Jinpratima Aur Jainacharya

This document, "Jinpratima aur Jainacharya" (Jina Images and Jain Acharyas) by Hansraj Shastri, explores the historical and scriptural support for the worship of Jina images within the Jain tradition. It argues that prominent Jain acharyas (scholars and spiritual leaders) have consistently supported the practice.

Here's a breakdown of the key points:

1. Early Support for Jina Image Worship:

• Vachak Umaswati: The text highlights Vachak Umaswati, the author of the Tattvartha Sutra, as an early proponent.

  • In his work Prashamarati, Umaswati instructs householders to establish and worship Jina images in temples (Chaityayatan) with devotion, using offerings like fragrances, flowers, incense, and lamps.
  • He also states that worshipping the Arhats (Jinas) dispels negative emotions, brings mental clarity, and leads to concentration in meditation, ultimately facilitating liberation. This is presented as both material (dravya) and mental (bhava) worship.

• Vimal Suri: The Paumchariya (Padma Charitra) by Vimal Suri (estimated to be from the 1st century CE) describes princes performing the prescribed worship of Siddhapratimas (images of liberated souls) before leaving the temple.

2. Scriptural Evidence from Later Acharyas:

• Brihatkalpa Bhashya: This commentary mentions acharyas and ascetics going to venerate ancient and new Chaityas (Jina temples/images). The commentator clarifies that "ancient" refers to images like Jivant Swami (a revered image) and "new" to contemporary ones.

  • The concept of Jivant Swami images is noted as ancient, with acharyas like Mahagiri and Suhasti visiting them in places like Vidisha and Ujjain. This indicates the long-standing reverence for such images.

• Jitakalpa Bhashya: This text also mentions ascetics going to worship Chaityas nearby or far away.

• Visheshavashyak Bhashya: This commentary supports image worship by stating that daily worship of Jinas is beneficial for purification of the mind, akin to charity and other spiritual practices. It distinguishes between Dravyastav (worship with material offerings) and Bhavastav (worship through glorifying qualities). Dravyastav is primarily for householders, while Bhavastav is for ascetics. However, Dravyastav performed according to scriptural methods can lead to Bhavastav.

• Udayi and the Patliputra Jin Mandir: The Avashyak Churni and Avashyak Vrutti mention King Udayi building a grand Jin temple in the center of his capital, Patliputra. This is corroborated by Jinprabh Suri in his Vividh Tirtha Kalpa.

3. The Role and Stance of Acharya Haribhadra Suri:

• High Esteem: Haribhadra Suri is described as a highly influential acharya who brought a unique spiritual life to Jain religious literature. His teachings are characterized by moderation, seriousness, and a commitment to truth.
• Support for Both Forms of Worship: He provides significant space for both Dravvastav and Bhavastav in his works, considering them valid and according to scripture.
• Interconnectedness of Worship: Haribhadra Suri emphasizes that both forms of worship are interconnected and beneficial for both householders and ascetics. A householder performing Dravyastav (material worship) also engages in Bhavastav (mental glorification). Similarly, an ascetic primarily engaged in Bhavastav can derive merit from approving (anumodana) the Dravyastav performed by others.
• Ascetic's Approval of Material Worship: He supports the idea that even an ascetic, who is already established in Bhavastav, can engage in Dravyastav through approval and commendation. This approval is considered scripturally valid.
• Adherence to Scripture: Haribhadra Suri strictly adheres to scriptural injunctions, rejecting any practice that deviates from or is external to the Agamas. He believed that even practices with a semblance of devotion to Tirthankaras, if not in line with scriptural methods, were not beneficial for spiritual progress.

Conclusion:

The text concludes that from Vachak Umaswati to Haribhadra Suri and other prominent acharyas, Jain tradition has consistently provided a respected place for Jina images. This historical and scriptural evidence leaves no room for doubt regarding the scriptural validity and praiseworthiness of Jina image worship. The author states that, to his knowledge, no significant Jain acharya before the 16th century CE wrote against Jina image worship; rather, many supported its significance.