State and evaluate the proofs for the existence of God as propounded in Jainism.

Jain Concept of Reality and the Divine

Unlike many religions that begin with a creator God, Jainism starts with the eternal nature of reality. This reality is comprised of six ‘dravyas’: Jiva (sentient beings/souls), Ajiva (non-sentient matter), Kala (time), Disha (space), Dharma (the medium of motion), and Adharma (the medium of rest). The Jiva is inherently pure and possesses infinite knowledge, perception, bliss, and energy. However, it is currently bound by karma, obscuring these qualities.

Proofs for the Existence of the Divine (Jina/Siddha)

1. The Argument from the Inherent Order of the Universe (Niyama)

Jainism argues that the universe operates according to natural laws (Niyamas). These laws aren’t imposed by a divine being but are inherent in the nature of reality itself. The consistent and predictable functioning of these laws points to an underlying order, which is indicative of a principle of perfection. This perfection isn’t a personified God, but the potential for all Jivas to attain liberation (Moksha) and become Siddhas – perfected souls free from karma. The very existence of these Niyamas suggests a foundational principle of order, which can be considered a form of the divine.

2. The Argument from the Possibility of Liberation (Moksha)

The Jain doctrine of liberation is central to its ‘proofs’. The existence of suffering and bondage implies the possibility of their cessation. If liberation were impossible, the entire spiritual path (the Three Jewels – Right Faith, Right Knowledge, and Right Conduct) would be meaningless. The fact that liberation is attainable demonstrates the inherent potential for perfection within the Jiva. This potential, when fully realized, constitutes the state of a Siddha, the highest form of the divine in Jainism. The very structure of Jain cosmology, with its emphasis on cycles of time and rebirth, presupposes a final state of liberation.

3. The Argument from the Self-Evident Nature of Consciousness (Jiva)

Jainism emphasizes the self-evident nature of consciousness. Every living being possesses consciousness, and this consciousness is a manifestation of the Jiva. The Jiva is eternal and inherently possesses infinite qualities. The existence of consciousness, therefore, points to a fundamental reality that is not merely material. This inherent consciousness is a reflection of the divine potential within all beings. The argument isn’t about proving the existence of a creator, but about recognizing the divine spark within oneself and all living creatures.

4. The Argument from Anekantavada (Non-Absolutism) and Syadvada (Conditional Predication)

Jain epistemology, based on Anekantavada and Syadvada, indirectly supports the concept of a divine principle. Anekantavada acknowledges the multifaceted nature of reality, stating that truth is relative and depends on the perspective. Syadvada, its practical application, asserts that all statements are conditionally true. This implies that no single perspective can fully grasp the ultimate reality. The Siddha, having transcended all limitations, possesses complete knowledge (Kevala Jnana) and perceives reality in its entirety. This complete knowledge can be considered a divine attribute.

Evaluation of the Proofs

These ‘proofs’ are not proofs in the Western philosophical sense. They are more accurately described as rational justifications within the Jain metaphysical framework. They don’t aim to prove the existence of a personal God but to demonstrate the inherent potential for perfection and liberation within the universe. Critics might argue that these proofs are circular – they presuppose the Jain worldview to validate it. However, within the Jain context, they offer a coherent and logically consistent explanation for the existence of a divine principle, albeit one that is fundamentally different from the theistic conception of God.