Жейн дінінде Құдай туралы түсініктер

God in Jain religion

In Jainism, godliness is said to be the inherent quality of every soul. This quality, however, is subdued by the soul's association with karmic matter. All souls who have achieved the natural state of infinite bliss, infinite knowledge (kevala jnana), infinite power and infinite perception are regarded as God in Jainism. Jainism rejects the idea of a creator deity responsible for the manifestation, creation, or maintenance of this universe. Instead, souls (in this case, devis or devas) who have reached Heaven for their merits and deeds influence the Universe for a fixed period until they undergo reincarnation and continue the cycle of enlightenment. According to Jain doctrine, the universe and its constituents (namely, soul, matter, space, time, and principles of motion) have always existed. All constituents and actions are governed by universal natural laws and "perfect soul" (an immaterial entity that cannot create or affect a material entity like the universe).

In Jainism, godliness is said to be the inherent quality of every soul (or every living organism) characterizing infinite bliss, infinite power, Kevala Jnana (pure infinite knowledge), infinite perception, and perfect manifestations of (countably) infinite other attributes. There are two possible views after this point. One is to look at the soul from the perspective of the soul itself. This entails explanations of the properties of the soul, its exact structure, composition and nature, the nature of various states that arise from it and their source attributes as is done in the deep and arcane texts of Samayasāra, Niyamasara and Pravachanasara. Another view is to consider things apart from the soul and its relationships with the soul. According to this view, the qualities of a soul are subdued due to karmas of the soul. Karmas are the fundamental particles of nature in Jainism. One who achieves this state of soul through right belief, right knowledge and right conduct can be termed a god. This perfection of soul is called Kevalin. 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 or moksha. 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 regarded as observing the Mahavrata ("Great Vows"). Gods can be thus categorized into embodied gods also known as arihantas and non embodied formless gods who are called Siddhas. 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 moksha. Thus, there are infinite gods in Jainism, all equivalent, liberated, and infinite in the manifestation of all attributes. The Self and karmas are separate substances in Jainism, the former living and the latter non living. The attainment of enlightenment and the one who exists in such a state, then those who have achieved such a state can be termed gods. Therefore, beings (Arihant) who've attained omniscience (kevala jnana) are worshipped as gods. The quality of godliness is one and the same in all of them. Jainism is sometimes regarded as a transtheistic religion, though it can be atheistic or polytheistic based on the way one defines "God".

A human being who conquers all inner passions and possesses infinite right knowledge (Kevala Jnana) is revered as an arihant in Jainism. They are also called Jinas (conquerors) or Kevalin (omniscient beings). 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 ghātiyā karmas and attain kevala jñāna, or omniscience. Such a soul still has a body and four aghātiyā karmas. Arihantas, at the end of their human life span, destroy all remaining aghātiyā karmas and attain Siddhahood. There are two kinds of kevalin or arihant:
Sāmānya Kevalin–Ordinary victors, who are concerned with their own salvation. Tirthankara Kevalin–Twenty four human spiritual guides (teaching gods), who show the true path to salvation.

The word Tīrthaṅkara signifies the founder of a tirtha which means a fordable passage across a sea. The Tirthankara show the "fordable path" across the sea of interminable births and deaths. Jain philosophy divides the wheel of time in two halves, Utsarpiṇī or ascending time cycle and avasarpiṇī, the descending time cycle. Exactly 24 Tirthankara are said to grace each half of the cosmic time cycle. Rishabhanatha was the first Tirthankara and Mahavira was the last Tirthankara of avasarpiṇī. Tirthankara revive the fourfold order of Shraman, Shramani, Śrāvaka, and Śrāvika called sangha. Tirthankara can be called teaching gods who teach the Jain philosophy. However it would be a mistake to regard the tirthankara as gods analogous to the gods of the Hindu pantheon despite the superficial resemblances between Jain and Hindu ways of worship. Tirthankara, 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. Tirthamkara nama karma is a special type of karma, bondage of which raises a soul to the supreme status of a tirthankara.