Path of Arhat

Author(s): T U Mehta
Publisher: Sohanlal Smarak Parshwanath Shodhpitha Varanasi

Page 72

The Ultimate Reality
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of every individual according to this view lies in offering sincere repentance and prayers to be relieved of sins.
Some philosophers are more sophisticated in their explanation about the existence of the Divine. There are two principal schools of thought -One is ontological and the other is cosmological. As will be seen hereafter, both these schools come to the conclusion that the scheme of the universe is finally sustained and controlled by some outside divine force, the ultimate cause and hence the ultimate truth.
The Jaina approach is totally different. It has no place for God as the creator or sustainer of this universe. In Jainism there is no outside force, regulating prizes and punishment. A soul, liberated completely from the bondage of karmas, is all-knowing, all-powerful, omniscient and possesses all the attributes of what we understand by the expression 'God'. Pleasures and pains of life are the result of one's own actions called "Karmas' and as a result of these Karmas every soul takes rebirth and proceeds further in its journey towards liberation. In Jainism, as in other Indian religious systems, individual personality has always been regarded as a transitory mask as the whole Jaina philosophy is based on the existence of the duality of Jiva and Ajīva, Spirit and Matter. The spirit survives even after the matter appears to decay and dies. This leads Jainas to the theory of re-incarnation and rebirth in accordance with the Karmas ( actions ) of the past births. Even your good actions bind you if they are done with a motive to gain rewards. Law of Karma is inexonerable but one can destroy his Karmas to be free from their bondage by one's own efforts. There is no outside element, to drag you out of this bondage. The great seers and prophets can guide you and point out to you the path of redemption but ultimately it is for you to find out the path suitable to you and to start walking on that path by conviction, courage and fortitude.
This approach of Jainism has earned for itself a comment that is atheistic.