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Jainism does not support belief in a creator deity. According to Jain doctrine,
theuniverse and its constituents—soul, matter, space, time, and principles of
motion—have always existed. All the constituents and actions are governed
byuniversal natural laws. It is not possible to create matter out of nothing and
hence the sum total of matter in the universe remains the same (similar to law
ofconservation of mass). Jain text claims that the universe consists of Jiva (life
force or souls) and Ajiva (lifeless objects). Similarly, the soul of each living being
is unique and uncreated and has existed since beginningless time.[a][1]
The Jain theory of causation holds that a cause and its effect are always identical
in nature and hence a conscious and immaterial entity like God cannot create a
material entity like the universe. Furthermore, according to the Jain concept of
divinity, any soul who destroys its karmas and desires, achieves
liberation/Nirvana. A soul who destroys all its passions and desires has no desire
to interfere in the working of the universe. 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.

2. Through the ages, Jain philosophers have rejected and opposed the concept of
creator and omnipotent God and this has resulted in Jainism being labeled
asnastika darsana or atheist philosophy by the rival religious philosophies. The
theme of non-creationism and absence of omnipotent God and divine grace runs
strongly in all the philosophical dimensions of Jainism, including
its cosmology,karma, moksa and its moral code of conduct. Jainism asserts a
religious and virtuous life is possible without the idea of a creator god.[2]
Jaina conception of the Universe
Representation of Universe in Jain cosmology in form of a lokapurusa or cosmic
man.
See also: Jain cosmology

3. Structure of Universe as per the Jain Scriptures.
Jain scriptures reject God as the creator of universe. Jainism offers an elaborate
cosmology, including Heavenly beings/Devas. These Heavenly beings are not
viewed as creators, they are subject to suffering and change like all other living
beings, and must eventually die. If godliness is defined as the state of having
freed one's soul from karmas and the attainment of enlightenment/Nirvana and a
God as one who exists in such a state, then those who have achieved such a
state can be termed Gods/Tirthankara. Thus, Mahavira was God/Tirthankara.
According to Jains, this loka or universe is an entity, always existing in varying
forms with no beginning or end. Jain texts describe the shape of the universe as
similar to a man standing with legs apart and arms resting on his waist. Thus, the
universe is narrow at top, widens above the middle, narrows towards the middle,
and once again becomes broad at the bottom.[3] [b]
Wheel of time[edit]
Jain Cosmic Wheel of Time
According to Jainism, time is beginningless and eternal. The cosmic wheel of
time rotates ceaselessly.[4] This cyclic nature eliminates the need for a creator,
destroyer or external deity to maintain the universe.

4. The wheel of time is divided into two half-rotations, Utsarpiṇī or ascending time
cycle and Avasarpiṇī, the descending time cycle, occurring continuously after
each other. Utsarpiṇī is a period of progressive prosperity and happiness where
the time spans and ages are at an increasing scale, while Avsarpiṇī is a period of
increasing sorrow and immorality.[5]
Concept of reality[edit]
This universe is made up of what Jainas call the six dravyas or substances
classified as follows –
 Jīva - The living substances
Jains believe that souls (Jīva) exist as a reality, with a separate existence
from the body that houses it. It is characterised by cetana (consciousness)
and upayoga (knowledge and perception).[6] Though the soul experiences
both birth and death, it is neither destroyed nor created. Decay and origin
refer respectively to the disappearance of one state of soul and
appearance of another, both merely various modes of the soul.[7]
 Ajīva - Non-Living Substances
 Pudgala or Matter - Matter is solid, liquid, gas, energy, fine karmic
materials and extra-fine matter or ultimate particles.Paramānu or
ultimate particles are the basic building block of matter. One quality
of paramānu and pudgala is permanence and indestructibility. It
combines and changes its modes but its qualities remain the same.
According to Jainism, it cannot be created nor destroyed.
 Dharma-tattva or Medium of Motion and Adharma-
tattva or Medium of Rest - Also known
as Dharmāstikāya andAdharmāstikāya, they are distinct to Jain
thought depicting motion and rest. They pervade the entire universe.
Dharma-tattva and Adharma-tattva are by itself not motion or rest but
mediate motion and rest in other bodies.
Withoutdharmāstikāya motion is impossible and
without adharmāstikāya rest is impossible in the Universe.
 Ākāśa or Space - Space is a substance that accommodates living
souls, matter, the principles of motion and rest, and time. It is all-
pervading, infinite and made of infinite space-points.
 Kāla or Time - Time is a real entity according to Jainism and all
activities, changes or modifications are achieved only in time. Time is
like a wheel with twelve spokes divided into descending and
ascending: half with six stages of immense durations, each estimated
at billions of "ocean years" (sagaropama).[8] In each descending stage,
sorrow increases and at each ascending stage, happiness and bliss
increase.
These uncreated constituents of the universe impart dynamics upon the
universe by interacting with each other. These constituents behave according
to natural laws without interference from external entities. Dharma or true

5. religion according to Jainism is vatthu sahāvo dhammo translated as "the
intrinsic nature of a substance is its true dharma.
The soul[edit]
According to Jainism, Soul is the master of its own destiny. One of the qualities
of the soul is complete lordship of its own destiny.[12] The soul alone chooses its
actions and soul alone reaps its consequences. No God or prophet or angel can
interfere in the actions or the destiny of the soul. Furthermore, it is the soul alone
who makes the necessary efforts to achieve liberation without any divine
grace.[13][14]
Jains frequently assert that “we are alone” in this world. [h]Amongst the twelve
contemplations (anupreksas) of Jains, one of them is the loneliness of ones soul
and nature of the universe and transmigration. Hence only by cleansing our soul
by our own actions can we help ourselves.[15]
Jainism thus lays a strong emphasis on the efforts and the freewill of the soul to
achieve the desired goal of liberation.
Jaina conception of divinity
Main article: God in Jainism

6. Image of a Siddha: the soul who attains Moksa; although theSiddhas (the
liberated beings) are formless and without a body, this is how the Jain temples
often depict the Siddhas.
According to Jainism, gods can be categorized into Tīrthankaras, Arihants or
ordinaryKevalins and Siddhas. Jainism considers the Devīs and Devas to be
celestial beings who dwell in heavens owing to meritorious deeds in their past
lives.
Arhats
Arihants, also known as Kevalins, are "Gods" (supreme souls) in embodied
states who ultimately become Siddhas, or liberated souls, at the time of
their nirvana. An Arihant is a soul who has destroyed all passions, is totally
unattached and without any desire and hence has destroyed the four ghātiyā
karmas and attain kevala Jñāna, or omniscience. Such a soul still has a body
and four aghātiyā karmas. An Arhata, at the end of his lifespan, destroys his
remaining aghātiyā karma and becomes a Siddha.
Tīrthankaras
Tīrthankaras (also known as "Jinas") are Arihants who are teachers and revivers
of the Jain philosophy. There are 24 Tīrthankaras in each time
cycle; Mahāvīra was the 24th and last Tīrthankara of the current time cycle.
Tīrthankaras are literally the ford makers who have shown the way to cross the
ocean of rebirth and transmigration and hence have become a focus of
reverence and worship amongst Jains. However it would be a mistake to regard
the Tīrthankaras as gods analogous to the gods of Hindu pantheon despite the
superficial resemblances in Jain and Hindu way of
worship.[16] Tīrthankaras like Arhatas ultimately become Siddhas on
liberation. Tīrthankaras, 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.
Siddhas[edit]

7. Siddhashila as per the Jain cosmology
Ultimately all Arihants and Tīrthankaras become Siddhas. A Siddha is a soul who
is permanently liberated from the transmigratory cycle of birth and death. Such a
soul, having realized its true self, is free from all the Karmas and embodiment.
They are formless and dwell in Siddhashila (the realm of the liberated beings) at
the apex of the universe in infinite bliss, infinite perception, infinite knowledge
and infinite energy. Siddhahood is the ultimate goal of all souls.
Jains pray to these passionless Gods not for any favours or rewards but rather
pray to the qualities of the God with the objective of destroying the karmas and
achieving the Godhood. This is best understood by the term –
vandetadgunalabhdhayei.e. we pray to the attributes of such Gods to acquire
such attributes” [f][17]
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