Jina Pratima Aur Jainacharya

Here's a comprehensive summary of the provided Jain text, "Jina Pratima aur Jainacharya" by Hansraj Shastri, focusing on the arguments presented for the validity and importance of Jin images (statues) in Jainism:

The book, "Jina Pratima aur Jainacharya," authored by Pt. Hansraj Shastri, argues for the scholarly and traditional acceptance of Jina pratima (images of Jinas or Tirthankaras) within the Jain tradition. The author aims to present the views of eminent Jain Acharyas (scholars and religious leaders) on this subject.

Key Arguments and Evidence Presented:

1. Umaswati's Support for Jain Images:

   • The text strongly asserts that Umaswati, the author of the foundational Tattvartha Sutra, supported the veneration of Jain images.
   • Evidence from Prashamrati: Umaswati's work Prashamrati (also known as Vairagyapaddhati) is cited. In the 22nd section discussing the religious duties of householders, a verse (Karika 305) states:

     "Having established the chaitya (temple) and the Jina-pratima with devotion, worship them with gandha, malya, dhupa, pradipa, etc."

   • The author argues that in this context, the word chaitya is unequivocally used to mean pratima (image), and ayatana clearly means temple. Therefore, Umaswati, a highly respected scholar, understood chaitya as a Jina-bimba or Jina-pratima.
   • Umaswati's Support for Worship: Another verse from the Tattvartha Bhashya (introductory verses) is quoted:

     "Through the worship of the Arhats (Tirthankaras), negative emotions like attachment and aversion are removed, leading to mental peace and concentration (samadhi). This, in turn, facilitates the shedding of karma and the attainment of liberation. Therefore, the worship of Tirthankaras is entirely justified."

   • This verse is interpreted as referring to both material (drayya) and mental (bhava) forms of worship, with material worship being for householders and mental worship for ascetics.
   • Authenticity of Prashamrati: The text addresses potential doubts about Umaswati's authorship of Prashamrati, presenting multiple pieces of evidence:
     • References in the Ganadharavada of Shri Jindattasuri stating Umaswati wrote 500 works including Prashamrati.
     • A verse calling the author of Vairagyapaddhati (Prashamrati) as the foremost Vachak (speaker/authority).
     • Shri Siddhasena, the commentator on Tattvartha Bhashya, attributing Prashamrati to the Bhashyakara (Umaswati).
     • Nishitha Churni, attributed to Shri Jundas Mahattar (8th century Vikram), quoting Prashamrati (Karika 120) with "Acharya says."
     • Shri Haribhadrasuri also considered Prashamrati a work of Vachak Umaswati.
   • Dating of Umaswati: While Umaswati's exact period is debated, it's established that he predates the 2nd century CE.

2. Vimalasuri's Paumchariyum (Padma Charitra):

   • This work, believed to have been composed in the 1st century CE, also supports image worship.
   • A verse states: "Having performed the vandan and pujan (worship) of the Siddha-pratimas (images of liberated souls) according to the proper ritual, those princes then enter the chaitya-bhavana (temple)."
   • This clearly indicates the practice of image worship and veneration.

3. Acharya Sanghadas Gani's Brihatkalpa Bhashya:

   • A verse from this work (believed to be from the 7th century CE) mentions prominent Acharyas and ascetics going to venerate both ancient and new chaityas (pratimas).
   • The commentary clarifies that "ancient chaityas" refer to images of living Lords like "Jivant Swami," and "new chaityas" refer to newly consecrated images.
   • "Jivant Swami" Images: The text highlights the historical significance of "Jivant Swami" images, which are mentioned in various ancient Jain texts like Nishitha Churni, Kalpa Churni, and Avashyaka Churni. Acharyas Mahagiri and Suhasti are recorded as having traveled to Vidisha and Ujjain to venerate these images.
   • The existence of these images is traced back to well before the 3rd century BCE, as indicated by the periods of their disciples. The Vasudevahindi also mentions a Ganini (female monastic leader) named Suvrata going to Ujjain to worship the Jivant Swami image.

4. Acharya Jinabhadragani Kshamashraman's Works (Jitkalpa Bhashya, Visheshavashyaka Bhashya):

   • Jitkalpa and its commentary mention ascetics going to venerate chaityas (images) that are near or far.
   • The Visheshavashyaka Bhashya has a section supporting the concept of images (pratima). A verse states:

     "The worship of Jinas should be performed daily. It is a cause of purity of disposition, like charity, and a means of promoting the Dharma."

   • Dravya Stava and Bhava Stava: The Avashyaka Bhashya defines dravya-stava (worship through material offerings like flowers) and bhava-stava (praise and glorification with devotion).
   • King Udayin's Temple: The Avashyaka Churni and Avashyaka Vritti record King Udayin building a grand Jina Mandir (temple) in the center of his capital, Pataliputra. This is supported by Shri Jinaprabhasuri in his Vividh Tirtha Kalpa.
   • Udayin's Context: Udayin was the successor of Ajatshatru Konika, born before 478 BCE. The text notes that Jain kings traditionally built Jina Mandirs whenever they established new cities or forts, citing examples like Kangra, Jaisalmer, and Jalore.

5. Acharya Haribhadrasuri's Contributions:

   • Haribhadrasuri is described as a pivotal figure in Jain religious literature.
   • He extensively discussed both dravya-stava (material worship) and bhava-stava (mental devotion), considering the stutavidhi (method of worship) as scripturally pure and a valid practice (vihitanushthana).
   • Dravya Puja for Householders: Haribhadrasuri emphasized dravya-puja (material worship) as a primary daily duty for householders who desire liberation, instructing them to perform it diligently according to scriptural injunctions.
   • Interconnectedness of Stavas: He also stated that dravya-stava and bhava-stava are interconnected and should be followed by both ascetics and householders. Householders engage in bhava-puja (praise and veneration) after dravya-puja. Similarly, ascetics, though primarily engaged in bhava-stavas, are permitted to approve (anumodana) of dravya-stavas.
   • Ascetic's Role in Dravya Stava: Haribhadrasuri supports this through scriptural references, quoting from the Avashyaka Sutra where ascetics perform kayotsarga (meditation) for the sake of veneration, worship, and honor of Arhat-chaityas (Jina images). He states that these acts of worship and honor are essentially dravya-stava.
   • Adherence to Scripture: Haribhadrasuri is portrayed as a strict adherent to scriptures, rejecting any practice that is against or outside the agama (scriptural tradition), even if it stems from devotion to Tirthankaras. He believed that practices not established by the agama increase the cycle of birth and death. This strict adherence to scripture validates his support for image worship.

Conclusion:

The author concludes that from Vachak Umaswati to Haribhadrasuri, prominent Jain Acharyas have consistently demonstrated their positive views and support for Jina pratimas. The text argues that these influential figures have placed a significant and respected position on Jina pratimas, leaving no room for doubt about their scriptural validity and venerability. The author further asserts that, to his knowledge, no significant Acharya from the time of Lord Mahavir up to the 16th century CE wrote against Jina pratimas; rather, they have endorsed them, as evidenced by the examples provided.