Ashatana Ane Antaray

This Jain text, "Ashatana ane Antaray" by Ramanlal C Shah, discusses the practice of placing boards or screens at the entrance of Jain temples and its implications for devotees.

The author begins by sharing anecdotes about elderly and disabled individuals who were unable to have darshan (viewing of the idol) of the deities due to boards placed at the temple entrances. He notes that this practice is becoming more common, even in older temples.

Shah then explores the reasons cited for these boards:

• Preventing "Ashatana" (disrespect/violation):
  • Shadows on the idol: The primary reason mentioned is to prevent shadows from falling on the idol, which is considered Ashatana.
  • Backs facing the idol: Another reason is to prevent devotees from turning their backs towards the idol when exiting.

The author questions the justification for these boards, drawing parallels with the Samavasarana (assembly of Tirthankaras) in Jain scriptures. In Samavasarana, despite the presence of people of all castes, faiths, and even animals, no boards are erected. The deities are positioned at a height that makes such concerns irrelevant. He argues that if the idols in temples are installed at a suitable height, the issue of shadows or turning backs becomes negligible. He also points out that non-Jains are often allowed into temples, and if they can attain right faith (Samaktva) by viewing the idol, then the rationale for restricting access or placing boards is weakened.

Shah also touches upon historical practices, such as separate arrangements for menstruating women or those who had recently given birth, suggesting that traditional methods of managing such situations were different and perhaps more inclusive.

The text highlights the architectural designs of some ancient temples, like in Bhadreshwar and the temple described by a spiritual leader for highway travelers, where the design itself facilitated darshan from a distance, even from vehicles.

The author further analyzes the "back-turning" issue, suggesting that in older, smaller temples, it was possible to exit without turning one's back. However, in modern, larger temples with elaborate halls (rangamandaps), it becomes almost unavoidable. He points out instances in famous temples like Ranakpur and Palitana where, due to architectural layouts, turning one's back might be unavoidable, yet boards are not placed.

Shah then discusses "Antaray" (obstruction), suggesting that by placing boards and hindering darshan for the elderly, disabled, or those who cannot climb steps, the practice might be inadvertently creating "Antaray Karma" (karma that causes obstruction). He raises questions about who is responsible for this karma – the trustees, the leaders of the congregation, or the spiritual guides.

He differentiates between "Ashatana" and "Antaray Karma," suggesting that while Ashatana might be considered a commercial loss, Antaray Karma is more serious.

Finally, the author expresses his personal understanding and seeks further clarification and guidance from learned Jain scholars (Gyani Bhagwantos) on these issues. He acknowledges that some boards are used to display festival notices and other information, but suggests that this information could be placed elsewhere to avoid disrupting the sanctity of the darshan experience. He concludes by emphasizing the negative impact of these boards on the spiritual concentration of devotees and the accessibility of darshan for vulnerable groups.