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Chapter 10 - Jain Concept of Devotion (Bhakti / Prayer) In all religious traditions, prayer plays an accepted mode of communication between the devotee and the divine. A prayer is a pure dialogue between the devotee and the divine, and thus does not need or require any material things. Everyone has equal opportunity to pray. Divine does not make distinction amongst the devotees regarding race, religion, nationality, or any other external criteria. The only thing that is required to approach Divine is unconditional devotion free from selfish motives and falsehoods. During a prayer, a devotee opens up his heart to the God. Out of all religious tradition, however, Jainism defines a special meaning to prayer. Jainism firmly believes in the doctrine of Karma, and puts sole reliance on the development of one's spiritual advancement by one's own personal efforts. Jainism further exhorts its followers to develop Asharan Bhävanä (nobody is your savior). The question that naturally arises now is "What is the place of prayers in Jainism?" Since Jainism does not believe in God as a creator and destroyer of the universe or in the existence of any outside divine entity controlling our fate, it seems that any idea of prayer would be irrelevant to Jainism. If prayers could please Siddha (a liberated soul) then some prayers could also displease Siddha. The soul, when it has become Siddha, has no attachments. Its character is purely that of a knower and a seer. Thus, if Siddha could bestow favors, then attributing such human frailties to a Siddha (liberated soul) would naturally mean that Siddha is not liberated. According to the doctrine of Karma, all results must be sought in that doctrine and unless the prayers are adjusted in the karma doctrine, they are not fruitful. However, it would be very wrong to say that prayers have no place in Jain philosophy. The real essence of prayers in Jainism is nothing other than appreciation and adoration of the virtues of the five supreme beings (Pancha Paramesthi) and the expression of ardent desire to achieve these virtues in one's own life. Jain scriptures elaborate these virtues of Pancha Paramesthi, namely Arihanta, Siddha, Achärya, Upadhyay and Sädhu. It is basic to Jain belief that the Tirthankars (prophets) and their teachings are only to point out to us the way to achieve liberation. However, how to acquire liberation and how to put these teachings into the practice, is entirely left to us. Jainism proclaims that every soul has the potential to become God. In Jainism, the definition of God is one who has attained liberation and not the creator of the universe. Tirthankars, upon attaining omniscience, devoted their lives to preaching and showing us the way to attain omniscience. The path shown by those who have achieved liberation must be studied with utmost respect and sincerity, because it is the proven path to liberation. We are very thankful to Tirthankars for preaching and showing us the path to ultimate liberation. In prayer, we express our gratitude, praise, and enumerate their virtues and we wish that such virtues might be imbibed in our lives. Such prayers constantly remind us what made them achieve the ultimate goal, and in turn, help us achieve that goal. This, in Jain philosophy, is the true meaning of prayers, and it is in this manner that one also obtains the fruits of his prayers. It is a truth that human mind gets oriented to the thoughts which it entertains constantly. An oriented and conditioned mind always impels the physical senses of the body to follow the pursuits of its liking. If we are fully convinced of the teaching of the great Tirthankars, we will totally surrender ourselves to these teachings. A constant reminder that the practice of the path shown by Tirthankars is the true and the only path to liberation will help mold our life to be a true believer in the teachings of Tirthankars. Prayers in Jainism mean exactly this, a constant reminder of the virtues of the Tirthankars. It is the best prayer we can offer and if these prayers help spiritually uplift our soul, we are surely justified in saying that it is due to the 'favor of the great masters who have shown the path to us. For indeed the masters have shown favor to us, as to the whole humanity, in pointing out the right way to attain liberation. The prayer offered by the great Ächärya Samantabhadra in the following words clearly makes this point:
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JAIN PHILOSOPHY AND PRACTICE - 2
