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The Path of Arhat : A Religious Democracy
replied in Biblical terms, “It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." ( Mathew )
(ii) Deśávakasika — This vow is to be taken for further lessening the sphere of Digvrata and Bhogopabhoga-parimanavrata for a day.
(iii) Proşadha -- During this vrata the Sadhaka accepts all restrictions of a Monk by retiring for a day or two or for more time in the common prayer hall and passes most of his time in meditation and religious study.
(iv) Atithi-Samvibhaga — Giving gifts and donations to needy persons including Sadhus ( saints ). Prayer
Since Jainism firmly believes in the doctrine of karma and puts sole reliance on the development of spiritual force by one's own personal efforts, and further exhorts its followers to develop Asarapa-bhavana (none can refuge or save us ), the question, which naturally arises, is, what is the place of prayers in Jainism ? Prayers are offered to God or to the Divine force which is supposed to control the whole universe. But if the Jainas do not believe in God or in the existence of any outside Divinity controlling our fate, any idea of prayer would be irrelevant to them.
The question is very legitimate. It is true that strictly according to the Jaina doctrines the prayer in the sense of asking favour of Divine dispensation has no place in Jaina doctrines for two main reasons, namely, (1) The soul which has been emancipated and which then becomes Omniscient has no desire left and has no motivation for the good or the bad of the universe. Its character is purely that of a knower and a seer. If it could be pleased by prayers, it could also be displeased by something else; If it could bestow favours, it could also bestow frowns. To attribute such human frailties to a liberated soul is to deny its liberation.
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