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A Note on Jaina Atheism

By Subodh Kumar Pal

Vol. 24 · No. 2October - 1989pp. 48–53English

Summary

In "A Note on Jaina Atheism" Subodh Kumar Pal examines the Jain rejection of a creator god and its implications for religious philosophy. Jains deny the existence of an omnipotent, personal deity responsible for creating the world but maintain robust spirituality and ethics. Pal summarizes debates between Jains and Nyāya philosophers, noting that Jain thinker Gunaratna refutes the idea that being an effect necessitates a divine cause and argues that any occasional creation would make the supposed creator changeable, undermining divine immutability. Citing Jinasena’s Mahāpurāṇa, Pal questions how a formless being could create a material world and why a benevolent god would allow suffering. Instead, Jainism posits an eternal universe governed by natural laws. The article emphasizes that Jaina atheism does not deny the soul or liberation; it rejects only the notion of a creator and bases morality on karma and natural law. Human destiny is shaped by time, nature, necessity, activity and desire, and each soul is responsible for its liberation. Pal concludes that this worldview encourages personal responsibility and provides a rational alternative to theism by explaining cosmic justice without recourse to a divine judge.

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Conclusion

The essay clarifies that Jaina atheism rejects a creator while upholding spirituality. By analyzing logical arguments against divine creation and highlighting the self‑regulating nature of the universe, Pal shows that the absence of God does not diminish ethics or the quest for liberation. Instead, it underscores karma and personal responsibility, offering a coherent, non‑theistic foundation for moral conduct and spiritual progress.

Key passages

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  • “The tendency of philosophical thinking usually branded as atheism holds the view that ‘the world has not been brought into existence by an omnipotent and omniscient personal consciousness called God (Isvara), since a personal creator God of that kind does not exist.”
  • “Systems of Indian philosophy are sharply divided on the question—Does God exist? The Carvarkas, the Buddhists and the Jainas, and even the Samkhyas and the Mimamsakas in the Hindu fold stoutly deny His existence.”
  • “JAIN JOURNAL Buddhism, is fundamentally atheistic, in that, while not denying the exis- tence of the gods, it refuses them any important part in the universal scheme. The world, for the Jaina, is not created, maintained or destroyed by a personal deity, but functions only according to the universal law.”®”

Works cited in this article

  1. Gunaratna, Tarkarahasyadipika, a commentary on Saddar-sanasamuccaya, (Asiatic society, 1905)
  2. Varadaraja, Nyayakusumanjalibodhani, commentary on Udayana’s Nyayakusumanjali, (Chowkhamba Sanskrit Series, 1950)
  3. W. Theodore De Bary, Sources of Indian Tradition, (Newyork, 1958)
  4. C. J. Shah, Jainism in North India, (London, 1932)
  5. Hemacandra, Syadvadamanjari, verse 6

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