Jain Journal 1967 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 38

80
supposed, eternal, unqualified inferiority of man and of his inability to attain to Godhood, and, secondly, the positive assertion of the Divinity of the Self. This should be the real aim and object of concentration.
JAIN JOURNAL
Another important means of strengthening faith is the chanting of holy mantras, i.e., religious formulas, or texts, of which the monosyllabic aum or om is the most potent, since it is indicative of the five orders of spiritually evolved beings, arhats (Tirthankaras), asariras (Liberated souls), acaryas (leaders of saints), upadhyayas (professor saints) and munis (ordinary saints). Chanting the praises of the self is the most potent means for changing the negative rhythm into the positive
one.
A few words may be added here on bhakti yoga which is supposedly the earliest, and, therefore, the most popular, path of Self-realisation. Bhakti in its true sense means devotion to an ideal, and incidentally the worshipping of those who have already attained to its realisation. The causal connection between the ideal of the soul and the worshiping of those who have already realised it is to be found in the fact that the realisation of an ideal demands one's wholehearted attention, and is only possible by following in the footsteps of those who have actually reached the goal. The analysis of the nature of bhakti entitles us to say that no one who does not excite, in the fullest degree, the feelings of love and reverence in our hearts is entitled to our devotion. This amounts to saying that the being to whom the heart spontaneously offers its devotion is he who is its greatest sympathiser and well-wisher. Now, since these qualifications are to be found in the Tirthankara alone who preaches the dharma (religion or path) that leads to the Perfection and Bliss of Gods, in other words, who enables the soul to attain to the sublime status of Godhood, none but He is entitled to or can command the full adoration of the heart. He is worshipped not because worship or devotion is the end in itself, but because He is the only true guide to the Goal, so that devotion is primarily centered round the Ideal of the soul. Here again, we observe that idealatry and not idolatry is the path to nirvāṇa. Thus, in its primary sense, bhakti really means devotion to the Ideal of the soul, and in a secondary one, the worshipping of those Great One's who have already attained to its realisation, and who are, therefore, best qualified to instruct and guide others.
The rationale of bhakti can now be described with logical precision. First arises discernment or insight, called faith; this changes the outlook of life, transforms loose conceptions and stray notions about dharma