Outlines of Jainism c9: Chapter I.—Theology

Outlines of Jainism c9

Language: English

Chapter I.—Theology

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The fundamental principles of Jainism are these :— I. *Man's personality is dual, material and spiritual* (**1**, **2**¹). The duality of the dead matter and the living principle which animates the human body is evident. There may be differences as to the nature of it; but as to the fact of the duality there cannot be any question. This is in striking contrast with the Hindu doctrine of Brahman, or one soul which is all and in all.

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¹ The thick numerals in brackets correspond to the order in which the original texts are numbered below. The texts are the authority for the statements in the Outlines.

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II. *Man is not perfect.* He can improve, i.e. he can advance in the direction of perfection. The human soul can attain perfection. In its perfect condition the soul enjoys its true and eternal character, whereof the characteristic is the four infinities : infinite perception or faith ; infinite knowledge ; infinite power ; and infinite bliss (**3**).

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The four infinities are respectively named : *ananta-darśana*, *ananta-jñāna*, *ananta-vīrya*, and *ananta-sukha*.

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III. *By his spiritual nature man can and must control his material nature.* It is only after the entire subjugation of matter that the soul attains perfection, freedom, and happiness (**4**, **5**).

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It is such a free and happy soul that is called Jina (Conqueror) or Tīrthaṅkara (Guide) (**6**).

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These free souls are of two kinds—

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1. Disembodied and in *nirvāṇa* at the summit of the Universe, steady and in bliss unending. These are called Siddhas (9). They are also distinguished into two kinds according as in their embodied condition they did or did not preach and propound the Truth. If they did, then in *nirvāṇa* they are *tīrthaṅkara-siddha* (8). There have been twenty-four such in the current cyclic period, *avasarpiṇī* (10). (See below, p. 15.) If they did not preach and propound the truth, they are *sāmānya-siddha*.

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2. Embodied souls which have attained omniscience, but have not yet discarded the last vestments of human body. These are the Arhats (7).

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Both these classes have innumerable qualities, but eight of the first and forty-six of the second class are specially mentioned. (These are named in Appendix IV.)

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Besides the omniscient Arhats, there are sages, or human souls in a higher spiritual condition than other men: these are saints, *sādhus* or *munis*. They are distinguished into three classes—

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1. Āchārya—the head of the saints. He has among others thirty-six qualities (11). Appendix IV.

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2. Upādhyāya. This is a teaching saint; he has twenty-five qualities (12). Appendix IV.

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3. Sādhu. This is the saint or ascetic simply; he has twenty-eight qualities (13). Appendix IV.

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The above five classes—*siddha*, *arhat*, *āchārya*, *upādhyāya*, and *sādhu*—are called the *pañcha-parameshṭhin*, or the five supreme ones, of Jainism. To these the most popular Jaina invocation is addressed millions of times every day in India. It runs—

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*Namo arahantāṇaṃ, namo siddhāṇaṃ,*
*namo āyāriyāṇaṃ, namo uvajjhāyāṇaṃ,*
*namo loye sabba-sāhūṇaṃ.*

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“I bow to the arhats, I bow to the siddhas, I bow to the *āchāryas*, I bow to the *upādhyāyas*, I bow to all the *sādhus* in the world.”

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The repetition of these words is accompanied by bowing with folded hands in all four directions: east, north, west, and south.

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Four points must be noticed: (1) The *catholicity* of the Jaina attitude. The worship and reverence are given to all human souls worthy of it, in whatever country or clime they may be. (2) The worship is *impersonal*. It is the aggregate of the qualities that is worshipped rather than any particular individual. (3) The arhat, the living embodiment of the highest goal of Jainism, is named before the free soul who has left the world and cannot be approached by humanity, which requires to see truth before it can seek it. (4) The Jaina incantation *Aum* or *Om* is composed of five sounds: *a, a, ā, u,* and *m*, which stand respectively for arhat; *aśarīra* = “disembodied”, i.e. the siddhas; *āchārya*; *upādhyāya*; and *muni* = the silent, or the *sādhu*.

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IV. The last basic principle of Jainism is this: *Man himself, and he alone, is responsible for all that is good or bad in his life* (14, 15).

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Jainism, more than any other creed, gives absolute religious independence and freedom to man. Nothing can intervene between the actions which we do and the fruits thereof. Once done, they become our masters and must fructify. As my independence is great, so my responsibility is coextensive with it. I can live as I like; but my choice is irrevocable, and I cannot escape the consequences of it. This principle distinguishes Jainism from other religions, e.g. Christianity, Muhammadanism, Hinduism. No God, nor His prophet or deputy, or beloved, can interfere with human life. The soul, and it alone, is directly and necessarily responsible for all that it does.

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A tabular account of classes of souls in Jainism may now be given :—

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As compared with most other religions, it is important to notice that Jainism has a very definite and uncompromising attitude towards the conception of God. It is accused of being atheistic. This is not so, because Jainism believes in Godhood and in innumerable gods; but certainly Jainism is atheistic in not believing its gods to have created the Universe. Creation implies volition, a *desire* to create. A desire can only relate to some thing or fact which is not, but ought to be: therefore it implies imperfection. And God cannot be imperfect. This is the most common-sense argument against the theory of God as the creator of the universe. In a word, believers in the creation theory make God a man, bring him down to the level of need and imperfection; whereas Jainism raises man to Godhood and inspires him to reach as near Godhood as possible by steady faith, right perception, perfect knowledge, and, above all, a spotless life.

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In Jaina hagiology sixty-three persons are pre-eminently spiritual. They are—

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24 Tīrthaṅkaras. 12 Cakravartins. 9 Nārāyaṇas or Vāsudevas. 9 Prati-nārāyaṇas or Prati-vāsudevas. 9 Balabhadras. —— 63

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These are not all “saints”, i.e. *sādhus*, but spiritually great souls. Besides these a few other important classes are recognized, e.g.—

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9 Nāradas. 11 Rudras. 24 Kāmadevas. 24 Fathers of the Tīrthaṅkaras. 24 Mothers of the Tīrthaṅkaras. 14 Kulakaras. ——

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It is impossible to deal with all the details of the lives of Jaina Tīrthaṅkaras. A friend in India showed me a mammoth map, recording in tabular form sixty-four points concerning each of the twenty-four Tīrthaṅkaras. I wonder if the map will ever be complete and published! I content myself with giving (in the folding Table annexed) after the name of each Tīrthaṅkara nine points concerning his life in the following order: his father's name; his mother's name; birthplace; *nakshatra*, or the zodiacal sign of his birth; his height; his colour; his age; the number of his *gaṇadharas*, or apostles; his place of *nirvāṇa*; the sign or emblem on his statues or images; and the interval between him and the next Tīrthaṅkara.

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THAṄKARAS.¹

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| GE | NUMBER OF GAṆADHARAS | PLACE O |
| or | 84 | Mount I |
| 0 of pūrvas ² | 90 | Mount I |
| of pūrvas | 105 | (= Same |
| ,, | 103 | ,, |
| ,, | 116 | ,, |
| ,, | 111 | ,, |
| ,, | 95 | ,, |
| ,, | 93 | ,, |
| ,, | 88 | ,, |
| ,, | 81 | ,, |
| of years | 77 | ,, |
| ,, | 66 | Champā |
| ,, | 55 | Mount I |
| ,, | 50 | ,, |
| ,, | 43 | ,, |
| ,, | 36 | ,, |
| ears | 35 | ,, |
| ,, | 30 | ,, |
| ,, | 28 | ,, |
| ,, | 18 | ,, |
| ,, | 17 | ,, |
| ,, | 11 | Mount O |
| ,, | 10 | Mount I |
| ,, | 11 | Pāvā-pu |

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ara, palya, are names of very high nu

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¹ The variations enclosed in square brackets represent mainly Śvetāmbara tradition. ² *dhanusha* = 4 cubits. *pūrva*, *sāgara*, *palya*, are names of very high numbers. 1 crore = 100 lakhs = 10,000,000.