============================================================================ JAIN BBS and E-MAIL BULLETIN --------------------------------------------------------------------------- A Computer-Based Jain Education and Information Service Federation of JAINA and Jain Study Center of North Carolina (Raleigh) 401 Farmstead Dr. Cary, NC 27511-5631 General Editor : Pravin Shah 919-469-0956 Jain E-mail Bulletins Subscription : Email request to:varia@sunsite.unc.edu Jain Database on Internet : Mahesh Varia at varia@sunsite.unc.edu Jainism questions, email to : Pravin Shah at enhb34a@prodigy.com Jain BBS direct modem connection : 919-469-0207 (free membership/access) -------------------------------------------------------------------------- Bulletin No.: 02 Date: Thu, 9 Feb 1995 CONCEPT OF GOD IN JAINISM ========================= Compiled by Pravin Shah Jain Study Center of NC Raleigh ======= Jainism believes that universe and all its substances or entities are eternal. It has no beginning or end with respect to time. Universe runs own its own accord by its own cosmic laws. All the substances change or modify their forms continuously. Nothing can be destructed or created in the universe. There is no need of some one to create or manage the affairs of the universe. Hence Jainism does not believe in God as a creator, survivor, and destroyer of the universe. However Jainism does believe in God, not as a creator, but as a perfect being. When a person destroys all his karmas, he becomes omniscient and omnipotent. He is a liberated soul. He lives in a perfect blissful state in Moksha. This living being is a God of Jain religion. Every living being has a potential to become God of the Jain religion. Hence Jains do not have one God, but Gods are innumerable and their number is continuously increasing as more living beings attain liberation. Jains believe that since the beginning of the time every living being (soul) is associated with karmas. The main purpose of religion is to remove these karmas which are attached to our soul. There are many types of karmas. However they are broadly classified into eight categories. While travelling on the path of spiritual progress, a person destroys all eight types of his karmas in the following sequence. First Mohaniya (delusion), then Jnana-varaniya (knowledge), Darasna-varaniya (vision), and Antaraya (natural qualities) all three together. Lastly the remaining four namely Nama (body), Ayu (life span), Gotra (social standing), and Vedniya (pleasure and pain of the body). After destroying these karmas a person attains liberation. The first four karmas are called Ghati karmas because they obscure the natural qualities of the soul. The last four karmas are known as Aghati karmas because they do not affect the qualities of the soul, but they are related to the body of the soul. Once a person destroys all his Ghati karmas, he will also destroy all of his Aghati karmas before his death. No fall back can occur after the destruction of Ghati karmas. A person who destroys all eight types of karmas is called Siddha. A person who destroys only four Ghati karmas is called Arihanta (Tirthankara, Jina, Kevali etc). Arihant: --------- When a person destroys his Ghati karmas, he attains keval-jnana. He has regained the original attributes of his soul which are perfect knowledge, vision, power, and bliss. He is omniscient of the past, present and future forms of all entities (living and nonliving beings) of the universe. He is still a human being. He remains in the state of blissful condition for the rest of his life. He is known as an Arihant. Arihants have two categories: - Tirthankar - Ordinary-kevali Tirthankar: ----------- Immediately after attaining keval-jnana, if a person establishes the four-fold religious order of monks, nuns, sravaks (male laypeople), and sravikas (female laypeople) is known as Tirthankar. He preaches the Jain philosophy, religion, ethics, etc. to his followers. Twenty-four Tirthankars are born during this descending part of the time cycle (Avasarpini Kaal) of this region (Bharat Kshetra) of the universe. No two Tirthankaras have lived at the same time in this region. Generally a Tirthankara is born when the religion is at its depression state. He revives the same Jain philosophy and religion at that time. Sometimes he gives a different form to the religion depending upon the time, place, and the behavior of the human society. Example: Lord Mahavir preached five great vows, while Lord Parshva preached four great vows. The vow of celibacy was included in the non-possession category during Lord Parshav's time. Tirthankar is also known as Jina or Nirgrantha. Jina means one who has conquered his inner passions like desire and hatred. Nirgrantha means one who has gotten rid of all attachments Ordinary-kevali --------------- The only difference between Tirthankara and ordinary-kevali is that the latter does not establish the religious order. He remains in the state of perfect blissful condition for the rest of his life after attaining Keval-jnan. In the religious scriptures the name Arihantas and Tirthankaras are interchangeably used because ordinary-kevalis do not play any role in the religious order. Siddha ------ All Tirthankaras and ordinary-kevalis destroy their remaining Aghati karmas, and attain liberation at the end of their present life. After their nirvan (death) they are known as Siddhas. They are totally free. They are free from the birth and death cycle. They do not possess body. They do not feel pleasure and pain, or joy and sorrow. They live in an ever lasting blissful condition at the top of Lokakas known as Moksha. The quality and attributes of all siddhas are same. However, they still maintain their unique identity. Example: Lord Mahavir's soul as a siddha has the same qualities as Shri Gautam Swami or Shri Bahubali but their souls have a different forms and shapes. Both Arihants (Tirthankaras and ordinary-kevalis) and Siddhas are considered Gods of Jain religion. Arihats are perfect human beings and preach the Jain religion to the people during their remaining life. After death they become Siddhas. All Siddhas are perfected souls, living for ever in a blissful state in Moksha. ------------------------------------------------------------------------- Q. In the Namokar Mantra we pray to the Arihants (Tirthankara) first and then to the Siddhas second. Even though the Siddhas are perfect souls and have destroyed both Ghati and Aghati Karmas, and Arihantas have destroyed only Ghati Karmas. A. It is because Arihants after attaining keval-jnana (after destroying ghati-karmas), preach the Jain philosophy and religion. They explain the path of liberation and the qualities of Siddhas. Without the help of Arihantas we would not have known Siddhas. For this reason we pray Arihantas first and Siddhas second. ------------------------------------------------------------------------- The Four-Fold order Monks and Nuns: They practice self-control and have given up all desires and earthly possessions become the spiritual practicers and teachers. They follow strictly five maha-vrats. Sravaks and Sravikas (lay followers): They are not required to renounce the world, but are expected to discharge household duties by honest means and live a progressive pure life. They follow the twelve vows of lay people. ------------------------------------------------------------------------- Complied by Pravin K. Shah, Cary, NC. : 919-469-0956 --