Jinbhakti Dvantrinshika

This document is a summary and commentary of the Jain text "Jinbhakti Dvātrinśikā," which is part of a larger work titled "Dvātrinśadvātrinśikā" by Mahāmahopādhyāya Śrīmad Yaśovijaya Jī Mahārājā. The commentary (Vivechan) is provided by Panditvara Śrī Pravinchandra Khimji Mota. The publisher is Gitarth Ganga.

Here's a breakdown of the key information and the content of the text:

1. Core Subject:

• Jinbhakti Dvātrinśikā: This is the fifth chapter (Dvātrinśikā) within the "Dvātrinśadvātrinśikā" series, which focuses on devotional practices towards Jin (Tirthankaras or enlightened beings).
• Purpose: Following the "Jin Mahattva Dvātrinśikā" (which explained the significance of Jin), this text elaborates on the nature of devotion towards Jin. It aims to guide individuals on how to properly cultivate and express this devotion.

2. Author and Commentator:

• Original Author: Mahāmahopādhyāya Śrīmad Yaśovijaya Jī Mahārājā, a renowned Jain scholar and philosopher, known for his extensive and insightful works.
• Commentator: Panditvara Śrī Pravinchandra Khimji Mota, who provides a detailed word-by-word analysis (Shabdashah Vivechan) of the original text.

3. Key Themes and Structure (Based on the Preface and Table of Contents):

The text, through its 32 verses (Shlokas), meticulously outlines the process and principles of devotion to Jin, particularly focusing on the actions of householders (Gṛhastha) in establishing and honoring Jin temples and images.

• Nature of Devotion:
  • Monks (Shramaṇa): Possess complete devotion through strict adherence to the teachings (Sūtraukta āchāra pālanāt).
  • Householders (Gṛhastha): Exhibit partial devotion (Deśataḥ) through material offerings and worship (Dravya stav).
• Establishing Jin Temples (Jinālayaniirmāṇa):
  • Qualified Individuals: The text specifies who is qualified to build temples, emphasizing righteousness, good intentions, and societal/familial approval (Shlokas 2).
  • Land Selection: Importance of choosing pure, auspicious land that doesn't cause harm to neighbors (Shlokas 3).
  • Ethical Conduct: The principle of avoiding causing displeasure to anyone during the process, even the locals, is stressed, with Lord Mahāvīra cited as an example (Shlokas 4).
  • Material Sourcing: Guidance on procuring building materials (bricks, wood) ethically, considering animal welfare, and fair pricing, along with auspicious beginnings (Shlokas 5, 6).
  • Labor and Harmony: The need to treat workers with satisfaction and kindness, as they are considered " Dharma Mitra" (friends of Dharma), fostering a positive spiritual environment (Shlokas 7).
  • Pure Intentions: Emphasizing the importance of pure intentions (Shubhāśaya) in temple construction, free from selfish desires (Nidāna) and focused on devotion to Jin, while practicing utmost care to avoid harm to beings (Shlokas 8).
  • The Purpose of Temple Building: This act of building is equated to a "Bhāva Yajna" (inner sacrifice) that helps in overcoming karmas and fosters growth in spiritual understanding (Shlokas 9).
• Establishing Jin Idols (Jina Bimba):
  • Timeliness: After the temple is built, installing the Jin idol (Bimba) should be done promptly (Shloka 10).
  • Interaction with Sculptors: Emphasis on treating sculptors with respect, engaging them with proper behavior, and fulfilling their desires through contemplation of Jin's states to ensure the idol's creation reflects devotion (Shlokas 11, 12, 13).
  • Inner vs. Outer: The significance of inner feelings (Bhāva) over material wealth (Suvarṇa, Ratna) in the creation of the idol. The sculptor's craft should be guided by Jin's teachings (Tantroktasmṛtimūlayā) (Shloka 14, 15).
  • Types of Idol Creation: Distinction between "Lokottara" (transcendental, leading to liberation) and "Laukika" (worldly, leading to prosperity) creation based on adherence to scriptural methods (Shloka 16).
• Consecration (Pratiṣṭhā):
  • Timing: Consecration should be performed within ten days of the idol's completion (Shloka 17).
  • Types of Consecration: Explained as three types: Vyakti Pratishtha (personal), Kshetra Pratishtha (regional), and Mahā Pratishtha (universal) (Shloka 17).
  • Inner vs. Outer Consecration: The primary consecration occurs within the devotee's own soul (Ātmānyeva), manifesting as inner devotion (Mukhyā Pratishthā), while the installation in the idol is an outward, symbolic consecration (Upachārā Bahih) (Shlokas 18, 19).
  • Purpose of Consecration: It leads to concentration and significant shedding of karmic matter (Nirjarā), but the divine presence (Sannidhāna) of Jin in the idol is considered impossible in the absolute sense (Shlokas 18, 19).
• Daily Worship (Pūjā):
  • Methods: Worship can be performed with five (Pañchopachārā), eight (Ashtopachārā), or all-encompassing (Sarvopachārā) rituals, depending on one's resources and devotion (Shlokas 20, 21, 22).
  • Worshipper's Qualities: The devotee should be pure, wear clean clothes, control their senses, and perform worship with devotion, using wealth earned righteously (Shlokas 23).
  • Use of Devotional Chants: The importance of chanting with concentration, focusing on Jin's virtues and one's own flaws (Shlokas 24).
  • Types of Worship based on Effort: Worship is categorized by the effort involved: Kāya yoga pradhāna (physical effort), Vāk yoga pradhāna (verbal effort), and Mano yoga pradhāna (mental effort), leading to different spiritual outcomes (Shlokas 25, 26).
  • Addressing Concerns about Violence (Hiṃsā): The text justifies the minor violence involved in rituals like bathing idols or using flowers, stating that the greater spiritual benefit (Śubha Bhāva) achieved through devotion outweighs these minor transgressions. It's seen as a necessary means for householders to attain higher spiritual states (Shloka 27).
  • Exclusion of Monks from Ritual Worship: Monks, being already established in inner devotion (Bhāva stava), do not engage in external, ritualistic worship (Dravya stava) as it doesn't serve their primary spiritual goal (Shloka 28). Similarly, householders who have achieved a high level of inner devotion or are naturally averse to any form of ritualistic action are also not the primary audience for elaborate Dravya stava (Shlokas 29).
  • Avoiding Hesitation: Those who engage in worldly activities but hesitate to perform rituals due to fear of minor violence are advised against such hesitation, as it leads to a lack of spiritual progress (Shloka 30).
  • Reconciling Scripture: The text addresses potential contradictions in Jain scriptures regarding wealth accumulation for Dharma and the use of flowers, clarifying that such advice is context-dependent and often meant for different spiritual stages or purposes, such as temple construction or showcasing the faith (Dharmapravana). The example of Saṅkaśaśrāvaka is used to illustrate how even trade can be a means of spiritual progress when performed with the right intention and austerity (Shloka 31).
• Moksha Through Devotion: The text concludes by explaining how devotion, even without direct intervention from Jin (who are liberated), leads to Moksha (liberation). It uses the analogy of wish-fulfilling gems (Chintamaṇi) to explain how devotional practices invoke or align with the desired outcome, fostering inner spiritual development that ultimately leads to Moksha (Shloka 32).

4. Publisher and Support:

• Publisher: Gitārth Gangā.
• Sponsorship: The publication received financial support from various individuals and organizations, including the Matru Ashish Jain Shvetamber Murti Pujak Sangh, Mumbai.
• Other Works: The publication lists other works by Gitarth Ganga, including those by Muni Mohjitvijayji Mahārājā and Āchārya Śrīmad Vijay Yugbhushan Suriśvarjī Mahārājā, as well as various analytical works by Pandit Pravinchandra K. Mota.

5. Overall Significance: "Jinbhakti Dvātrinśikā" is a detailed guide for lay Jains on how to engage in devotional practices. It emphasizes the importance of proper intention, ethical conduct, adherence to scripture, and the ultimate goal of spiritual purification leading to liberation, even within the framework of external rituals. The commentary by Pandit Pravinchandra Mota makes the profound philosophical and practical aspects of Yaśovijaya Jī's work accessible.