JAINA Convention 1999 07 Philadelphia

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

Page 83

10th Biennial JAINA Convention
The special Philosophy of Jainism
Dr. Shekharchandra Jain - Ahmedabad (India)
There are many religions in the world. On the basis of the belief held, they can be divided thus: (1) Those which believe in rebirth and (2) Those which do not believe in rebirth. Hindu, Buddha and Jain religions believe in rebirth, while Islam, Christianity and Judaism do not believe in it. The ones which believe in rebirth are further subdivided into two: (1) Those which believe in the theory of incarnation and (2) Those which believe in the theory of Karm (action), Hindu religion believes in incarnation and Buddha and Jain religions do not.
Jain religion is an integral part of Indian culture but differs from Hindu religion in respects of beliefs regarding incarnation, the creation of the world and the theory of Karm. Jain religion does not accept the theory of incarnation and God, therefore, does not take birth to wash away or destroy the sins of the people. Jain religion believes that ever human being is capable of attaining Godhood or becoming a Muktatma, that is a free, liberated soul.
A person can, through penance, annihilate his Karm and be a liberated soul, get rid of the cycles of birth and death. Every Tirthankar or Kevali has to destroy the Karm first and then attain the status of Bhagwan. Once the souls are liberated after the annihilation of Karm, they are not re-born.
Jain religion does not accept the notion that the world was created by some God or person or that He is the guiding force as well as the destructive force. Jain religion believes that the world can never be destroyed completely. It follows the principles of Utpad, Vyay, and Dhrovya. In other words that which becomes old gets destroyed and new forms come into being. The solidity or stability of the earth does not get destroyed. The basic elements never get destroyed, though they do get transformed and this cycle continuously goes on. Therefore the need of an extraordinary being, or God, in control of the world does not exists. This is a scientific phenomenon and there is nothing extraordinary about it.
The third feature of Jainism is Karmavad which means belief in the theory of Karm. Karm here does not symbolize 'destiny' (Bhagya) but human effort (Purusharth). Other religions too talk about Karm but they hold the view that we perform the Karm but the fruit or reward is dispensed by God. Jain religion does not hold such a view. It says that each enjoys the fruit of one's own Karm - good or bad. If, as held by some religions, some God sits in judgement and dispenses justice, then he will be responsible for all decisions or discrimination one sees in the world, and if the fruit is going to be the result of one's Karma, there is no need for a God to do this. If a person performs good Karm, undertakes penance and succeeds in annihilating all Karm, he will achieve Moksha. (liberation) and attain Godhood himself. One can see scientific outlook in this approach which emphasizes the doer enjoying the fruit of his own actions.
The outstanding feature of Jain religion is its emphasis on equality in the sense that Shravak and Sadhu have to suffer the consequences of their Karm, good or bad. It is in a senses sound justice that there is no privilege for a Sadhu as distinguished from a Shravak.
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Jain Education Interational 2010_03