Jain Theism

SR No.: 006509
Original Sutra Author: N/A
Author: Hemant Shah
Publisher: Hemant Shah
Publication Year: 1997
Total Pages: 218
Language: English
Classification: Book_English, Philosophy, & Religion
File Size: 10 MB

Page 158

Theistic Color of Popular Beliefs and Sadhana
139 be of three kinds (i) discouraging sins (Duskrtagarha) (i) encouraging good acts (Sukrtānumodana), and (iii) submission (Sarana). 23 Thus here also we find one of the very common characteristic of devotional mode of religion, the submission to God. In Jain conception of Arādhanā or Upāsanā, this attitude is out and out theistic in color.
In Jain conception of Sādhana, prayer has its significant meaning and role. The Jain prayer, apparently one might feel a contradiction with its metaphysics and ethics, is certainly quite meaningful and consistent with its basic philosophy. Prayer, traditionally, is asking for something (Yácană) or a request to God. Mostly the prayer is for the removal of the suffering, the unhappiness that prevails in life. But in Jainism, suffering being the effect to Karma and there is no remedy to the effect once cause has been operated, the prayer does not mean freedom from the suffering. A Jain prayer is for the removal of the cause of, the removal of sins : Pāpanivāraṇa. It considers a true prayer to be all powerful and God is always the subject of such prayer. It says, "by praying Thee, let my unhappiness and Karma be annihilated, let me have true knowledge and holy death."24 6.4 Conclusion
Thus we find Jainism provides all the essential characteristics of a system that believes in devotional way or Bhaktimärga. It may once again be cleared that worship or devotion in the sense Bhakti or Ārādhanā, in Jainism, is a way and not the goal. It is a means to an end but not an end in itself. Whenever a path is treated, as the destination or the means as an end, one can very well think what the results would be. One may critically observe the prevailing Jain society or community all lost in the rituals and religious festivals as if that is the end and thus the real goal- the liberation of the soul from its bondage with matter-either being ignored or totally forgotten. Whatsoever it be, but what I propose, here is to emphasize the theistic nature, the
22. Višeşāvašyaka-Bhaşya
"आया गुरवो सत्यं, तिपच्चया वाऽऽइमोच्चिय णिस्स । सपत्तक्खतणओ
सीसाण उ तिप्पदाशे वि ॥ 23. Faghai con TET, Hendi 15quae
777 I ackpunt na, PROT puitfasta: 11 -Śri Hemacandrācāryā 24. et HCO3T AHHui a afectetur