Jain Theism

Author(s): Hemant Shah
Publisher: Hemant Shah

Page 64

Theism, Atheism and Jainism
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is through these religious rites and ceremonies that religious fervor, individual, social and communal, finds cloquent expression." 142 Moreover, worship, in Jainism means Dharma-Dhyana, 'the auspicious contemplation'. It also means an act of selfless devotion done with joy and due humility."143
The objects of worship in Jain religion are the 'five worshipful ones' (Panca Parameṣṭhin); the Arhantas, the Siddhas, the Acārys, the Upadhyayas and the Sadhus. The nature of the worship is the salutation or obeisance and homage paid to these great souls.
Purely from this research work point of view, what becomes of utmost importance is to note Jainism's philosophy of soul which itself in its pure form is God, The root of theism or we may say the hidden theism of Jainism lies in the Godhood of soul. A pure soul, a soul in perfection, a liberated soul, or a soul with all the infinite powers and knowledge and bliss becomes the object of worship. Jainism has freedom of the will and immortality of soul and in Tirthankaras: the perfected souls we find God. Thus all the three postulates to become a system a religion, according to I. Kant, we find in Jainism.
(5) A Critical Estimate
As Jain religion is an unique independent system so is Jain culture. In the words of the late Dr. Rajendra Prasad. the first president of free India," Jainism has contributed to the world the sublime doctrine of Ahimsa, No other religion has emphasised the importance of Ahimsă and carried its practice to the extent Jainism has done."'144
Prof. A.L. Basham says, "Of all the religious groups of India, Jainism has always been the most fervent supporter of nonviolence (Ahimsa) and undoubtedly the influence of Jainism in the spread of that doctrine throughout India has been considerable.''145
"In this conception lies the secret of the success which Jainism has achieved in moulding the lives of countless people to a higher plane of mental discipline, purity of thought, and spiritual evolution. It is a way of life which is fully capable of raising an ordinary individual to the highest height of spiritual realisation."146 It has proved to be
142. Dr. J. P. Jain, Religion and Culture of the Jain (1977), p. 105 143. Dr. J. P. Jain, Religion and Culture of the Jain (1977), p. 105. 144. Ibid., p. 169-170. 145. Ibid., p. 170
146 Ibid p.170