Jaina Mysticism and Other Essays

SR No.: 006933
Original Sutra Author: N/A
Author: Kamalchand Sogani
Publisher: Prakrit Bharti Academy
Publication Year: 2002
Total Pages: 166
Language: English
Classification: Book_English
File Size: 17 MB

Page 81

THE CONCEPT OF DEVOTION IN JAINISM
It is generally recognised that devotion in Jainism is a contradiction in terms, since devotion presupposes the existence of a Being who can actively respond to the aspirations of the devotee, and in Jainism such a conception of Being is inadmissible. It is true to say that Jainism does not uphold the idea of such a Being known as God, but it undoubtedly recognises the Arhat and the Siddha as the divinityrealised souls who may be the objects of devotion. But “neither Arhat nor Siddha has on him the responsibility of creating, supporting and destroying the world. The aspirant receives no boons, no favours, and no curses from him by way of gifts from the divinity. The aspiring souls pray to him, worship him and meditate on him as an example, as a model. as an ideal that they too might reach the same condition.” It should not be forgotten that unified, single-minded devotion to Arhantas or Siddhas accumulates in the self the Punya of the highest kind, which brings about as a natural consequence, material and spiritual benefits. Samantabhadra observes that the adoration of Arhanta deposits great heaps of Punya.? He who is devoted to him relishes prosperity and he who casts aspersions sinks to perdition; in both, Arhanta is astonishingly indifferent. Though the perfected souls have transcended the dual, yet devotion to them, nay, mere turning to them can fulfil our purposes and annul the accumulated filth of Karman." The aspirant should not, therefore, breath in despondency for the aloofness of God (Arhanta and Siddha). Those who are devoted to Him are automatically elevated.
Nature of Devotion
It is interesting to investigate on the nature, kinds and effects of devotion as recognised in Jainism. Devotion implies the sublime affection, circumscribed by the immaculacy of thought and emotion,
Jaina Mysticism and other essays