Quotations From Scriptures:

Acharya Kundkund inspired his followers to return to the basics of Jainism through his highly sophisticated, insightful and thought-provoking teachings. He impelled the masses to move away from ritualistic practices by giving novel but authentic and rational interpretations of the Jain concepts and practices. Devotion (worship of JIN) is one of the six essentials.(2) In NIYAMASAAR (Essentials of Code of Conduct), Acharya Kundkund has defined the essential practices in the following words:

NA VASO AVASO AVASASSA KAMMA VAAVASSAYAM TI BODHAVVA

JUTTI TI UVAAAM TI YA NIRAVAYAVO HODI NIJJUTTI |142|

The essence of the above couplet is: The Sanskrit word 'AVASH' describes a person who does not depend on others for his/her spiritual progress. The endeavor made by such an individual is called 'AAVASHYAK.' This is the derivation of the word 'AAVASHYAK' &endash; the practices that are essential for spiritual advancement.

It is for this reason that we Jains are called self-reliant (SHRAMAN).

Acharya Kundkund presents a pristine view of devotion in the following couplets:

What is Devotion?

SAMMATTANAANAMCHARANE JO BHATTIM KUNAI SAAVAGO SAMANO

TASSA DU NIBBUDIBHATTI HODI TI JINEHI PANNATTAM |134|

A householder or a monk, who is devoted to

rational perception, knowledge and conduct,

has true devotion that leads to liberation;

this is the precept of JIN, the victor.

In this couplet, Acharya Kundkund has elucidated the meaning of true devotion. According to him, devotion entails embracing rational perception, rational knowledge and rational conduct. It is this devotion to rationalism that leads to salvation. Evidently, Acharya Kundkund emphasized spiritual aspect of Jainism. As such, he did not define true devotion as worship of TEERTHANKARs or ARIHANTs or SIDDHAs.

Experiential Devotion:

MOKKHAMGAYAPURISAANAM GUNABHEDAM JAANIUUN TESIM PI

JO KUNADI PARAMABHATTIM VAVAHAARANAYEN PARIKAHIYAM |135|

An individual who has supreme devotion

to the qualities of souls that have attained salvation,

and who understands the uniqueness of those qualities,

is said to practice experiential devotion.

Here Acharya Kundkund says that worship of the virtues of TEERTHANKARs, or ARIHANTs and SIDDHAs is devotion from experiential viewpoint (VYAVAHAAR NAYA).

Towards Realistic Devotion:

MOKKHAPAHE APPAANAM THAVIUUN VA KUNADI NIBBUDEEBHATTI

TEN DU JEEVO PAAVAI ASAHAAYAGUNAM NIYAPPAANAM |136|

An individual who pursues the path to liberation

and follows the conduct that leads to salvation,

attains the quality of independence of soul.

This is the meaningful devotion to the path to liberation.

According to Acharya Kundkund, devotion is not limited to prayer and worship of JINs. To be significant, the devotion to the attributes of a pure soul should be followed by rational conduct, because rational conduct is essential for spiritual progress. Some religions preach that an individual can be saved by devotion to God, the savior, or to God's incarnations and intermediaries. Jainism teaches that we can attain true peace and happiness only through rational conduct. So, it is imperative that we do not limit ourselves to prayers and worship of qualities of JINs.

Devotion and Auspicious Yoga:

RAAYAADEEPARIHAARE APPAANAM JO DU JUNJADE SAAHU

SO JOGABHATTIJUTTO IDARASSA YA KAHAM HAVE JOGO |137|

An aspirant who gives up attachment and aversion,

and who remains absorbed in the self &endash; his soul,

is indeed immersed in devotional meditation;

how else can one perform beneficial yoga?

In Jainism, yoga is defined as the combined physical, verbal and mental activity. On the one hand, yoga is responsible for karmic bondage. On the other hand, embracing rationalism and thereby regulating the activities of body, speech and mind engender genuine peace of mind and happiness. This kind of meditation is true devotion. No other yoga and meditation are beneficial. It should be pointed out that according to Acharya Kundkund, a genuine devotion constitutes meditation on the attributes of a pure soul.

Another View of Devotion and Auspicious Yoga:

SAVVAVIYAPPAABHAAVE APPAANAM JO DU JUNJADE SAAHU

SO JOGABHATTIJUTTO IDARASSA YA KAHAM HAVE JOGO |138|

An individual involved in righteous devotion

abandons all external thoughts and activities,

concentrates on the self, the attributes of soul;

nothing else is auspicious yoga and meditation.

In this couplet, Acharya Kundkund reinforces the concept that righteous meditation is true devotion because it is essential for our spiritual happiness. The devotion to the virtues of supreme souls (God or SIDDHAs or ARIHANTs) is only the starting point of our spiritual pursuit. We have to have a prudent outlook toward life, purify our thoughts and adopt rational conduct. In essence, these constitute true devotion.

Devotion and Meditation on Aspects of Reality:

VIVAREEYAABHINIVESAM PARICHATTA JENHAKAHIYATACHCHESU

JO JUNJADI APPAANAM NIYABHAAVE SO HAVE JOGO |139|

One needs to refrain from unwholesome motives;

one should concentrate on what is enunciated by JINs, the victors,

one should become absorbed in the pure attributes of soul;

this is genuine yoga, beneficial meditation and true devotion.

The basic teaching of Jainism, the religion of JINs, the victors of passions, is that we should accept only what is rational according to our observations and experience. So the first step in yoga and meditation is to give up irrational concepts. Then one should concentrate on self &endash; on the qualities of a pure soul. Again, Acharya Kundkund has emphasized that auspicious yoga and meditation constitute true devotion.

Supreme Devotion &endash; Path to Liberation:

USAHAADIJINAVARINDA AEVAM KAAUUN JOGAVARABHATTIM

NIVVUDISUHAMAAVANNA TAMHA DHARU JOGAVARABHATTIM |140|

TEERTHNAKARs like Rishabhadev, the prominent JINs,

being absorbed in supreme devotion to meditation on self,

attained the supreme state of liberation;

so practice supreme devotion &endash; concentration on self.

Footnotes:

1 Adapted from Shri Uggar Sain's English translation of NIYAMASAAR; The Sacred Books Of The Jainas: Volume 9; published by The Central Jaina Publishing House, Lucknow, 1931.
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2 For details, please see 'Studies In Jainism: Reader 1', Lesson 23, pages 79-83.
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