Jain Theism

Author(s): Hemant Shah
Publisher: Hemant Shah

Page 34

Theism, Atheism and Jainism
15 Apprehension, Cognition, Joy and Power, is its moksa or final Emancipation. But then Jainism does not believe in God: a fruit giver or in God, who it pleased, will shower upon all Joy and power. **The way (märga) to this Moksa is three fold-combination of “Samyak Darsan 'Samyak juāna' and saniyak caritra"37 i.e. Right Faith, Right knowledge and Right conduct, of the last of which Ahimsā or noninjury is the corner stone. Here we find Jainism differing from other systems of Indian philosophy. “Some emphasise only faith, some emphasise knowledge and some conduct. Faith or act of 'Devotion or Bhakti alone is considered not enough to lead to salvation.''28 In short, “Jainism presupposes infinite capacity for spiritual progress in every individual. Infinite knowledge and joy is the innate character of every soul. What is needed is complete noninterference.... from outside...... Interference means spiritual dragging.... however, is not the ideal. Freedom from worldly pleasures and sufferings is the end... suffering is as much an evil as worldly pleasures."34 It hardly requires to be explained that in order to have total removal of the karmic veil, and thus to realise the Four Infinites, one has to severely try for it. The goal i.e. emancipation, in Jainism is not impossible but is certainly self-dependent and most difficult. "Complete release from all karma through nonexistence of causes of bondage and through ‘Nirjarā' is Moksa" 30 Jainism suggests a detailed information of the doctrine and rules to be practised to lead a life of purity. It advocates the duties of a householder which are in miniature those of a monk, In all such regards we find" it reveals an ideology entirely different from the Vedic''! The non-coinpromisive attitude of Jainas in practicing its creed, the doctrines “remarkable for their originality acuteness and subtlety”32 and more interested in overstraining the moral aspects" to achieve the goal rather than to depend on an outside agency or grace, are the chief fundamental aspects that lead to a Jain way of Life and Liberation. Not God or any Divine agency but the individual's sincerity of purpose and utmost seriousness for the minutest spiritual progress is the way to liberation for Jains. Jainism thus on one side
26. H. S. Bhattacharya : The philosophy of Jainas pp. 29. 27. Tattvārthasutra, pp. - 1.1. 28. Prof, A. chakravarti : Mahavira and his teachings : pp. 47 29. Nathmal Tatia : Studies in Jain philosophy pp. 21. 30. Tattvārthasutra, X-2 31. S.N Dasgupta : Forward; Monkerjee's Jain Philosophy of non absolutism pp. VII 32. Ibid VII
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