Agam Sahitya Me Puja Shabda Ka Arth - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Agam Sahitya me Puja Shabda ka Arth" by Dalsukh Malvania:

This article, authored by Dalsukh Malvania, delves into the meaning of the word "Puja" within the Agam literature of Jainism. The author notes that there is current debate within the Jain community regarding some ascetics who perform worship rituals similar to those offered to Jin-idols, but directed towards their own physical bodies. To address this, Malvania aims to analyze the meaning of "Puja" as it appears in the Ang Agamas, drawing upon the "Agam Shabda Kosh" published by Jain Vishva Bharati, Ladnun.

The article proceeds by examining various instances of the word "Puja" and its related forms (Pujarthi, Pujana) across different Agam texts, along with their commentaries.

Key Findings and Interpretations:

Early Interpretations (Lokayat/Charvaka): The author first cites the Sutrakrtanga's discussion of the Lokayat or Charvaka followers, who believed the body to be the soul. Their form of "Puja" is described as offering material things like food, drink, edibles, clothes, vessels, blankets, and foot-wiping cloths to the revered person. This establishes an early association of "Puja" with the material offering to the worthy.
Commentarial Meanings in Agamas: Malvania then presents specific examples from Agam texts and their interpretations by commentators:
- Sutrakrtanga (1.14.11): The commentary defines "Puja" as "abhyutthana vinayadibhih puja vidheyamti," suggesting it involves rising to greet and showing humility or respect.
- Sutrakrtanga (1.16.4): The text states "No Pūjāsakāralābhaṭṭhī" (not seeking gain from worship and honor). The commentary clarifies this means "not desiring the benefits of Puja and honor, but seeking spiritual merit (nirjara)."
- Sthananga (Sutra 496): This passage discusses the characteristics of the soul-less (anatma-van) and those with passions (sakashaya). "Puja" is linked to "pujastavadi rupah," meaning forms of adoration or praise, accompanied by honors like offering clothes.
- Sthananga (Sutra 550): In identifying someone who is still in ignorance (chhadmastha), the text mentions "Pujasatkāram anubhavētta bhavati." The commentary explains this as approving or being pleased by acts of worship involving flowers and clothes, and enjoying them.
- Sthananga (Sutra 756): This Sutra discusses ten types of praise. One is "Pujashamsaprayoga," which the commentator Abhaydev interprets as "the application of praise for the purpose of receiving Puja, such as with flowers." He also implies such practices are not advisable. Importantly, the commentator distinguishes "Puja" from "Satkara" (honor), suggesting "Puja" is the act of offering, while "Satkara" is the honor itself, not that "Puja" is "Satkara."
- Samvayanga Sutra: The eleventh study of the Uttaradhyayana, titled "Bahushruta Puja," praises scholars (Bahushruta) through various analogies. The author suggests this praise itself constitutes their "Puja."
- Bhagavati Sutra (556): The text contains "Pūyā sakkāra thirikaranaṭṭayāe," but the commentary only provides a Sanskrit translation without defining "Puja."
- Acharanga (1.1.1): The commentary by Shilabhatta defines "Pujanam" (worship) as "various forms of giving wealth, clothes, food, drink, honor, salutations, and service."
- Acharanga (3.3.119): The commentary by Shilabhatta describes "Pujanartham pravartamanah" as acting for the purpose of "Puja," which involves the expectation that a learned person will offer special services, salutations, and honors (Puja), thereby accumulating karma.
- Prashnavyakarana Sutra: The text states "na vi vandanaate, na vi mananaate, na vi pujanaate bhikkham gavesiyavvaṁ" (one should not seek alms through veneration, honor, or worship). The commentary by Abhaydev clarifies "Puja" here as "rites like offering temple remnants, head-scents, and flower garlands."
- Sutrakrtanga (1.2.2.11): The commentary by Shilabhatta states "Vandana by kings etc. with their bodies, and Puja with clothes and vessels."
- Sutrakrtanga (1.3.4.17): The commentary by Shilabhatta explains "Puja" as adornment with clothes, ornaments, and garlands to attract women.
- Sutrakrtanga (1.2.2.16): The commentary by Shilabhatta interprets "no'vi ya pūyaṇapthae siyā" as not being a seeker of "Puja" (fame or recognition) through enduring suffering.
- Sutrakrtanga (1.2.3.12): The commentary by Shilabhatta states "Puja" is the acceptance of material offerings like clothes, and one should avoid seeking self-praise or such "Puja."
- Sutrakrtanga (1.6.22): The commentary by Shilabhatta describes "Puja" as being honored with clothes etc., preceded by respect, even by deities, kings, and great rulers.
- Sutrakrtanga (15.11): The commentary by Shilabhatta explains "Vasuman Pūjanāsu te anāśaye" as someone who is "Vasuman" (possessing wealth) and enjoys the "Puja" offered by deities and others (like during a Samavasarana). However, such enjoyment of offerings is considered non-essential (anāshaya) if the inner attitude is not attached.
The Concept of "Puyaṭṭhi": The Samvayanga Sutra mentions "Jina-pūyaṭṭhi" (one who seeks the worship of Jin), with the commentary by Abhaydev defining it as an ignorant person who claims to see deities and seeks the worship of Jin, like Goshala. This person is said to commit great delusion.
The Concept of "Pūyaṇakāmo" and "Pūyaṇāṛthī":
- The Sutrakrtanga (1.4.1.26) states "pūyaṇakāmo visannēsī" (one who desires worship and praise). The commentary by Shilabhatta explains this as someone who desires worship and honor so as not to face criticism in the world, and thus conceals their wrongdoings.
- The Sutrakrtanga (1.10.13) states "na cha Pūyaṇārthī." The commentary by Shilabhatta defines "Pūyaṇārthī" as one who is desirous of "Puja," which means obtaining clothes, vessels, etc. Such a person should not exist. The commentary further clarifies that one should not be a seeker of fame or praise (shloka).

Conclusion of the Article:

The author concludes that, based on the Ang Agamas, the primary meaning of the word "Puja" is not the worship of the physical body of the revered, but rather the offering of necessary items to the worthy.

The article also touches upon the distinction between "Puja" and "Dana" (charity):

Puja is defined as offering items to the revered when one approaches them.
Dana is described as receiving something when the revered approaches the giver.

Finally, the article highlights a significant point: the word "Archa" (which is often used synonymously with worship) is used in the Gnātakadhamma-kaha text in the context of Draupadi's story, and it specifically refers to "Jina-pratimānam arcanaṁ karēti" (performing Archa of a Jin-idol). The author notes that this is the only mention of "Archa" in the entire Ang Agama literature concerning Jin-idols.

In essence, the article argues that "Puja" in the Ang Agamas primarily signifies material offerings and respect shown to worthy individuals, and it cautions against misinterpreting or applying the term to self-worship or the pursuit of worldly recognition.