Anjan Shalaka Pran Pratistha Ceremony Shwetambar Sect

Here's a comprehensive summary of the provided Jain text, focusing on the Anjan Shalaka Pran Pratistha Ceremony of the Shwetambar Sect:

This document, compiled by Pravin K. Shah of the JAINA Education Committee, aims to educate first-generation Jain youth and adults in North America about the Pratishtha (installation) ceremony for Jain temples, specifically within the Shwetambar Murtipujak tradition. It highlights the distinction between a "Simple Pratishtha" and a "Prana-Pratishtha (Anjan-Shalaka)" ritual, explaining their historical basis, procedural differences, and associated responsibilities.

Two Main Types of Pratishtha Ceremonies:

1. Simple Pratishtha: This involves the standard ritual for installing a murti (idol) but does not include the Pancha Kalyanak (five auspicious events) or the Anjan-Shalaka ritual. It can be performed multiple times if a murti is moved.
2. Prana-Pratishtha (Anjan-Shalaka) Vidhi: This is a more elaborate ceremony that includes the Pancha Kalyanak rituals. A key part of this is the Anjan-Shalaka ritual, performed during the Keval Jnana Kalyanak (Enlightenment). This ritual is performed only once on a Tirthankar murti.

Historical Context of the Anjan-Shalaka Ritual:

• The current Pratishtha ritual is based on the "Pratishtha-kalpa (Anjanshalaka-vidhi)" manuscript compiled by Upadhyay Shri Sakalchandra Gani in the 17th century.
• This ritual is not mentioned in the documented Agam Sutras, indicating it began after the 5th century AD.
• The foundation of the current ritual lies in ancient manuscripts like Nirvan Kalika by Padliptsuri and Achar Dinkar by Vardhmansuri, written around the 7th century.
• The 17th-century manuscript itself references earlier works from the 8th to 12th centuries, showing a progression of these rituals.
• The author notes that Upadhyay Shri Sakalchandra Gani expanded upon existing rituals and incorporated some popular Indian cultural traditions.

Key Differences and Beliefs:

• Simple Pratishtha Murti: Believed to be "Darshaniya" (worthy of viewing and prayer), with daily Darshan and prayer as a minimum requirement.
• Prana-Pratishtha (Anjan-Shalaka) Murti: Believed to be "Pujaniya" (worthy of worship), requiring daily Ashtaprakari Puja (worship with eight items), Arti, and Mangal Divo (auspicious lamp) twice a day, along with other specific daily and yearly rituals (detailed in Appendix 1).
• The "Darshaniya" vs. "Pujaniya" distinction is noted as a traditional belief, without definitive ancient textual evidence.
• The core belief in Prana-Pratishtha: During the Pancha Kalyanak rituals, powerful mantras and sutras are recited to invoke:
  • Life (Prana): During the Chyavana Kalyanak (conception), making the murti akin to a living person.
  • Divine Sight (Divya Chakshu): Through the Anjan-Shalaka ritual during Keval Jnana Kalyanak, making the murti a living Tirthankar.
  • Shasan Devata: Heavenly demigods who protect the murti, temple, and community, and are believed to bring material prosperity if pleased by daily worship.

Responsibilities and Challenges in America:

• Anjan-Shalaka rituals cannot be performed in America because Jain Acharyas who perform them in India adhere to strict vows (like walking barefoot) that preclude travel to America. These rituals are performed on the murtis in India before they are transported.
• The ceremony performed in America is typically a "Simple Pratishtha," even for murtis that have undergone Anjan-Shalaka in India.
• Installing an Anjan-Shalaka murti creates significant ongoing responsibilities: Daily and yearly rituals must be performed without fail, except for uncontrollable natural disasters.
• Employing paid Pujaris: This practice, common in India and emerging in America, is strongly criticized. The author argues it violates Jain principles, as religious obligations should be fulfilled voluntarily. It's seen as a spiritual deception and an attempt to boost ego rather than achieve spiritual progress. A resolution passed by Jain Acharyas in 1988 stated that a Puja performed solely by a paid Pujari is not valid for an Anjan-Shalaka murti.
• Scholars' Opinions: Many scholars advise against Anjan-Shalaka in America due to the difficulty in maintaining the required rituals. However, some Acharyas in India recommend it for spiritual and material progress.

Critiques and Concerns:

• Practicality: The author highlights the immense challenge of fulfilling daily ritual requirements, citing the example of Shatrunjay Tirth (Palitana) where thousands of murtis require constant worship, necessitating a large staff of paid, often non-Jain, pujaris. This creates a significant financial and logistical burden.
• Violation of Principles: The author argues that the belief in higher spiritual benefits from Anjan-Shalaka murtis and the material benefits from Shasan Devatas violates core Jain principles of detachment (Vitaragi) and self-reliance for spiritual progress. The reliance on fear or greed for religious practice is also criticized.
• Historical Manipulation: The author suggests that such rituals might have been introduced historically by Chaityavasi yatis to generate income and control communities, potentially leading to movements like Sthanakavasi.
• Digambar Tradition: The Digambar sect does not require daily rituals for Pratishtha and allows for voluntary Darshan and Puja, avoiding the need for paid pujaris. Many American Jain temples are considered "Jain temples" without strict sectarian adherence, encouraging the adoption of best practices.

Recommendations:

• American Jain societies should carefully consider their readiness to commit to the lifelong daily rituals required for an Anjan-Shalaka murti before installing one.
• The author proposes that Acharyas should not perform Pran Pratishtha unless the requesting body vows not to hire paid pujaris, or that daily ritual requirements be removed as in the Digambar tradition.
• The document urges against religious practices based on fear or greed, advocating for a balanced approach that incorporates simple, pious rituals while rejecting imposed burdens. It emphasizes the importance of engaging the younger generation.

Appendices:

• Appendix 1: Lists detailed daily (morning and evening) and yearly rituals for an Anjan-Shalaka murti.
• Appendix 2: Outlines various rituals involved in the overall Pratishtha ceremony.
• Appendix 3: Explains the specific rituals performed during the Pancha Kalyanak events (Conception, Birth, Renunciation, Enlightenment, Liberation), noting that Anjan-Shalaka and Adhi Vasana are secret midnight rituals performed by an Acharya.

In essence, the document serves as a critical examination of the Anjan-Shalaka Pran Pratistha ceremony within the Shwetambar tradition, particularly in the context of its implementation in North America. It urges careful consideration of the substantial and long-term commitments involved, questioning the practical sustainability and adherence to core Jain principles when such rituals are undertaken without the capacity to fulfill their demands.