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60 : Śramaņa, Vol 63, No. 4, Oct.-Dec. 2012 devotion to God Jina, wishes freedom from birth and death, achievement of enlightenment (bodhi-lābha) and preservation of auspicious thoughts at the time of Samādhi Maraña (death while in meditation), does not do it as a reward to his penancial act, but this devotional language should be considered as a false speech (asatyamrsā). Almost the same idea is conveyed by Samantabhadra, another renowned Digambara Jain author of the 5th century AD in his Aptamīmāṁsā.
"There is no place of Bhakti or Pūja in Jain religion, yet the impact of Bhakti cult was so great that it could not remain without adoration, chanting hymns, paying homage, counting rosary and making salutations to the Tīrthankaras and other great personalities .In Jainism the Arhanta, the Siddha, the sādhus, and the Dharma preached by an omniscient being are considered as the four Mangalas (auspicious) and the four lokottamas (best in the world). Then, caturviṁsati-stavana (eulogy to 24 tīrthankaras) and vandana (salutation to God Jina-Arhanta and Siddha- and to those who excel in austerities, scriptures and virtues) are considered among six obligatory duties (şadāvaśyaka). The Bhagavati-Arādhanāof Sivārya and the Vijayodayā commentary of Aparājitasūri on it have also dealt with these duties. Then the ten types of Bhakti are mentioned in the Dasabhatti (Prabhācandra has written a commentary on this work written by Kundakunda). They are: Bhakti toTīrthankara, to Siddha, to Sruta (scripture), to cāritra (conduct), to yogin or anagāra (monk), to ācārya (spiritual teacher), to nirvāņa (emancipation), to Pañcaguru (five teachers), to Nandīśvara continent, and to sānti (peace). Kundakunda's Pañcāstikāyas mentioned Bhakti towards Arhanta, Siddha, caitya and pravacana (teaching) and his Pravacanasāra' has referred to Pūjāof devatā (god Jina), yati (monk) and guru (teacher).”: _
