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102 : Śramaņa, Vol 62, No. 4, Oct.-Dec. 2011 devotee of personal cult will get liberation, the freedom from passion is the liberation, real sense.
Adoption of Jaina Deities:
Because of the impact of Hindu tradition Jaina tradition not only adopted various Hindu deities but their mode of worship also with some variations, suited to their religious temperament. Rituals in worship were alien to it in its pure form. śāsanadeva and śāsanadevi or yakşa-yakṣiṇī of Jaina's is nothing but a Jaina version of Hindu deities. Inclusion of Rāma as baladeva, Krşņa as vāsudeva, Lakşmaņa and Rāvaņa as prativāsudeva, in their scheme of sixty-three salākāpuruşās, is a testimony of their generous outlook towards other tradition. The adoption of Hindu gods and goddesses as consorts or companions of Jinas such as Kāli, Mahākālī, Cakreśvarī, Ambikā, Padmāvati, Siddhikā, as well as Sarasvati and Lakşmi as independent goddesses, speaks a lot about the accommodative attitude of Jaina tradition. However, there is no denying the fact that this impact has been reciprocal. First Tīrthankara Rşabha and Lord Buddha of Śramaņa tradition have been included among the incarnations of Gods in Vedic tradition.
In addition to above, a few instances of Jaina Ācārya composing hymns in praise of Hindu deities may also be furnished to demonstrate the tolerant outlook of Jainas. Jaina Ācāryas like Rāmakīrti and Jaimangalsūri composed hymns in praise of Tokalji and goddess Cāmuņdā.
Jaina Faith:a Blending of Heretic Views:
Significantly, the great Jaina Ācārya Siddhasena Divākara" (5th cent. AD) mentions, “Be glorious, the teachings of Jina, the union of all the heretic views, i.e. the organic synthesis of one sided and partial views, essence of spiritual nectar and easily graspable to the aspirants of emancipation. The remark of mystic Jaina saint Anandghana“9 (17th cent. AD) also is of similar nature. He
