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JAINA CONCEPT OF GOD IN JAINA THEISM
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There is nothing superior to the law of karma. The sufferings of the world are intelligible only on the basis of the law of karma. Though the Buddha admits the existence of the gods like Indra and Varuņa, they are also involved in the wheel of saṁsāra.
It is believed that nothing happens, moves; even a leaf does not flicker without His express will. There is obvious flaw and contradiction in this theory. If such almighty God is kind and benevolent, flawless and perfect, then how and why did he creates such an imperfect unkind world full of wars, pestilences, famines, droughts, floods, hunger, and untold miseries? If all that happens is by His express will, then no one does any wrong even a murderer, as he is ordained to do so. The scriptures of all sects and religious exhort the respective followers against bad deeds and extol good deeds. These preaching's will be irrelevant if all manifestations, actions, good and bad are by express wish of one almighty God. Also no good person will destroy his own good creation and God being good and perfect should not have created anything bad. It is ignorance about causes of various phenomena and events that conceptualizes imaginary power of God, controlling all events also solving all problems. It proved dangerous by killing the initiative, confidence and action by individuals, groups and societies.
It is seen, so far, that the Jainas, also the Buddhists, were against theistic concept of God, and God as a creator is not necessary to explain the universe. The Jains sought the divine in man and established the essential divinity of man. This conception has been developed on specific direction in Jaina philosophy.
This Jaina and Buddhist attitude towards conception of God, being against this background, Jainism was classified in heterodox division, an atheist thinker of Indian philosophy.
VI. (v) Jaina Concept of God (Paramātmā)
(a) Jaina Concept of God Interpreted on the basis of
Anekāntavāda:
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