Path of Arhat

Author(s): T U Mehta
Publisher: Sohanlal Smarak Parshwanath Shodhpitha Varanasi

Page 9

( VIII )
line of thinking which, being perfectly rational, does not demand any allegiance to any individual or god. Nay, it puts emphasis on your own efforts and plainly tells you that even the Tîrthankars (the path-makers ) like Mahāvīra cannot help you beyond pointing out the 'path' to be followed, because they themselves have obtained salvation by that path. They only show the path, but efforts must be your own; there is no favour in finding the gates of Heaven. To repeat what the great saint pbilosopher Samantabhadra has said: "Na püjayarthastvai vītarage, na nindayā nātha vivānta vaire"I means "Oh lord, you are the Vītaraga and vivántavaira – one who has shed all attachments and a version and hence your worship or your criticism is totally irrelevant because your worship does not please you, nor your criticism displeases you." This is the crux of Jaina philosophy. The laity would surely find it hard to follow because an ordinary man likes to be lead, to be rewarded for his merits and to be punished for his faults by some super power, may be of totally unknown destination. He finds himself lonely and forlone if he is left to his own efforts. He, therefore, easily takes to ceremonies and rituals which give him psychological satisfaction of having done something to please the ultimate power that be. For laity, therefore, the path of devotions ( Bhakti ) is more appropriate.
Jainism is principally the path of knowledge (Jñana ) reinforced by devotion ( Darśana ) and action ( Cáritra ). It is not for everyone to take up the path of knowledge because one has to cover that path alone by one's own efforts without expecting any favour from any other source. For many people, therefore, the path of devotion ( Bhakti ) is more appropriate. But devotion is fruitful only where there is complete selfsurrender to the Divine. Both the paths, if properly pursued, are equally efficacious. But the trouble is that we do not pursue any of these paths fully. To pursue either of them
1. !:7qFTuleffcafu atatrit, a ffraeli faqat”, Svayambhū
stotra, Samantabhadra.