Kya Jinpuja Karna Paap Hai - Book Summary

Here's a comprehensive summary of the Jain text "Kya Jinpuja Karna Paap Hai" (Is Jinpuja a Sin?) by Abhayshekharsuri, based on the provided pages:

The book addresses the controversial question of whether performing Jinpuja (worship of the Tirthankaras or Jinas) is a sin, particularly in the context of Jainism's core principle of Ahimsa Paramo Dharma (Non-violence is the supreme religion).

Core Argument Against Jinpuja (as presented by the opponents):

Himsa (Violence): The primary argument against Jinpuja is that it involves the use of materials like water and flowers, which are considered to be living beings (ekendriya jeeva - having only one sense of touch). Therefore, using them in worship constitutes violence and thus is a sin.

The Book's Defense of Jinpuja:

The book, authored by a learned scholar and presented as a logical and argumentative defense, refutes the notion that Jinpuja is a sin by presenting several key arguments:

The Pervasiveness of Himsa in All Actions: The book contends that violence, in some form, is inherent in almost all human activities, including religious ones. Even going to listen to a sermon or visit a saint involves violence. If the rule were strictly applied that any violence is a sin, then no religious activity or even daily life would be possible.
The Principle of "Net Gain" or "Greater Benefit": The text draws an analogy from the Upadeshmala, comparing a merchant calculating profit and loss. Similarly, even if there is some violence (a "loss" or sin) in Jinpuja, the gain in terms of spiritual merit, knowledge, and the eradication of karma is far greater. This principle is illustrated by the example of digging a well: the initial effort and fatigue (like violence) are overcome by the ultimate benefit of water.
The Role of Devotion and Spiritual Benefits:
- Generating Devotional Feelings (Bhav): The book argues that Jinpratimas (idols or images of Jinas) are capable of evoking strong devotional feelings in the hearts of devotees. It uses the analogy of a national flag: to one person it's just cloth, but to a patriot, it evokes deep reverence and patriotism. Similarly, those who see the idol as a representation of the divine experience immense devotion.
- Positive Influence of Temples: Temples themselves generate positive emotions, even for those who might not be deeply religious. Beggars prefer to beg outside temples because people are more inclined to give donations there, showing the positive influence of the sacred space.
- Evidence from Other Jain Monks: The text cites that even prominent monks who might be associated with opposing views (like Acharya Tulsi of Terapanth) have visited temples, sung hymns, and enjoyed the experience, demonstrating the positive aspect of these sacred places.
Analogy with Personal Devotion and Reverence:
- Parental Photos: Just as people keep photos of their parents and feel gratitude upon seeing them, they can feel devotion towards the Jina's image.
- Guru's Photos: The book highlights that Jain monks themselves distribute photos of their Gurus, and devotees feel devotion upon seeing them. The author questions why, if this is acceptable, opposing Jinpuja due to violence is considered anything other than sectarian narrow-mindedness. A photo is just a 2D representation, similar to an idol.
The Concept of "Essential" vs. "Unnecessary" Violence:
- Opponents argue that violence in essential activities (like building a sthanak or community hall for religious discourse) might be necessary, but Jinpuja is unnecessary, as devotion can be generated through hymns alone.
- The book counters that if building a sthanak is necessary for greater benefit (like receiving spiritual guidance), then Jinpuja, which generates even greater spiritual benefits and devotion through various forms of worship (singing, dancing, music, rituals), is also necessary. The analogy of building a house versus buying a ready-made one is used to emphasize that sometimes the process of creation for a greater good (even with some "violence") is justified.
Distinction in Types of Violence:
- The book strongly refutes the comparison of violence in Jinpuja with animal sacrifice. It argues that the violence involving ekendriya (one-sensed) beings like water and flowers is kruta (cruel) or involves significant suffering. The comparison is likened to medicine that can be poisonous if taken in large quantities; it doesn't make poison itself a medicine.
- Ekendriya beings have minimal consciousness and cannot express pain or resist. In contrast, a five-sensed being like a goat experiences fear, suffering, and resistance, making its slaughter inherently cruel.
The Role of Intention and Benefit for Monks vs. Laypeople:
- The book explains why monks and nuns (Sadhus and Sadhvis) do not perform dravya puja (worship with physical substances) even though it might have greater spiritual benefits. Monks take vows that restrict them from activities involving any form of harm, even to ekendriya beings, as their hearts have become extremely sensitive to any form of violence due to their austere lifestyle. For them, the act of performing dravya puja would cause mental distress and overrule the positive spiritual gains.
- Laypeople (Shravaks and Shravikas), on the other hand, engage in worldly activities that inherently involve violence (e.g., cooking, traveling). Therefore, for them, performing Jinpuja with a greater gain in devotion and spiritual merit outweighs the minimal violence involved.
The Importance of Rituals and Variety in Worship:
- The book argues that variety in worship is necessary because the human mind is attracted to diversity. Different rituals engage the mind in different ways, helping it stay focused on the divine for longer periods. It is compared to studying: one might get some knowledge from a single lecture, but multiple methods of study lead to deeper understanding.
Historical and Scriptural Evidence for Jinpuja:
- A significant portion of the book is dedicated to refuting the claim that Jinpuja is not mentioned in Jain scriptures (Agamas). The author provides references from various Agamas (Sthananga, Samavayang, Bhagwati, Upasakadasha, Raayappaseniy, Gnata-dharmakatha, Jivabhigam Sutra) that describe the worship of Jinatirthankaras and their idols.
- The book also cites historical evidence, including ancient inscriptions (like the Hathigumpha inscription of Kharavel), the mention of idols in Buddhist texts contemporary to Mahavira, and the worship of idols by historical figures like Draupadi and King Siddharth.
Arguments Against the Opponents' Claims:
- The book accuses those who oppose Jinpuja of manipulating scriptural texts by changing their meanings, omitting parts, or altering the original texts to fit their agenda.
- It claims that the opposition to Jinpuja is a relatively recent phenomenon, originating only in the last 500 years, and that their arguments lack ancient scriptural or historical backing.

Conclusion:

The book strongly asserts that Jinpuja is not a sin but a beneficial religious practice. The apparent violence involved is negligible when compared to the immense spiritual benefits, devotional growth, and karmic merit it generates. The opposition to Jinpuja is presented as a misguided, sectarian viewpoint stemming from misinterpretations and manipulation of scriptures and history. The author encourages all Shravaks to have faith in Jinpuja and to counter the erroneous claims that it is a sin.