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'{{Jainism}} {{Conceptions of God}} [[Jainism]] rejects the idea of a [[creator deity]] that could be responsible for the manifestation, creation, or maintenance of this universe. According to Jain doctrine, the universe and its constituents (soul, matter, space, time, and principles of motion) have [[Jainism and non-creationism|always existed]]. All the constituents and actions are governed by universal natural laws and an immaterial entity like God cannot create a material entity like the universe. Jainism offers an elaborate [[Jain cosmology|cosmology]], including heavenly beings (''devas''), but these beings are not viewed as creators; they are subject to suffering and change like all other living beings, and must eventually die. Jains define godliness as the inherent quality of any soul characterizing infinite bliss, infinite power, [[Kevala Jnana|Perfect knowledge]] and Perfect peace. However, these qualities of a soul are subdued due to [[Karma in Jainism|karmas]] of the soul. One who achieves this state of soul through [[Ratnatraya|right belief, right knowledge and right conduct]] can be termed as god. This perfection of soul is called ''[[Kevala Jnana|Kaivalya]]'' or ''[[Bodhi]]''. A god thus becomes a liberated soul- liberated of miseries, cycles of rebirth, world, ''karmas'' and finally liberated of body as well. This is called ''[[Nirvana (Jainism)|nirvana]]'' or ''[[Moksa (Jainism)|moksha]]''. If godliness is defined as the state of having freed one's soul from karmas and the attainment of [[enlightenment (spiritual)|enlightenment]]/Nirvana and a god as one who exists in such a state, then those who have achieved such a state can be termed gods/''[[Tirthankara]]''. Thus, [[Rishabha (Jain tirthankar)|Rishabha]] was god/''Tirthankara'' but he was not the only ''Tirthankara''; there were many other ''Tirthankara''. However, the quality of godliness is one and the same in all of them. Thus, Jainism can be defined as [[polytheist]], [[monotheist]], [[nontheist]], [[Transtheism|transtheist]] or [[atheist]], depending on one's definition of God. Jainism does not teach the dependency on any [[supreme being]] for enlightenment. The Tirthankara is a guide and teacher who points the way to enlightenment, but the struggle for enlightenment is one's own. Moral rewards and sufferings are not the work of a divine being, but a result of an innate moral order in the [[cosmos]]; a self-regulating mechanism whereby the individual reaps the fruits of his own actions through the workings of the karmas. Jains believe that to attain enlightenment and ultimately liberation from all karmic bonding, one must practice the ethical principles not only in thought, but also in words (speech) and action. Such a practice through lifelong work towards oneself is called as observing the ''[[Mahavrata]]'' ("Great Vows"). Gods can be thus categorized into embodied gods also known as ''[[Tirthankara|Tīrthankaras]] and [[Arihant (Jainism)|Arihanta]]s'' or ordinary ''[[Kevala Jñāna|Kevalin]]'', and non-embodied formless gods who are called ''[[Siddha]]s''. Jainism considers the ''devīs'' and ''devas'' to be souls who dwell in heavens owing to meritorious deeds in their past lives. These souls are in heavens for a fixed lifespan and even they have to undergo reincarnation as humans to achieve ''moksa''. ==Arihants== {{Main|Arihant (Jainism)}} {{Further|Kevala Jnana}} [[Image:mahavir.jpg|thumb|150px|left|[[Mahavira]] 24th and last [[Tirthankara]]]] ''[[Arihant (Jainism)|Arihant]]s'', also known as ''Kevalins'', are gods in embodied states who ultimately become [[Siddha]]s, or liberated souls, at the time of their [[Nirvana (Jainism)|nirvana]]. An Arihant is a soul who has destroyed all passions, is totally unattached and without any desire and hence is able to destroy the four [[Karma in Jainism#Ghatiya karmas|ghātiyā karmas]] and attain ''[[Kevala Jnana|kevala jñāna]]'', or omniscience. Such a soul still has a body and four [[Karma in Jainism#Aghatiya karmas|aghātiyā karmas]]. An Arihant, at the end of his lifespan, destroys his remaining aghātiyā karma and becomes a Siddha. ==Tīrthankaras== {{Main|Tirthankara}} {{Further|Mahavira}} ''[[Tirthankara|Tīrthankaras]]'' (also known as ''Jinas'') are ''Arhatas'' who are teachers and revivers of the Jain philosophy. There are 24 ''Tīrthankaras'' in each time cycle; [[Mahavira|Mahāvīra]] was the 24th and last Tīrthankara of the current time cycle. ''Tīrthankaras'' are literally the ford makers who have shown the way across the ocean of rebirth and transmigration and hence have become a focus of reverence and worship amongst Jains. However it would be a mistake to regard the Tīrthankaras as gods analogous to the gods of [[Hindu]] pantheon despite the superficial resemblances in Jain and Hindu way of worship.<ref>Thrower (1980), p.93</ref> ''Tīrthankaras'' like ''Arhantas'' ultimately become ''Siddhas'' on liberation. ''Tīrthankaras'', being liberated, are beyond any kind of transactions with the rest of the universe. They are not the beings who exercise any sort of creative activity or who have the capacity or ability to intervene in answers to prayers. ==Siddhas== [[Image:Siddha.jpg|thumb|150px| left| Although the ''Siddhas'' (the liberated beings) are formless and without a body, this is how the Jain temples often depict the ''Siddhas'']] Ultimately all ''Arhatas'' and ''Tīrthankaras'' become ''Siddhas''. A ''Siddha'' is a soul who is permanently liberated from the transmigratory cycle of birth and death. Such a soul, having realized its true self, is free from all the ''Karmas'' and embodiment. They are formless and dwell in ''[[Siddhashila]]'' (the realm of the liberated beings) at the apex of the universe in infinite bliss, infinite perception, infinite knowledge and infinite energy. The ''[[Acaranga Sutra|Acāranga sūtra]]'' 1.197 describes ''Siddhas'' in this way – {{cquote|<cite> The liberated soul is not long nor small nor round nor triangular nor quadrangular nor circular; it is not black nor blue nor red nor green nor white; neither of good nor bad smell; not bitter nor pungent nor astringent nor sweet; neither rough nor soft; neither heavy nor light; neither cold nor hot; neither harsh nor smooth; it is without body, without resurrection, without contact (of matter), it is not feminine nor masculine nor neuter. The siddha perceives and knows all, yet is beyond comparison. Its essence is without form; there is no condition of the unconditioned. It is not sound, not colour, not smell, not taste, not touch or anything of that kind. Thus I say.”<ref>Jacobi (1884)Retrieved on : 25th May 2007</ref> </cite>}} Siddhahood is the ultimate goal of all souls. There are infinite souls who have become ''Siddhas'' and infinite more who will attain this state of liberation. {{Ref_label|D|d|none}} According to Jainism, the Godhood is not a monopoly of some omnipotent and powerful being(s). All souls, with right perception, knowledge and conduct can achieve self-realisation and attain this state.{{Ref_label|E|e|none}} Once achieving this state of infinite bliss and having destroyed all desires, the soul is not concerned with the worldly matters and does not interfere in the working of universe, as any activity or desire to interfere will once again result in influx of karmas and thus loss of liberation. Jains pray to these passionless Gods not for any favors or rewards but rather pray to the qualities of the God with the objective of destroying the ''karmas'' and achieving the Godhood. This is best understood by the term – ''vandetadgunalabhdhaye'' i.e. we pray to the attributes of such Gods to acquire such attributes” {{Ref_label|F|f|none}}<ref>Nayanar (2005b), p.35 Gāthā 1.29</ref> ==Heavenly Beings== [[Image:Padmavati.JPG|thumb|right|150px|Idol of [[Padmavati (Jainism)|Padmāvatī]] devī, śāsanadevī of Lord [[Parshva]] at Walkeshwar Temple. She is one of the most popular demi-goddess amongst the Jains for material favours from the Gods.]] Jainism describes existence of ''śāsanadevatās'' and ''śāsanadevīs'', the attendant Gods and Goddesses of ''Tīrthankaras'', who create the ''[[samavasarana]]'' or the divine preaching assembly of a ''Tīrthankara''. Such heavenly beings are classified as:- *''Bhavanpatis'' – Gods dwelling in abodes *''Vyantaras'' – Intermediary gods *''Jyotiskas'' – Luminaries *''Vaimānikas'' – Astral gods The souls on account of accumulation of meritorious ''karmas'' reincarnate in heavens as demi-gods. Although their life span is quite long, after their merit ''[[Karma in Jainism|karmas]]'' are exhausted, they once again have to reincarnate back into the realms of humans, animals or hells depending on their karmas. As these Gods themselves are not liberated, they have attachments and passions and hence not worthy of worship. Ācārya [[Hemacandra]] decries the worship of such Gods – {{cquote|<cite> These Gods tainted with attachment and passion; having women and weapons by their side, favour some and disfavour some; such Gods should not be worshipped by those who desire emancipation”<ref>Gopani (1989), emended</ref></cite>}} Worship of such gods is considered as ''mithyātva'' or wrong belief leading to bondage of karmas. However, many Jains are known to worship such gods for material gains. ==Jain opposition to Creationism== {{main|Jainism and non-creationism}} Jain scriptures reject God as the creator of universe. Ācārya Hemacandra in the 12th century put forth the Jain view of the universe in Yogaśāstra as thus {{Ref label|I|i|none}} – {{cquote|<cite> This universe is not created nor sustained by anyone; It is self-sustaining, without any base or support </cite>}} Besides scriptural authority, Jains also resorted to [[syllogism]] and [[deductive reasoning]] to refute the creationist theories. Various views on divinity and universe held by the [[Historical Vedic religion|vedics]], [[samkhya|sāmkhyas]], mimimsas, Buddhists and other school of thoughts were analysed, debated and repudiated by the various Jain Ācāryas. However, the most eloquent refutation of this view is provided by Ācārya [[Jinasena]] in [[Adipurana|Mahāpurāna]] as thus {{Ref label|J|j|none}} – {{cquote|<cite> Some foolish men declare that creator made the world. The doctrine that the world was created is ill advised and should be rejected. If God created the world, where was he before the creation? If you say he was transcendent then and needed no support, where is he now? How could God have made this world without any raw material? If you say that he made this first, and then the world, you are faced with an endless regression. If you declare that this raw material arose naturally you fall into another fallacy, For the whole universe might thus have been its own creator, and have arisen quite naturally. If God created the world by an act of his own will, without any raw material, then it is just his will and nothing else — and who will believe this silly nonsense? If he is ever perfect and complete, how could the will to create have arisen in him? If, on the other hand, he is not perfect, he could no more create the universe than a potter could. If he is form-less, action-less and all-embracing, how could he have created the world? Such a soul, devoid of all modality, would have no desire to create anything. If he is perfect, he does not strive for the three aims of man, so what advantage would he gain by creating the universe? If you say that he created to no purpose because it was his nature to do so, then God is pointless. If he created in some kind of sport, it was the sport of a foolish child, leading to trouble. If he created because of the karma of embodied beings [acquired in a previous creation] He is not the Almighty Lord, but subordinate to something else If out of love for living beings and need of them he made the world, why did he not make creation wholly blissful free from misfortune? If he were transcendent he would not create, for he would be free: Nor if involved in transmigration, for then he would not be almighty. Thus the doctrine that the world was created by God makes no sense at all, And God commits great sin in slaying the children whom he himself created. If you say that he slays only to destroy evil beings, why did he create such beings in the first place? Good men should combat the believer in divine creation, maddened by an evil doctrine. Know that the world is uncreated, as time itself is, without beginning or end, and is based on the principles, life and rest. Uncreated and indestructible, it endures under the compulsion of its own nature. </cite>}} ==See also== *[[Jainism and non-creationism]] *[[Moksa (Jainism)]] *[[Nirvana (Jainism)]] *[[Nontheistic religions]] asdfghjkl ==References== <references/> {{Jainism Topics}} {{Theology}} {{DEFAULTSORT:God In Jainism}} [[Category:Jain philosophical concepts]] [[Category:Conceptions of God]] [[Category:Transtheism]] [[Category:Jain deities]]'