments. He is also called Apta or the Tirthankara as he has shown the path of liberation from the miseries and the travails of the Samsara. He is characterised by absolute freedom from eighteen kinds of weaknesses viz. hunger, thirst, fear, aversion, attachment, illusion, anxiety, pride, displeasure, astonishment, birth, sleep and sorrow.+ From the realistic point of view, the Arhat is without a body while from the popular point of view, he possesses a body known a Audarika which has the brilliance of thousand suns.
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