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world as quite impotent to bestow upon him, spiritual solace surrender himself to God (Arihanta and Siddha)for putting an end to transmigratory existence and to tribulations and fears. The devotee is so much attracted by the divine consciousness, that he expresses his deep yearning of establishing the holy feet of God in his heart forever.'Intoxicated by devotional juice; the devotee announces that he keeps the God in his heart, and so allows him (God) to cross the ocean of mundane miseries.
(f) Worship of God, Paramātman necessary to Jaina:
Regarding the doctrine of God that he needs not to create world then, there arises a question: what is the use of worshipping such a God? 162 That is, if God Arihanta or Siddha is free from attachment and consequently is neither pleased nor displeased, then what is the use of worshipping him?
But the Jaina philosophers say that worship of God Arihanta or Siddha is not to please Him, but to purify one's own self. It is highly useful and spiritually beneficial to worship God who is absolutely free from attachment and aversion. One should worship such God in order to cleanse one's own soul of attachment and aversion-the only cause of all miseries. The soul is by nature as pure as a crystal. But it is highly tainted with the defilements of attachment, aversion, delusion and desires. The pure crystal assumes the red colour of the red flower placed in its vicinity. Similarly, the soul gets tainted with attachment and aversion as soon as it comes in contact with them. The degree of taint depends on the degree of their contact. From this follows the necessity of our seeking and securing good purifying situations as also of our living through them."
The nature of attachment-free God is absolutely pure and peaceful. Tainting influences of attachment and aversion are totally absent there. So, by worshipping Him, by contemplating on Him, the feeling of non-attachment arises in the worshipper and gradually
1 Amitagati-Sāmāyikapātha, 4 (EDJ) P-189 Muni Shri Nyāyavijayaji, “Jaina Philosophy and Religion”, 1998,
P-35 163 Ibid, P-36
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