Jain Gitikavya Me Bhakti Vivechan

Here's a comprehensive summary in English of the provided Jain text, "Jain Gitikavya me Bhakti Vivechan" by Prof. Shreechand Jain:

The book excerpt, "Jain Gitikavya me Bhakti Vivechan" (Discussion of Devotion in Jain Devotional Poetry) by Prof. Shreechand Jain, explores the profound nature and significance of bhakti (devotion) within Jainism, particularly as expressed in devotional poetry.

The Glory of Bhakti:

Bhakti is presented as a powerful panacea for the suffering soul, capable of alleviating deep distress and transforming fearsome experiences into pleasant ones. It's described as an elixir that can turn the vast ocean into a calf's footprint and make terrifying storms feel like pleasant breezes. Bhakti is considered a divine medicine that can cure incurable diseases, turning venom into nectar, iron into gold, thorns into flowers, and poisonous snakes into jeweled necklaces. It is a form of humility that has eternally attracted beings.

The text highlights numerous examples of Bhakti's power: comforting the disheartened, protecting the helpless elephant from the crocodile's jaws, purifying the notorious thief Anjan, opening forty-eight locked doors through a saint's prayer, curing leprosy, and influencing natural phenomena like melting stone idols, rejuvenating dry trees, filling dry lakes with lotuses, turning mountains into dust, pacifying fierce lions, and transforming storms into fragrant winds. These are presented as miracles of Bhakti.

The Path of Liberation Through Bhakti:

Bhakti, along with knowledge (gyan) and action (karma), is presented as a major path to liberation. While gyan draws one towards a pure, non-dualistic reality, and karma guides towards worldly conduct, Bhakti uniquely allows for the simultaneous and sweet practice of both the worldly and the ultimate. Bhakti is essentially sweetness, a delightful attraction towards the divine that arises naturally. While external rituals like the ninefold devotion (navadha bhakti) and sixteen-fold worship (shodashopachar puja) are acknowledged, true Bhakti is a state of mind where the sweetness of the divine profoundly draws the human mind. This is an experience-based state, leading to a transformation in one's life, thoughts, and actions towards a higher plane. Regardless of the chosen path, the ultimate goal is the realization of the divine, resulting in inner bliss. Therefore, no path should be deemed superior or inferior; individuals choose based on their inclination, allowing the mind to persevere. True Sadhana is that which eradicates internal conflict and channels all mental energy in one direction. Just as a child yearns for mother's milk or a hungry person seeks food, devotion arises when the soul yearns for the divine essence. The true meaning of Bhakti is to attain one's rightful share or destiny.

Bhakti is accepted across religions like Hinduism, Buddhism, and Jainism as an ancient path of spiritual practice. It purifies the mind of impurities, fosters noble sentiments, and creates a sacred environment where all negative thoughts and intentions vanish. Vaishnava saints consider it the royal road.

Etymology of "Bhakti":

The word "Bhakti" is derived from the root verb "bhaj" (to serve) with the feminine suffix "ktin." This is acknowledged in the Abhidhanrajendra Kosh. While grammarians like Panini note that "ktin" signifies action, in grammatical contexts, suffixes can undergo semantic shifts. Thus, "bhakti" can be interpreted as "bhajan" (service), "bhajyate anaya" (that by which one serves), or "bhajanti anaya" (by whom one serves).

From "bhaj sewayam," the root "bhaj" signifies service. The Paiya-Saha-Mahannav also equates bhakti with service. The Rajendra Kosh defines bhakti as vinaya (humility/respect) in service. Humility has four types, with upachar vinaya (etiquette-based humility) being directly related to service. Acharya Pujyapada describes upachar vinaya as following elders, standing when they appear, greeting them with folded hands, etc. The Nishith Sutra states that service, such as holding a staff, wiping feet, and offering seats, is bhakti. Acharya Vasunandi categorizes upachar vinaya into three types, with kayik upachar vinaya (bodily humility) directly relating to service, including bowing to monks, rising upon seeing them, joining hands, offering seats, following them, massaging them, and preparing their beds. Acharya Shantinsuri, explaining an ancient verse, notes that gods and lords salute Lord Mahavir with folded hands out of devotion, which is also a form of service. Acharya Shrutasagar Suri considers rising to greet elders, showing respect indirectly, and remembering their virtues as service to God.

In a broader sense, the various interpretations of bhakti highlight its expansiveness. Just as a chatak bird yearns for rain, a chakor bird for moonlight, and a peacock for monsoon clouds, a devotee constantly yearns to see the serene form of the worshipped deity. This eagerness, restlessness, and readiness form the foundation of bhakti. Self-surrender, concentration, steadfastness, intense longing, and firm faith nourish and blossom bhakti. True bhakti is essentially love for one's chosen deity.

Bhakti and Anuraga (Affection/Love):

Scholars like Shandilya and Narada define bhakti as supreme affection for the divine. According to Tulsidas, bhakti is love itself; devotion to Rama is love for Rama. He emphasizes that the devotee's love for the divine should be unwavering and free from deceit. Tulsidas even prays to be as dear to Lord Rama as a lover is to his beloved, or as wealth is to the greedy. Through metaphors like the chatak bird, he illustrates the selflessness and absolute surrender inherent in bhakti.

The use of the term anuraga (affection/love) in describing bhakti might seem unconventional to some. However, it implies that the devotee, through this love, strives to become like the object of their devotion. In Jain culture, the devotee displays complete devotion to the Vitaragi (one devoid of attachment and aversion) Lord. By engaging in this devotion, the devotee gradually becomes vitaragi themselves, achieving the ultimate goal of life and feeling fulfilled.

Acharya Pujyapada defines bhakti as the pure affection for Arhants, Acharyas, the learned (bahushrut), and the teachings (pravachan). Acharya Somadeva states that devotion is the pure affection for the Jinas, their scriptures (Jinaagam), penance (tapa), and learned Acharyas. The Hari-Bhakti-Rasayana-Sindhu also states that bhakti is natural affection for the beloved. Mahatma Tulsidas holds a similar view. Dr. Vasudevsharan Agrawal elaborates that when affection is not directed towards specific worldly beings but is a collective love, admiration, and devotion towards a divine principle or Rama, it becomes the highest mental state of bhakti.

The deep absorption and unwavering focus possible in anuraga are unmatched elsewhere. Jain poet Anandghan states that just as cows, while grazing for sustenance, remain mentally attached to their calves, so too does the devotee, engaged in worldly duties, keep their mind fixed at the feet of the Lord.

The Jain Lord is Vitaragi, teaching liberation from all attachments. However, any form of attachment, regardless of its object, leads to the influx of karma. So, how is attachment possible towards a Vitaragi Lord? Acharya Samantabhadra answers that the sin arising from devotion to the Lord is insignificant compared to the immense merit it generates. This merit, in turn, does not become a cause of flaw, just as a single speck of impurity cannot spoil the vast ocean. Acharya Kundakunda calls one who is devoted to the Vitaragis a true yogi. He also states that one who loves Acharyas, Upadhyayas, and monks becomes a right-believer (samyagdrushti). His view is that devotion to the Vitaragis is not a cause of any sin. Attachment to the external is the cause of bondage. The Vitaragi is not external; it is the soul itself. Shri Yogeendra states there is no difference between the Siddhas in liberation and the soul residing in the body. Devotion to Jinendra is self-love. Devotion to the Vitaragis is selfless, devoid of any desires. The devotee seeks neither mercy, grace, nor love from the Lord. This selfless devotion in Jainism is not found elsewhere except in the Bhagavad Gita.

Knowledge and Bhakti:

Knowledge (gyan) and Bhakti are considered complementary. Gyan is said to strengthen and even be the origin of bhakti. Without gyan, bhakti is considered meaningless. Just as right vision (samyagdarshan) is essential for right knowledge (samyaggyan), the attainment of knowledge is considered impossible without bhakti.

Upon deeper consideration, the fruits of bhakti and gyan are the same. While gyan is difficult to attain, bhakti is relatively easier and more accessible. The path of gyan is characterized by intellectual strength (buddhi), whereas bhakti is driven by emotion (bhava). Goswami Tulsidas also agrees with this. He strongly believes in the coordination of knowledge and devotion.

Just as knowledge and devotion are complementary, the unity of meditation (dhyana) and bhakti is also universally accepted. Both involve self-reflection and concentration, which are essential for realizing the true self.

Forms of Bhakti:

Bhakti is described as a beautiful and excellent means of purifying the mind. There are twelve recognized forms of this supreme devotion: Siddha Bhakti, Shrut Bhakti, Charitra Bhakti, Yoga Bhakti, Acharya Bhakti, Panchaguru Bhakti, Tirthankar Bhakti, Shanti Bhakti, Samadhi Bhakti, Nirvana Bhakti, Nandishwar Bhakti, and Chaitya Bhakti. Tirthankar and Samadhi Bhakti are sometimes practiced only occasionally, leading to their inclusion within other forms of devotion, resulting in ten recognized types of Bhakti.

The various means to these forms of devotion ignite the lamp of Bhakti in the devotee's heart, dispelling the darkness of karma. These means are also manifestations of individual discretion.

Bhakti in the Bhagavatam:

The Bhagavatam discusses both the goal (sadhyam) and the means (sadhanam) of bhakti. Devotion as a means is called navadha bhakti, vaidhi bhakti, or maryada bhakti. Devotion as a goal is referred to as premabhakti, raganuga, or rasatmika bhakti. The five components of devotion as a means are: the worshipper (upasak), the worshipped (upasya), worship materials (pujadravya), worship method (pujavidhi), and mantra chanting (mantra-jap). The Bhagavatam enumerates several types of bhakti: in the Third Canto, there are four types – Sattvika, Rajasika, Tamasika, and Nirguna. In the Seventh Canto, nine types are described: hearing (shravan), chanting (kirtan), remembering (vishnusrnam), serving feet (padasevan), worship (archan), servitude (dasya), friendship (sakhya), and self-offering (atma-nivedan). These nine are further categorized: Shravan, kirtan, and smaran aid faith and belief. Padasevan, archan, and vandan are specific aspects of vaidhi bhakti. Dasya, sakhya, and atma-nivedan relate to ragatmika bhakti. The Bhagavatam extensively discusses these three aspects, with dasya, sakhya, and atma-nivedan being considered the producers of devotional rasa. Among these, atma-nivedan holds special importance as the means and the goal become one.

Bhakti in Jain Devotional Poetry:

Broadly speaking, all the aforementioned means of devotion are found in Jain devotional poetry. Prominent poets in this tradition include Dyantray, Budhjan, Bhanumal, Dausatram, Veerchand, Bhudaradas, Anandghan, Bhagachandra, and Bhaiya Banarsidas. They have expressed these devotional means through their songs, and the text provides examples:

• Dyantray's Kirtan (Chanting): Expressing the inability to fully praise the Lord, even with a thousand tongues like Indrajit.
• Dyantray's Smaran (Remembrance/Meditation): Experiencing the Lord's presence through contemplation, which brings peace.
• Doulatram's Darshan (Vision) Importance: Finding joy and the destruction of inner darkness by beholding the Lord's face.
• Budhjan's Pad Vandan (Salutation): Seeking refuge at the Lord's feet and finding supreme happiness.
• Bhanumal's Archan (Worship): Describing the eightfold worship and its power to diminish sins, citing examples of devotees attaining liberation through worship.
• Dyantray's Dasya Bhav (Servitude): Expressing the plight of the devotee as a servant to the Lord.
• Doulatram's Sharanagat Bhav (Surrender): Seeking complete surrender and refuge in the Lord, acknowledging oneself as the most fallen.
• Doulatram's Aradhya ke Swarup ka Dhyan (Meditation on the Lord's Form): Meditating on Neminath Prabhu's form, highlighting His divine qualities.

Bhakti and Good Company (Satsangati):

Good company (satsangati) is considered highly conducive to bhakti. Poets like Veerchand and Bhudaradas emphasize the importance of associating with virtuous individuals. Anandghan states that the supreme nectar-like abode cannot be attained without the company of saints. Goswami Tulsidas also considers saintly company as the source of joy and auspiciousness, capable of eradicating millions of sins.

Praise and Hymns (Stuti and Stotra):

Generally considered synonyms, praise and hymns have an important place in bhakti. The devotee praises the qualities of the worshipped deity and diminishes the existence of their own sins. Jain poets have offered salutations in various forms. Bhudaradas's "Siddha Stuti" and "Jina-Vani Stavan" are particularly popular.

Worship and Bhakti:

Worship (puja) is a primary means of bhakti. By worshipping the Lord, an ordinary person can become extraordinary. From an emotional perspective, worship and hymns are similar, differing only in style. Some differentiate them further by outcome, considering hymns as equivalent to worship. Worship often involves external materials and purity, while the devotee engaged in praise focuses solely on the specific qualities of the object of praise. The term "puja" is broad, encompassing hymns, songs, prayers, etc. It often involves meditation, chanting, and penance. The jaymala (garland of victory) in worship fully praises the deity and expresses the worshipper's pure desires. Both material and emotional worship are essential for self-purification. Material worship involves worshipping an idol or symbol, while emotional worship involves mentally establishing the Jina within the heart. Acharya Vasunandi recognizes six types of worship: name, establishment, substance, place, time, and emotion.

The text discusses the origin of the word "puja," suggesting its roots are in Dravidian languages, meaning "to perform religious rites with flowers." Other aspects of bhakti include singing hymns (bhajan), aarti, reading scriptures, prayers (vinti), samayika path, and hymns.

Achievements of Bhakti:

The achievements of bhakti are manifold, illuminating the devotee's mind and fostering discrimination between self and others. Turning away from the world, the devotee views worldly pleasures as poisonous snakes, becomes self-aware, renounces worldly possessions, and embarks on the path of righteousness. These achievements include self-enlightenment, understanding the transient nature of the world, expressing remorse, awakening self-confidence, and achieving divine unity. Jain poets have captured these achievements in their songs, providing examples:

• Bhudar's Self-Enlightenment Song: Questioning why one forgets to worship the Lord, highlighting the ephemeral nature of life and the inevitability of death.
• Doulatram's Song of Worldly Transience: Advising to detach from the body and renounce worldly attachments, emphasizing the importance of right vision and knowledge.
• Bhagchand's Expression of Remorse: Lamenting past sins of lust, greed, falsehood, and attachment to wrong gurus.
• Bhudaradas's Song of Rebellion against Maya (Illusion): Warning against the deceptive nature of Maya and vowing to overcome it by surrendering to the true Guru.

Anandghan's song instills self-confidence through worship, and Doulatram's prayer seeks forgiveness for his flaws. Anandghan's "Sarva Dharma Samakshari" (All Religions Equal) song is notable for its concept of Brahman.

Bhakti and Emotion (Bhavna):

It is important to remember that in the realm of bhakti, man-made distinctions of caste and class are negligible. Like saints, Jain poets have strongly advocated against such distinctions. They cite stories within the Jain tradition to declare the worthlessness of caste and creed. Acharya Ravisen, in the Padmacharita, states that caste is not the determinant; qualities are the cause of well-being. Even an outcast, if devoted, is considered a Brahmin by the gods. This means that in Jainism, character is the true religion, not the caste system. Anyone desiring liberation, whether Arya or Mlechchha, is eligible. This is also supported by the Manusmriti, which states that non-violence, truth, non-stealing, purity, and sense control are universal principles for all four varnas. The Yajnavalkya Smriti further enumerates these as general virtues applicable to all, from Brahmins to Chandalas.

Jainism is not the religion of any particular caste; it can be practiced by any human. The author of the Shravak Dharma Doha poignantly states that one who practices this dharma, whether a Brahmin or otherwise, is a true Shravak (lay follower). Swami Samantabhadra, in the Ratnakarand Shravakachar, highlights the glory of Dharma, stating that even a dog, by virtue of Dharma, becomes a god after death, while a deity, due to sin, is reborn as a dog. Through Dharma, beings attain indescribable wealth. Those who possess right vision, even if born in the body of a Chandala, are considered divine (Brahmins or superior) by the Jinas. They are like a burning ember covered in ash, still radiating inner light. The great Hindi poet Goswami Tulsidas, in his discussion of bhakti, completely disregards caste distinctions, believing that the purity of the mind and profound devotion to Rama are paramount.

Jain poet Anandghan, in his self-reflection, completely disregards caste and creed. His song declares: "He who keeps My name, tastes the supreme nectar. I am neither male nor female, nor of any particular caste. Neither caste nor creed, neither follower nor the followed, neither small nor large. Neither of that nor of this, neither long nor short. Neither brother nor sister, neither father nor son. Neither mind nor speech, nor holder of the body. Neither guise nor guise-wearer, neither doer nor the deed. Neither perceiver nor perceived, neither taste nor smell. Anandghan is consciousness itself, activity-less, whose devotees are blessed." This state of self-realization depicted in the song is the ultimate achievement of Jain devotion, by which the true devotee feels honored. Gradually, the devotee's experiences become detached from worldly objects and absorbed in self-contemplation, leading to the realization, "I have never truly returned to my own home."

As days pass, the increasing devotional feeling towards the Lord is nourished by new inspirations. While fulfilling their duties, the aspirant recalls the moment when they will attain complete satisfaction as a naked ascetic. Thus, this devotion to the Lord, which makes every being's life successful, is supremely joyous and bestows all happiness. Humans should be vigilant in their own time, strive for self-welfare, and acquire sufficient knowledge. Poet Bhudaradas's couplet serves as inspiration: "While the body is not afflicted by any disease, while old age has not incapacitated you, while death's summons has not arrived, and while the mind is still sound, my friend, fulfill your own purpose. When strength wanes, what can be done later? When the hut is ablaze, digging a well is of no use."

Thus, devotion to the Lord is the excellent means to attain undisturbed, immortal peace. The aforementioned descriptions of its various forms in Jain devotional literature provide a captivating glimpse into its public and poetic aspects.