Book Title: ISJS Jainism Study Notes E5 Vol 02
Author(s): International School for Jain Studies
Publisher: International School for Jain Studies
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The spirit of utter consecration is manifested when Samantabhadra proclaims that that is intellect which remembers God, that is head which bows down at His feet, that is successful life which lives under His pious shelter, that is speech which sings His praise, that is a sacred man who is engrossed in His devotion, and that is a learned man who bows down at His feet. 17 The devotee who finds all the objects of the world quite impotent to bestow upon him spiritual solace surrenders himself to God (Arhat and Siddha) for putting an end to transmigratory existence and to tribulations and fears. 18
(c) Devotional Object The object of devotional consciousness is "wholly other' in the sense of its being Anupama, i.e., it is absolutely and intrinsically other than everything that is and can be thought of. 19
It is "majestic" in the sense that its infinite characteristics are incapable of being described by us.20
Notwithstanding the fact of being possessed by the subjective feeling of the status of a creature and the objective feeling of the devotional object being supreme and "wholly other", the devotee is led to the singing of the praise of God (Arhanta and Siddha) on account of being captured by the fire of devotion like the deer who resorts to save its child from the clutches of a lion out of love or like a cuckoo (koyala) which sings in autumn merely due to the presence of small mangoes. This refers to the "element of fascination in the devotional object.21 Though the object is awe-inspiring on account of its infiniteness, yet it is fascinating and very easily captivates and transports the devotee with strange exultation. The consequence of his emotions is that his vocal cords begin to function automatically in extolling the deity, though in a limited way.
Importance and effects of devotion According to Kundakunda, he who bows with great devotion at the feet of Jina undermines the root of Saṁsāra.22 Pujyapāda pronounces that the Self by dint of its devotedness
17 Jina sataka of Samatabhadra, (Veer Seva Mandira, Delhi), 113; 18 Svayambhustotra: Tattvapradipikā, 80 (Sri Ganeshavarni Digambara Jaina Shodha Sansthana, Varansai).
Yuktyānuśāsana, of Samantabhadra, 4 (Veer Seva Mandira, Delhi) 20 lbid. 2 21 Bhaktāmara, 5, 6, Idea of the Hoy, P. 31 22 Bhāvapāhuda of Kundakunda, 153, (Patani Digambara Granthamala, Marotha under the title of Astapāhuda)
STUDY NOTES version 5.0
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