Jain Dharm Me Bhakti Ki Avadharna

Here's a comprehensive summary of the provided Jain text on the concept of "Bhakti" (devotion) in Jainism, focusing on the key themes and arguments presented:

Book Title: Jain Dharm me Bhakti ki Avadharna (The Concept of Devotion in Jainism) Author: Sagarmal Jain

This text explores the multifaceted concept of "Bhakti" within the Jain tradition, drawing distinctions and influences from broader Indian religious thought while emphasizing Jainism's unique philosophical underpinnings.

Core Definition and Evolution of Bhakti:

• Etymology and Broad Meaning: The word "Bhakti" originates from the root "bhaj," meaning "to serve." However, its meaning in Jainism (and generally) is far more expansive than mere service. It encompasses qualities like glorification, praise, worship, prayer, and reverence towards the divine or its representations.
• Essential Elements: Crucially, these acts only qualify as "Bhakti" when they stem from a core of reverence, faith, affection, and surrender towards the object of devotion.
• Jain Scholarly Definition: Jain Acharya Pujyapada Devnandi defines Bhakti as "an affection with purity of feeling towards the Arhats, Acharyas, Bahushrutas (learned monks), and the doctrine (Agama)." Professor Ramchandra Shukla defines it as "love-filled faith." Some scholars view it as an emotional connection between the devotee and the divine.
• From Duality to Unity: While Bhakti often arises from a perceived distance or duality between the devotee and the divine, its ultimate aim is the dissolution of this duality. As the devotee's connection deepens, the distance shrinks, leading to the realization of divinity within oneself. Jainism uniquely posits that this ultimate union means the devotee becomes divine, not by merging into a universal consciousness (like in Advaita Vedanta), nor by maintaining a distinct dualistic relationship (like in Vishishtadvaita).

Bhakti in the Jain Context vs. Other Traditions:

• Nirīśvaravāda (Atheism/Non-theism) and Autonomy of the Soul: A fundamental difference highlighted is Jainism's non-theistic stance. Unlike theistic traditions that worship a creator God, Jainism's devotional focus is on the pure, unencumbered state of the soul or the Vītarāga (passionless) state of enlightened beings. The objects of reverence are the Deva (Vītarāgas), Guru (teachers), and Dharma (the teachings).
• Passive Siddhas: Jain Siddhas (liberated souls) are considered perfect and pure but also passive. They do not actively intervene to bless or punish their devotees, unlike the concept of divine grace in many Hindu traditions.
• Influence of Hinduism: The text acknowledges that the concept of Bhakti in Jainism has been influenced by the prevailing Hindu traditions, particularly in its devotional practices and terminology. However, Jain thinkers have strived to integrate these elements within their own philosophical framework.

Key Components and Their Jain Interpretation:

• Shraddhā (Faith/Belief): This is considered the foundational element of Bhakti. While faith is essential, the text emphasizes that faith in Jainism must be knowledge-based and rational, not blind. It is seen as a passive state, whereas Bhakti is an active manifestation of faith. Faith is directed towards principles and persons, while Bhakti is always directed towards the object of worship.
• Love (Anurāg/Prem): Generally considered an essential component of Bhakti, the text questions the compatibility of love (a form of attachment or rāga) with Jainism's ideal of Vītarāgatā (passionlessness). While prashasta rāga (noble attachment) is acknowledged, even this is seen as a potential obstacle to liberation. The example of Gautam's intense devotion to Mahavir is cited, but his inability to achieve Vītarāgatā during Mahavir's lifetime suggests that such strong emotional attachment can hinder the ultimate goal.
• Stuti (Praise/Glorification): In Jainism, the purpose of praise and glorification is not to please the divine and gain favors. Instead, it is a means to remember and internalize the virtues of the enlightened beings, which in turn purifies the devotee's mind and inspires them towards spiritual growth. The aim is self-realization through the contemplation of the ideals.
• Vandan (Salutation/Reverence): Vandan is a crucial act of devotion that signifies reverence and respect. It helps in overcoming ego and cultivating humility. The text details the specific categories of beings (Arhat, Siddha, Acharya, Upadhyaya, Sadhu) who are considered worthy of Vandan, emphasizing that true respect is for the qualities and not just the position.
• Pūjā (Worship): The practice of idol worship (Pratimā Pūjā) in Jainism is ancient, with evidence dating back to the Mauryan period. However, Jain worship rituals, including the detailed procedures for dravya pūjā (material worship) by householders, show significant influence and adoption from Vaishnava traditions. This includes the use of āhvāna (invocation) and visarjana (sending off) mantras, which are seen as imitations of Hindu practices and, at times, contradict Jain philosophical principles.
• Seva (Service): Service is a significant aspect of Bhakti. It includes the direct service of divine images and, importantly, the service of all beings as representatives of the divine. The text highlights the Jain ideal that serving the sick, elderly, and afflicted is equivalent to serving God, giving Bhakti a strong social welfare dimension.

The Evolution and Nature of Jain Bhakti:

• Early Sources: Ancient Jain texts like Āchārānga and Sūtrapakṛtāṅga do not explicitly mention Bhakti. However, texts like Ṛṣibhāṣita and Uttarādhyayanasūtra acknowledge faith (shraddhā), which is later understood as faith in the Divine, Guru, and Dharma.
• Development from Mauryan Period: Archaeological evidence suggests the development of idol worship and, consequently, Bhakti, in the Jain tradition from the Mauryan period onwards, influenced by concurrent Hindu traditions.
• Influence of Hinduism: The text repeatedly points out the influence of Hindu devotional practices on Jainism, particularly in the adoption of certain rituals, mantras, and even the concept of sakam bhakti (devotion with a desire for worldly gains).
• Nishkām Bhakti (Selfless Devotion) as the Ideal: Despite external influences, the ideal of Jain Bhakti remains nishkām (selfless). The ultimate goal is not to obtain worldly boons but to achieve self-realization and liberation. The concept of phalākānkṣā (desire for fruits of devotion) is considered a hindrance.
• Bhakti as Self-Knowledge: True Jain Bhakti is ultimately about realizing one's own pure soul and inherent divine potential. It is a process of self-discovery and self-empowerment.
• The Role of Virtuous Acts: The text emphasizes that mere prayer or praise without corresponding virtuous action and self-effort is futile in Jainism. Liberation is achieved through one's own efforts (purushārtha).

The Concept of Sakam Bhakti (Devotion with Desires) in Jainism:

• Emergence of Sakam Bhakti: While the ideal is selfless devotion, the influence of Hindu traditions and the human tendency to seek worldly benefits led to the development of sakam bhakti in Jainism, particularly after the 8th-9th centuries CE.
• Examples: Stotras (hymns) like Bhaktāmara Stotra and Kalyāṇamandira Stotra, composed in later periods, often contain prayers for worldly well-being, such as health and prosperity. The inclusion of prayers for "arogya" (health) in the Chaturvinśatistava is cited as evidence of this influence.
• Influence of Yaksha-Yakshinis: The integration of guardian deities (Yakshas and Yakshinis) into Jain practices also facilitated the incorporation of sakam bhakti, as these deities are believed to bestow worldly benefits.
• Distinction in Ultimate Goal: Despite the presence of sakam bhakti, the ultimate aim of Jainism remains liberation, not temporary worldly happiness. The desire for worldly gains is considered a "thorn" (shalya) in the path of devotion.

Conclusion:

The text concludes that while the concept of Bhakti in Jainism shares some outward similarities with other Indian traditions, its core philosophical underpinnings are distinct. The Jain path emphasizes self-effort, rational faith, and the ultimate goal of self-realization and liberation, rather than reliance on divine grace or the fulfillment of worldly desires. The influence of other traditions has shaped certain devotional practices, but the underlying philosophy of self-reliance and inner purification remains central to Jain Bhakti.