Pratima Poojan

This is a comprehensive summary of the Jain text "Pratima Poojan" by Bhadrankarvijay and Ratnasenvijay, based on the provided pages:

Book Title: Pratima Poojan (Worship of Idols) Author(s): Bhadrankarvijay, Ratnasenvijay Publisher: Divya Sandesh Prakashan Catalog Link: https://jainqq.org/explore/006152/1 Publication Date: October, 2004

Overview:

The book "Pratima Poojan" is a detailed exploration and defense of the practice of idol worship within Jainism, specifically within the Shvetambara tradition. It addresses common criticisms and misconceptions surrounding the practice, grounding its arguments in Jain scriptures, philosophical principles, historical context, and logical reasoning. The text emphasizes that idol worship is not a deviation from core Jain principles but rather a vital and beneficial aspect of spiritual practice.

Key Themes and Arguments:

1. The Importance of Youth in Society and Religion: The preface highlights the crucial role of youth in the development of any nation or society. The establishment of the "Jain Kushal Yuvak Mandal" in Delhi is presented as a response to the need for a platform for Jain youth to foster their social, cultural, and religious growth. The Mandal's objectives include promoting welfare activities, cultural development, education, and sports, all while transcending distinctions of caste, religion, and sect.

2. The Philosophical Basis of Idol Worship (Pratima Poojan):

   • Vandan and Karma Kshaya: The text asserts that venerating Jain temples or images (Pratimas) through proper worship (Vandan) leads to the generation of auspicious thoughts (Shubho Bhavah). These auspicious thoughts, in turn, lead to the shedding of karma (Karma Kshaya), which ultimately results in ultimate well-being and liberation (Sarva Kalyanam Ashnute).
   • Nixhep Theory: A central argument is based on the Jain concept of Nixhep (modes of depiction). The text explains that Arhats, though liberated and formless, can be understood through four Nixheps:
     • Naam Nixhep: The name itself (e.g., "Mahavir").
     • Sthapna Nixhep: The image or representation that embodies the name and form.
     • Dravya Nixhep: The spiritual essence or cause (e.g., the soul that attained Arhatship).
     • Bhava Nixhep: The actual state of being of the Arhat. The book argues that since the Bhava Nixhep of an Arhat is worshipful, their other Nixheps (name, image, essence) are also worshipful. Denying the worship of the image (Sthapna Nixhep) is considered an act of disrespect (Ashatana) towards the Arhat.
   • Idols as Aids to Spiritual Focus: Idols are presented as valuable aids for focusing the mind. The calm, meditative posture of Jain Tirthankaras in their images helps devotees recall and internalize the Tirthankaras' virtues like non-attachment, equanimity, and omniscience. The text compares this to using a visual aid to understand abstract concepts.
   • Distinguishing from Idolatry: The worship is not of the stone or metal itself, but of the Tirthankara whose essence and virtues are represented by the idol. The emphasis is on the devotion and the spiritual state evoked by the image.

3. Addressing Criticisms:

   • "Idols are inanimate": The text counters that while the material might be inanimate, the intention and devotion behind the worship are not. The idol serves as a focal point for generating spiritual thoughts and aspirations. Examples are given of how inanimate objects like books, the national flag, or even images of loved ones evoke deep emotions and respect.
   • "Idols involve violence (Ahimsa):" The Jain concept of Ahimsa is clarified. True Himsa, according to Jainism, is the violence of passions (Vishayakashaya). The minor damage to microscopic beings when preparing items for worship (like flowers or water) is considered "Swaroop Himsa" (inherent minimal violence), which is unavoidable in any worldly activity and does not carry karmic sin if done with pure intention and without harmful passions. In fact, the intention is often to protect life through devotion and by turning away from grosser violence.
   • "Faith in idols contradicts spiritual path": The text argues that rejecting idols is a misunderstanding of the path. Just as abstract concepts need concrete representations, spiritual goals need aids. The practice is seen as a stepping stone, particularly for those in the worldly realm, towards higher spiritual states.
   • Historical and Scriptural Evidence: The book cites numerous references from various Jain Agamas (like Mahakalpa Sutra, Bhagavati Sutra, Nandi Sutra, Dashavaikalika Sutra, Anuyogadwara Sutra, Acharanga Sutra, Gyata Sutra, Upasakadasha Sutra, etc.) and works by revered Acharyas (like Haribhadrasuri, Yashovijayji, Bhadrabahuswami, Umaswati, etc.) to demonstrate that idol worship has been an integral part of Jain tradition since ancient times. It highlights examples of kings, queens, noble laypeople, and even celestial beings performing idol worship.
   • Contradictions in Opposition: The text points out the perceived hypocrisy in those who oppose idol worship but still venerate photos of their Gurus, build samadhis, or follow traditions based on representations.

4. The Need for Temples and Idols:

   • Spiritual Sanctuaries: Temples are presented as essential spiritual sanctuaries, providing a dedicated space for devotion, reflection, and community gathering.
   • Attracting Good Company: The presence of beautiful temples and idols is seen as a means to attract virtuous monks and nuns (Sadhu-Sandhis) who are crucial for spiritual guidance, receiving teachings, and gaining merit through acts like Dana (charity).
   • Renunciation of Worldly Pursuits: Temple worship and the associated expenses are also framed as a beneficial way to utilize wealth constructively, diverting it from materialistic desires and reducing attachment (Parigraha) and its associated negative karma.

5. The Significance of Various Offerings and Rituals:

   • Dravya Pooja vs. Bhava Pooja: The text explains that while sincere internal devotion (Bhava Pooja) is paramount, external rituals (Dravya Pooja) are also important, especially in the current era for maintaining focus and generating auspicious karma.
   • Symbolic Meanings: Offerings like flowers, sandalwood, incense, lamps, and food are explained not as literal necessities for the divine but as symbolic gestures that cultivate virtues like gratitude, humility, detachment, and auspiciousness in the devotee.

6. The Role of the "Nixhep" System: The book extensively uses the Nixhep system to justify the validity of representation. It explains how the name, image, spiritual essence, and actual state of a being are interconnected and that worshipping the representation (image) is a valid way to honor the divine essence.

7. Historical Context of Opposition: The text touches upon the historical emergence of opposition to idol worship within Jainism, linking it to figures like Lonkashah and the rise of traditions like Sthanakvasi and Terapanthi, and attempts to refute their arguments based on scriptural interpretation and historical evidence.

Conclusion:

"Pratima Poojan" argues forcefully that idol worship is a time-honored, philosophically sound, and spiritually beneficial practice within Jainism. It serves as a crucial aid for devotion, concentration, and the cultivation of virtues, ultimately leading towards liberation. The text aims to dispel doubts and counter arguments against this practice, encouraging a deeper understanding and appreciation of its significance in the Jain spiritual path.