Jain Dharm Me Bhakti Ki Avdharna - Book Summary

This document, "Jain Dharm me Bhakti ki Avdharna" (The Concept of Devotion in Jainism) by Prof. Sagarmal Jain, explores the multifaceted nature of devotion within the Jain tradition. Here's a comprehensive summary:

1. Defining Devotion (Bhakti):

The term "Bhakti" originates from the root "bhaj," meaning "to serve." However, its meaning in Jainism is much broader than simple service.
Jain Acharyas, like Pujyapada Devanandi, define Bhakti as "Anuraga (love/affection) combined with purity of emotions towards the Arhat, Acharya, Bahushrut (learned ones), and the Agamas (scriptures)."
While love and affection are essential, true devotion transcends mere emotional attachment.

2. The Goal of Jain Devotion: Overcoming Duality

Jainism posits that devotion arises from a perceived distance or duality between the devotee and the divine.
The ultimate aim of Jain devotion is the dissolution of this duality, where the devotee realizes their own divine nature.
Unlike Advaita Vedanta, this dissolution does not mean the annihilation of the individual soul's identity into a universal Brahman.
Similarly, it differs from Vishishtadvaita, which maintains a duality even in liberation.
In Jainism, the ultimate fulfillment of devotion is the soul becoming its own pure, unhindered form, its supreme self, essentially realizing its inherent godhood through its own efforts.

3. Devotion and Love (Prem):

The role of love (Prem/Anuraga) in Jain devotion is nuanced.
While intense affection is a characteristic of devotion, Jainism, being a tradition focused on Vitragata (passionlessness), questions the direct embrace of "Raga" (attachment/passion) as the foundation for devotion.
The text grapples with the apparent contradiction of pursuing passionlessness while simultaneously cultivating love.
Jainism recognizes two types of attachment: Prashasta Raga (praiseworthy attachment, like devotion to a Tirthankara) and Aprashasta Raga (unpraiseworthy attachment, like worldly desires).
Even Prashasta Raga, while beneficial, is considered an obstacle to the path of liberation if it becomes an end in itself.
Gautama, a devoted disciple of Mahavira, is cited as an example. His intense devotion, while remarkable, is seen as having delayed his attainment of passionlessness. Mahavira himself stated that affection is a chain on the path to liberation.
Therefore, while faith (Shraddha) is central to Jain devotion, intense emotional attachment or love (Raga) is not considered its primary basis. Love, in any form, is ultimately seen as a bond to be transcended.

4. Faith (Shraddha) and Devotion (Bhakti):

Faith (Shraddha) is a crucial component of devotion, but a distinction exists between the two.
Faith can be directed towards the divine, principles, or both. Devotion (Bhakti), however, is always directed towards the divine. Faith in principles is not devotion.
Faith is personal; devotion is even more so.
While faith is essential for devotion, faith does not necessarily lead to devotion.
Faith is described as a passive state of unwavering allegiance, whereas devotion is an active expression of that faith.
The difference is akin to the difference between "Pujya-buddhi" (feeling of reverence) and "Puja" (worship). Faith is the reverence; devotion is the outward expression of that reverence through action.
Jainism, being primarily Nivritti-parak (introvertive and renunciatory), emphasizes faith. As an Anishwaravadi (atheistic/non-theistic) tradition, the focus of faith is not a creator God, but the pure, passionless state of the soul (Vitrag Dasha).
The primary objects of faith in Jainism are Deva (the enlightened beings), Guru (the spiritual teachers), and Dharma (the path of righteousness).
The development of idol worship (Pratima Puja) in Jainism, particularly of Tirthankara images, led to the evolution of various devotional practices.

5. The Evolution of Devotion in India and Jainism:

The concept of devotion is ancient in Indian philosophy, with evidence suggesting its presence even in the Indus Valley Civilization.
Vedic literature, though not focused on idol worship in its earliest stages, contains hymns of praise, indicating a nascent form of devotion rooted in faith and reverence.
The Upanishadic period and especially the Bhagavad Gita solidified a well-established tradition of devotion, with Bhakti Yoga being a prominent path. The Gita emphasizes surrender and love as central to devotion.
Jainism, while influenced by these contemporaneous developments in Indian religious thought, maintained its unique philosophical underpinnings.
Early Jain scriptures like Acharanga and Sutrakritanga do not explicitly mention devotion. However, later texts like Rishabhasita and Uttaradhyayana acknowledge faith.
Archaeological evidence from the Mauryan period onwards shows the emergence of idol worship in Jainism, suggesting the conceptual growth of devotion around this time.
The influence of the prevailing Hindu tradition on the development of Jain devotion is acknowledged, though Jainism's core philosophical differences (non-theism, passive liberated souls) shape its unique devotional practices and goals.

6. Key Elements of Jain Devotion:

Shraddha (Faith): The foundational element, often referred to as "Samyak Darshan" (right faith/vision). It evolved from faith in principles to faith in the enlightened beings and their teachings.
Stuti & Gun-sankeertan (Praise & Chanting of Qualities): This is a significant aspect of Jain devotion. Unlike in Hindu traditions where praise is often aimed at receiving divine favor, in Jainism, the purpose of praise is primarily:
- Self-purification: To cleanse the mind of impurities through the remembrance of the virtues of the enlightened.
- Inspiration: To keep the ideals of the Tirthankaras alive and to draw inspiration from their lives.
- Spiritual Growth: To realize the inherent divine potential within oneself.
Prayer (Prarthana): While ancient Jain texts emphasize the absence of seeking worldly gains from the divine, later influences led to prayers for worldly benefits like health (arogya), alongside spiritual aspirations like liberation (bodhi) and equanimity (samadhi). The "Chaturvimsati Stavan" is cited as an early example of such prayers.
Vandana (Salutation/Reverence): A key ritualistic expression of devotion, performed with respect and reverence. It is one of the six daily duties for both monks and laypeople.
- Focus on Qualities, Not Individuals: The Namokar Mantra, central to Jainism, venerates five supreme souls based on their attained virtues (Arhat, Siddha, Acharya, Upadhyaya, Sadhu), rather than specific individuals. This emphasizes the worship of qualities.
- Cultivating Humility and Discipline: Vandana helps in overcoming ego and fostering humility.
Puja & Archana (Worship): Idol worship of Tirthankaras is an ancient practice in Jainism.
- Dravya Puja (Material Worship): Performed by householders, involving offerings of flowers, sandalwood, etc.
- Bhava Puja (Mental Worship): Performed by monks and nuns, focusing on mental devotion and praise.
- Influence of Hindu Traditions: Jain puja rituals, including the use of materials like flowers and incense, and concepts like "Ashta-prakari Puja" and "Satra bhedi Puja," show a significant influence from Hindu devotional practices, particularly Vaishnavism.
Seva (Service): Service is considered a vital aspect of devotion.
- Service to the Divine: This includes rituals and care for the idols.
- Service to Humanity: Significantly, Jain tradition extends the concept of service to all living beings, especially the sick, old, and needy, viewing it as service to the divine itself. This highlights the welfare-oriented nature of Jain devotion.

7. S kam Bhakti (Devotion with Desires) vs. Nishkama Bhakti (Devotion without Desires):

Nishkama Bhakti (desireless devotion) is the ideal in Jainism, aiming at self-realization and liberation.
However, for ordinary people, Sakam Bhakti (devotion with desires) for worldly benefits became prevalent due to influences from other traditions and the need to connect with the masses.
The development of "Uvasaggaharam Stotra," which seeks relief from worldly afflictions, and the incorporation of guardian deities (Yakshas and Yakshinis) reflect this shift towards Sakam Bhakti.
While acknowledging the presence of Sakam Bhakti, the core Jain principle remains that desire (Phalakanksha) is a hindrance to true spiritual progress.

8. Devotion as Self-Realization:

Ultimately, Jain devotion is portrayed as a path to self-awareness and the realization of one's inherent spiritual potential.
The praise of Tirthankaras is seen as a catalyst for awakening the dormant consciousness and recognizing one's own identical spiritual essence.
The ideal is not to remain a servant of the divine but to become divine oneself through one's own efforts, thus dissolving the master-servant duality.

In conclusion, the concept of devotion in Jainism is a rich and evolving one. While it shares common threads with broader Indian devotional traditions, its core aim is the self-realization of the soul, emphasizing faith, ethical conduct, and the transcendence of worldly desires, all leading to the ultimate dissolution of duality and the attainment of the soul's pure, liberated state. The text highlights the subtle interplay of intrinsic Jain philosophy and external influences in shaping its devotional landscape.