Bhakti Battrishi Ek Parishilan - Book Summary

Here's a comprehensive summary of the Jain text "Bhakti Battrishi Ek Parishilan" by Chandraguptasuri, based on the provided pages:

Book Title: Bhakti Battrishi Ek Parishilan (A Study of Bhakti Battrishi) Author: Mahamahopadhyaya Shrimad Yashovijayji Maharaj (The original author of Bhakti Battrishi), compiled and studied by Pu. Aa. Bh. Shri. Chi. Chandraguptasuri Maharaj. Publisher: Shri Anekant Prakashan Catalog Link: https://jainqq.org/explore/023210/1

Overall Purpose:

This text is a commentary and study ("Parishilan") of the "Bhakti Battrishi," a Jain scripture originally authored by Mahamahopadhyaya Shrimad Yashovijayji Maharaj. The "Bhakti Battrishi" itself likely deals with devotion and the principles of worship within Jainism. This commentary by Chandraguptasuri aims to explain, elaborate on, and provide a deeper understanding of the original text, focusing on the practical and philosophical aspects of devotion in Jainism.

Key Themes and Content (as presented in the provided pages):

The commentary begins by establishing the necessity of devotion after understanding the greatness of the Jinavaras (Tirthankaras or enlightened beings). It then delves into the nature of devotion and its practice, differentiating between the full devotion of ascetics (Shramanas) and the partial devotion of householders (Grihasthas).

1. Nature of Devotion (Bhakti):

Full Devotion (Purana): Attained by Shramanas through the strict adherence to the teachings and conduct prescribed in scriptures (Agamas). This is described as complete adherence to the Vitrag Paramatma's (stainless beings) teachings.
Partial Devotion (Deshatah): Experienced by householders due to their involvement in worldly affairs (Aranbha, etc.) which prevents complete abstention from sinful activities (Savadyayoga). This partial devotion is often based on "Dravya Stava" (worship of external forms and rituals).

2. Worship of the Jinajinalaya (Temple) and its Construction:

The text emphasizes the importance of building Jain temples (Jinalaya) as a significant act of devotion. Several key principles are outlined:

Source of Wealth: Wealth used for temple construction must be nyayarjit (acquired through just and ethical means). The use of ill-gotten wealth is strictly discouraged, even for a noble cause like building a temple.
Builder's Qualities: The builder should be dhir (wise/intelligent), sadachari (virtuous), and shubhashaya (of pure intentions). They should also seek the consent of elders (father, grandfather, etc.).
Land Selection: The land for the temple should be pure, selected according to vastushastra or dharmashastra. It should not cause distress to neighbors or the surrounding community, and it should foster future welfare.
Consideration for Others: When undertaking temple construction, one must ensure no one is caused unhappiness or discomfort. The example of Lord Mahavir is cited, who moved his dwelling during the rainy season to avoid causing distress to a tapasvi. Generosity and empathy are crucial.
Materials: Materials like bricks and wood should be of good quality. When transporting materials, care must be taken not to overwork animals. Fair prices should be paid for all materials.
Workers: Employees and laborers should be treated with satisfaction and kindness, considering them as "friends of Dharma" (dharmamitra) rather than mere workers. Exploitation is condemned.
Inner Intention (Aashaya): The intention behind building a temple should be pure devotion to the Jinavaras, free from any desire for fame, worldly gain, or personal benefit. It should involve abstaining from other unnecessary activities and exercising care towards living beings (Jaladiyatana).

3. Idol (Bimba) Creation and Installation:

Idol Maker: The sculptor (shilpi) creating the idol should be virtuous, free from vices like gambling, drinking, and lust.
Respect for the Creator: The sculptor should be honored with food, drinks, flowers, and gifts, and treated with respect.
Inner Satisfaction: The process should bring satisfaction to both the creator and the patron.
Emotional State: The sculptor's emotional state, reflecting their desires and joys, influences the idol. These desires are metaphorically linked to the Tirthankaras' own stages of life (childhood, youth). Fulfilling the sculptor's reasonable wishes is seen as honoring the Tirthankaras.
Significance of Intention (Bhava): The ultimate fruit of creating an idol comes from the purity of intention and devotion, not just the material (gold, silver, stone) or size of the idol.
Types of Idols: Idols can be classified as "Lokottara" (transcendental, leading to liberation) if made with pure intention and scriptural adherence, or "Laukika" (worldly) if made with mixed intentions, leading to worldly gains.
Installation (Pratishtha): The installation of the idol should be done within ten days of its completion. There are three types of pratishtha: Vyaktinamani (of a specific individual Tirthankara), Kshetramani (of a specific region or type of Tirthankara), and Mahapratishtha (a grand installation).

4. The Nature of Pratishtha (Installation):

Inner vs. Outer Pratishtha: The true, primary pratishtha is the internal establishment of one's own intellect and understanding in alignment with the qualities of the liberated souls (Vitragatva, Sarvajnatva, etc.). The external installation of an idol is a symbolic, formal representation of this inner reality.
Purpose of Idol Worship: The practice of worshipping the installed idol leads to spiritual merit and understanding, ultimately contributing to liberation. The belief that the idol is "installed" (pratishthita) is crucial for its worship to yield fruits.
Significance of Devotion: The devotion shown towards the idol, driven by respect for the Tirthankaras and their teachings, is what truly generates spiritual merit.

5. Types of Worship (Puja):

Five-Fold Worship (Panchopachara): Involves actions like bowing with knees, hands, and head, and respecting the five locations of Vinaya (auspicious limbs).
Eight-Fold Worship (Ashtopachara): Involves prostrations using eight parts of the body (head, chest, stomach, back, two arms, two thighs).
All-Inclusive Worship (Sarvopachara): This is the highest form of worship, where one uses all their wealth, resources, and devotion, similar to how celestial beings worship.
Quality of Worship: Worship should be performed with wealth acquired ethically. The worshipper should be pure in body and mind, wearing clean clothes and maintaining a controlled demeanor.
Types of Worship by Intent:
- Kayayogavasara: Involves personally gathering and offering pure materials (flowers, etc.).
- Vachyogavasara: Involves having pure materials brought from elsewhere, perhaps through instruction.
- Manoyogavasara: The highest form, where all materials, even those not physically available, are mentally visualized and offered with utmost devotion.
Purpose of Worship: Worship has multiple benefits: it pacifies obstacles (Vighnashanti), bestows worldly prosperity (Abhyudaya), and ultimately leads to liberation (Moksha).

6. Addressing Doubts and Misconceptions:

The commentary addresses potential doubts:

Violence in Worship: The text clarifies that while some acts in worship (like getting water) might involve minor harm to living beings, the greater spiritual merit derived from the devotion and the attainment of virtues outweighs such minor harm, especially for householders.
Ascetics and Worship: Ascetics, being completely detached from worldly activities and fully immersed in spiritual practice (Bhavastava), do not engage in external rituals like idol worship. Their devotion is purely internal.
Householders' Limitations: Certain householders who are excessively fearful of even minor worldly activities or are engaged in samayika (meditation) might also be considered not fully entitled to external worship, as their focus is already on profound inner practice.
Contradictions in Dharma: The text explains apparent contradictions in scriptures regarding ritualistic actions (like gathering flowers) versus non-violence, stating that such actions are contextual and depend on the specific spiritual stage and intention.
Divine Grace: The Tirthankaras, being liberated and free from attachment, do not require external acts of worship for their own benefit. However, they bestow grace upon devotees, much like wish-fulfilling gems or trees, based on the devotee's pure intention and devotion.

Author's Perspective and Style:

Chandraguptasuri's commentary appears to be deeply analytical and provides scriptural references, particularly to the "Shodashak Prakarana." The style is scholarly and aims to clarify the profound teachings of Shrimad Yashovijayji Maharaj, making them accessible and practical for followers. The focus is on the ethical, philosophical, and devotional aspects of Jain practice.

In essence, "Bhakti Battrishi Ek Parishilan" is a guide to understanding and practicing devotion within the Jain tradition, emphasizing ethical conduct, pure intentions, and the ultimate goal of spiritual liberation.