Jain Anga Agam Ma Puja Shabda No Arth

Here's a comprehensive summary in English of the provided Jain text, "Jain Anga Agam ma Puja Shabda no Arth" by Dalsukh Malvania:

This article, by Dalsukh Malvania, explores the meaning of the word "Pūjā" (पूजा) within the Jain Agamas, the foundational scriptures of Jainism. The author utilizes the "Agam Shabdakosh" (આગમ શબ્દકોશ) published by Jain Vishva Bharati, which provides references for all occurrences of words within the Anga Agamas. This allows for a systematic investigation of the various uses and interpretations of "Pūjā" and its related forms like "Pūjanā" (पूजना) and "Pūjāthi" (પૂજાથી).

The Core Meaning of Pūjā in the Agamas:

The article begins by focusing on the meaning derived directly from the original sutras, before delving into the commentaries.

• Early Indications in Sūyakṛtānga: The author points to the Sūyakṛtānga (1.1.1), which discusses "Tirthikas" (followers of other religious traditions). In this context, it describes the practices of those who believe the body is the soul (materialists or Charvakas). The sutra states they practice pūjā by offering vastra (clothes), pātra (vessels), kambal (blankets), pagalūchhaṇiya (foot-wipers), and similar items. This clearly indicates that in this context, Pūjā means offering essential items to the honored (Pūjya).

Commentaries on Pūjā:

The article then presents various examples from the Anga Agamas and their commentaries to illustrate the nuances of the term:

• Sūyakṛtānga (1.14.11): The commentary defines pūjā as achchyutachana-vinichārimibhiḥ pūjā vidhyate, suggesting it involves unwavering devotion and observance of rituals.
• Sūyakṛtānga (1.164): The commentary on the phrase "pūjā-kāmaḥ" (पूजाकाम) interprets it as being independent of the act of pūjā itself, implying a desire for something beyond the ritual.
• Sthānāṅga (49.6): The commentary by Shri Abhayadeva defines pūjā in the context of offerings to the honored as hand-carried items and auspicious offerings like clothes, distinguishing it from other forms of respect.
• Sthānāṅga (550): In identifying a "Chhadmastha" (one with concealed knowledge), the commentary states pūjā-satkāraṁ-puṣpārchana-vastrādyaṛchane anubṛuhyitā-pareṇa svasya kriyamāṇasya tasya jñānitā, tadubhāve dūrvārtha (पूजासत्कारं-पुष्पार्चन-वस्त्राद्यर्चने अनुबृहयिता-परेण स्वस्य क्रियमाणस्य तस्य जनगिता, तदभावे दूर्वार्थ). This explains pūjā as offering flowers, clothes, etc., and the accompanying praise and recognition. It also highlights that the feeling of offering is more important than the external act.
• Sthānāṅga (756): In a discussion of ten types of human praise, the commentary on pūjā-saṁśā-prayoga (पूजा-संशा-प्रयोग) by Shri Abhayadeva mentions pūjā-gṛihītaṁ (पूज्या-गृहितं), indicating receiving something in return for pūjā or praise.
• Author's Observation: The author notes that the concept of pūjā is relevant today, especially concerning the practice of some ascetics having their followers perform rituals resembling the worship of Jin-idols, which is a subject of debate.
• Distinction between Pūjā and Satkāra: The article highlights a distinction made in Sthānāṅga where satkāra (सत्कार) and pūjā (पूजा) are listed separately. The commentary states satkāra-pravara-vṛddhyāmi pūjyam, implying that satkāra is a superior form of honoring. It suggests that honor is desired for pūjā, not necessarily that pūjā is a form of honor.
• Samavāyāṅga Sūtra: The 11th chapter of Uttaraadhyayana, named "Bahushrutapūjā" (बSTRUCTION-बहूश्रुतपूजा), describes the praise of learned scholars. The article suggests that this praise itself is considered their pūjā.
• Bhagavatī Sūtra (556): While the text contains a relevant phrase, the commentary only provides its Sanskrit equivalent and does not offer a specific interpretation of pūjā.

Related Terms: Pūjana-Pūjanā (पूजन-पूजना):

• Āchārāṅga (1.1.1): The commentary by Shri Śīlāṅka defines pūjana (पूजन) as offering gifts, showing respect, and rendering service.
• Āchārāṅga (3.3.119): The commentary by Śīlāṅka explains pūjārtha (पूजार्थ) as acting with the intention of worship, where the practitioner experiences the bhāva (inner feeling) of worship. It further elaborates that this involves offerings like dāna (donation), māna (respect), satkāra (honor), praṇāma (prostration), and service.
• Praśnavyākaraṇa Sūtra: The commentary by Ā. Abhayadeva defines pūjana (पूजन) as rituals performed for the well-being of the Tirth (religious order) and the people.
• Sūyakṛtānga (1.2.2.11): The commentary by Āchārya Śīlāṅka differentiates between vandana (वंदना - salutation) and pūjanā (पूजना), stating that salutation involves words, while pūjanā involves offerings of clothes, vessels, etc.
• Sūyakṛtānga (1.3.4.17): The commentary by Ā. Śīlāṅka interprets pūjanā as offering clothes and ornaments for the sake of the Tirth.
• Sūyakṛtānga (1.2.2.16): The commentary by Ā. Śīlāṅka explains pūjā (पूजा) as offering, and the act of worship itself.
• Sūyakṛtānga (1.2.3.12): The commentary by Ā. Śīlāṅka defines pūjana (पूजन) as offering essential items like clothes.
• Sūyakṛtānga (1.9.22): The commentary by Ā. Śīlāṅka describes pūjanā (पूजना) as offerings of clothes and the like by even great rulers like celestial kings, emperors, and Baladevas, along with respect.
• Sūyakṛtānga (15.11): The commentary by Ā. Śīlāṅka explains pūjanāsvāda (पूजनास्वादक) as one who tastes the divine bliss received from offerings made by gods and others. It also clarifies anāśaya (अनाशय) as one who does not have the intention or inclination for such pūjā.

Other Related Terms:

• Pūjaṭṭhi (पूजट्ठि): In Samavāyāṅga Sūtra, the commentary on a verse describes someone who, without seeing, claims to see gods and Yakshas, and worships Jin (Jina-pūjāṛṭhi) as an ignorant person. This highlights the potential for misdirected devotion.
• Pūjana-kāmo (पूयणकामो): In Sūyakṛtānga, the commentary explains pūjana-satkāra-puraskāra as a desire for worship, honor, and respect, indicating a motivation for gaining worldly praise.
• Pūjana-aṛṭhī (पूयणट्ठी): In Sūyakṛtānga, the commentary defines pūjana-aṛṭhī (पूजा-अर्थी) as one who is motivated by pūjā (offerings of clothes, etc.) and desires worldly fame.

Conclusion:

The author concludes that in the Anga Agamas, the primary meaning of the word "Pūjā" is not the worship of the bodily form of the honored (like idols), but rather the dedication or offering of necessary items to the honored (Pūjya).

The article also briefly touches upon the distinction between pūjā and dāna (दान - charity). While pūjā is presented as the act of approaching the honored and offering something, dāna is when the honored themselves come to the giver to receive.

Finally, the author notes that the word arcana (अर्चन - worship) is used instead of pūjā in a specific instance in Jñātādharmakathā concerning Draupadi's story. However, the phrase "Jina-pratimānam arcanaṁ karei" (जिणपडिमाईण अच्चणं करेइ - worships the Jin-idol) is also found in the Agamas, indicating a broader spectrum of usage.

In essence, the article provides a detailed linguistic analysis of the term "Pūjā" in early Jain scriptures, revealing its core meaning rooted in offerings and distinguishing it from mere outward show or a desire for personal gain.