Jain Journal 1983 04

SR No.: 520070
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1983
Total Pages: 43
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 3 MB

Page 11

APRIL, 1983
I guess may point is that while the mere presence of scattered magical elements should not tempt us into identifying a popular Jainism; with the emergence of cultic systemetization of the occult the situation changes somewhat. At this point it may have to be accepted that there did emerge then, in some sense, a "popular" Jainism.
Third Point
115
The question of devotionalism and its relationship, first with Jainism and then with popular Jainism is a complex one. I propose to deal with it by setting up the following taxonomy. Devotionalism can be seen as taking any or all of the following forms:
(1) Simply paying homage, showing reverence or even worshipping without the object of adoration being treated as a divinity. This I would like to call reverential devotionalism. Example: the Pancanamaskāras to the jinas, siddhas, ācāryas, upādhyāyas and sādhus in Jainism.
(2) Devotion to a figure who is regarded as representing an ideal, without involving conscious reciprocation on the part of the figure. I call this unilateral devotionalism. An example from Jainism might be worship of Tirthankaras involving bhāvapūja.
(3) Devotion to a figure with the expectation of reciprocation. I call this reciprocal devotionalism. This can be of two kinds depending on what is sought in return: (a) non-salvific or (b) salvific ends.
Now it is usually argued that Jain devotionalism only includes the first two categories, as well as 3(a) only in relations to sasanadevatās, while category 3(b), from the Jaina point of view, is peculiarly Hindu. Is it so ?
R. B. P. Singh examines the "Jaina motive of worship" in his Jainism in Early Medieval Karnataka (c. A.D. 500-1200) and cites the standard Jain view. In doing so he refers to the views of A. N. Upadhye, C. R. Jain, T. G. Kalghatgi and then adds (p. 29, emphasis added):
Stevenson too supports the same view. She holds that the attitude of Jaina worshipper seems nearer to the French soldier paying homage at the tomb of Napoleon and saluting the memory of a great hero than to the warm personal adoration and loving faith connected with the Hindu idea of bhakti. All this would suggest