The First Cause : Syncretic Views of Haribhadra and others

Summary

Jain philosophy rejects the notion of a supreme creator. According to Jain cosmology, the universe has always existed and operates without a first cause; it is self‑sustaining and governed by intrinsic principleshttps://en.wikipedia.org/wiki/Jain_cosmology#:~:text=1.%20%5E%20,Gopani. Moral rewards and suffering arise from the innate law of karma rather than divine interventionhttps://en.wikipedia.org/wiki/God_in_Jainism#:~:text=Jainism%20does%20not%20posit%20the,the%20workings%20of%20the%20karmas. The article discusses how this perspective influences Jain debates on causation and compares it with other Indian systems. It focuses on the syncretic scholarship of Haribhadra Sūri, an 8th‑century Jain monk whose *Ṣaḍ‑darśana‑samuccaya* (Compendium of Six Philosophies) presents Jainism alongside six Hindu and Buddhist schoolshttps://en.wikipedia.org/wiki/Haribhadra#:~:text=,enmity%20of%20its%20characters%20which. Haribhadra argues that each system grasps partial truths but lacks the comprehensive vision provided by anekāntavāda (non‑absolutism). He adopts a conciliatory tone, acknowledging the value in other philosophies while asserting that the Jain doctrine of karma and an eternal universe offers a consistent explanation without recourse to a first cause. The article also discusses later Jain philosophers like Akalanka and Yaśovijaya, who refined arguments against a creator and engaged with Nyāya and Vedānta theologians. It notes that Jainism’s insistence on self‑effort and non‑theistic morality has parallels with Buddhism but differs in its detailed cosmology and emphasis on multiple categories of substances. The syncretic approach shows that Jain thinkers were not insular; they interacted with and critiqued contemporary schools to clarify their own positions. The article concludes that the Jain concept of an eternal, self‑regulating universe not only rejects a creator but also promotes a philosophical pluralism that values dialogue.