Murtipooja Prativadak Be Laghu Rachano

Here's a comprehensive summary of the Jain text "Murtipooja Prativadak Be Laghu Rachano" by Acharya Vijayodayasuri, focusing on the two short treatises presented:

Overall Context:

This book presents two lesser-known works by Acharya Vijayodayasuri, a prominent Jain Acharya of the 20th century and a disciple of Acharya Shrimad Vijaynemisurishwarji. Both treatises address the contentious issue of murtipooja (idol worship) within Jainism, a subject that saw significant debate and conflict between the idol-worshipping and idol-prohibiting factions during the 20th century. The author's intention is to counter the arguments against idol worship, which were often presented forcefully and swayed the less informed, by providing scriptural, scriptural, and logical justifications for it.

Treatise 1: "Murtipooja Yukti Bindu" (The Point of Logic for Idol Worship)

• Core Argument: This treatise argues that idol worship is not irreligious (adharm) or undisciplined (asanyam), but rather a means of observing the twelve vows (vratas) of Jainism. It presents logical arguments based on Jain scriptures and texts (agamas and shastra-granthas) to support the venerability and utility of idol worship.
• Key Points and Scriptural References:
  • Not Contradictory to Vows: Just as samyaktva (right faith), which is not explicitly part of the vows, is accepted as foundational and beneficial, so too should idol worship be accepted. Arguments against this analogy (e.g., that vows are the direct means to liberation) are countered.
  • Scriptural Basis for Benefits of Worship: The text cites verses from scriptures like the Acharanga Sutra (Niyukti) which state that seeing and touching places of kalyanakas (auspicious events) can lead to samyaktva.
  • Worship as a Means to Samyaktva: Several verses are quoted to establish that worship (puja) is a cause for purifying samyaktva. This is supported by the understanding that dravya-stavas (material worship) can reduce worldly existence.
  • Images as Conveyors of Truth: The text argues that images (pratimas) are justifiably worshiped because they convey the true nature of the deities.
  • Jain Temples and Monk's Duties: The veneration of Jain temples by householders and the duty of monks to serve temples (chaitya-vaiyavruttya) are justified by their role in purifying samyaktva. Serving deities (deva-vaiyavruttya) is also linked to samyaktva.
  • Examples of Devotion: The text highlights the spiritual attainment of individuals like Ardrakumar and Shakyambhavasuri through seeing idols. It also mentions instances where seeing the image of a fish led to the spiritual awakening of many fish.
  • Observance of Vows Through Worship: The treatise elaborates on how various Jain vows are actually practiced through the rituals of idol worship. For instance, the nishaydhiki (restraint) practices involved in entering a temple contribute to the observance of vows like non-violence and truthfulness. The five vows of restraint (pancavratas), directional vows (digviramana), and vows of self-discipline are all seen as being practiced in conjunction with worship.
  • Specific Vows Supported by Worship: The text details how the eighth vow (non-injurious speech, anarthadanda-viramana), the ninth vow (equanimity, samayika), the tenth vow (limitation of possessions, deshavakashika), the eleventh vow (fasting, paushadha), and the twelfth vow (charity, atithi-samvibhaga) are all observed or supported by the practices associated with idol worship.
  • Historical Figures and Idol Worship: The text mentions that even Lord Parshvanatha's detachment from worldly life was influenced by looking at the image of Neminath and Rajamati. It also states that figures like Nagaketu, Rangadeva, and Changadeva attained liberation through devotion to idols.
  • Summary: The treatise concludes by stating that the logic of idol worship has been presented, and the merit earned from this discussion is dedicated to fostering great respect for worship among all beings.

Treatise 2: "Murtimantavya Mimamsa" (An Inquiry into the Concept of Images)

• Core Argument: This treatise delves into the historical origins and development of the prohibition of idol worship. It argues that the concept of prohibiting idol worship is not ancient but rather a later development.
• Historical Analysis of Idol Prohibition:
  • Origin in Judaism: The author traces the origin of idol prohibition to Moses (Musá), a Jewish prophet, around 1571 BCE. The prohibition is linked to his experiences in Egypt, where the Israelites were enslaved and forced into labor. The author speculates that the nomadic lifestyle of the Israelites, who were shepherds, did not lend itself to settled temple worship and idols, thus leading to the prohibition.
  • Biblical Basis: The prohibition is attributed to a verse in the second book of the Bible (Exodus 20:4), which forbids creating images of anything in heaven, on earth, or in the sea.
  • Christianity and Islam: The text notes that Christianity, particularly the Old Testament, acknowledges this prohibition. Jesus Christ's ten commandments also include a prohibition against bowing to idols. Islam, through the Prophet Muhammad, further reinforced this prohibition, with the Quran containing verses against establishing anything as a representation of God.
  • Jihad and Idol Breaking: The author mentions that Islam became known for destroying idols, and rulers like Mahmud of Ghazni actively engaged in destroying Indian idols.
  • Indian Context: Despite the early prohibition in other cultures, the text asserts that there was no disrespect or destruction of idols in India until the 16th century CE, approximately four centuries before the present. The arrival of Greeks with Alexander the Great is cited as evidence of early idol worship in India, as they compared their own idols to Indian ones and found similarities.
  • Buddhism and Vedanta: Even with significant philosophical debates between Buddhism and Vedanta, neither tradition engaged in the destruction of idols. Shankaracharya, despite his strong opposition to Buddhism, did not advocate for idol destruction but rather their establishment.
  • Spread of Idol Prohibition: The text notes that in the 16th century, figures like Guru Nanak (Sikhism) and Martin Luther (Protestantism) emerged around the same time, both contributing to movements that questioned or rejected traditional forms of worship, including some aspects of idol veneration.
  • The Inevitability of Idol Worship: The author argues that idol worship and its practice are ancient and inherently established. Even the prohibition by Moses was based on the existence of images.
• Statistical Analysis of Idol Worshippers vs. Prohibitors:
  • The treatise presents a statistical breakdown of populations, indicating that the majority of people worldwide are idol worshippers.
  • Idol Worshippers: Buddhists (all branches), Roman Catholics, Greek Orthodox Christians, Hindus, Jains (both Shvetambara and Digambara), and various animistic groups are listed as idol worshippers. The largest numbers are attributed to Buddhists, Hindus, and Roman Catholics.
  • Idol Prohibitors: Jews, Protestants, Parsis (Zoroastrians), Muslims, and some specific Sikh and Jain sects (like Dhundhaka and Singhs) are listed as idol prohibitors. The largest groups among these are Protestants, Muslims, and Jews.
  • Note on Jain Sects: The text acknowledges that even within Jainism, certain sects (like the Dhundhaka sect) who verbally reject idol worship still engage in practices that resemble veneration, such as treating their gurus' footprints or seats as sacred objects and respecting their attire and idols.
• Conclusion: The treatise concludes by stating that this inquiry into the concept of images has been presented, and the merit earned is dedicated to making images revered by all.

In essence, "Murtipooja Prativadak Be Laghu Rachano" is a defense of idol worship within the Jain tradition, offering scriptural, logical, and historical arguments to support its practice and refute the criticisms leveled against it. The two treatises provide complementary perspectives: one focusing on the doctrinal and practical benefits of idol worship, and the other examining the historical context and perceived origins of the opposition to it.