Jain Worship: A Critical View

From Religious Books:
Jain Worship: A Critical View1
by Late Dr. Jagdishchandra Jain

Dr. Jagdishchandra Jain was a renowned scholar of religion and philosophy. In the present article, Dr. Jain has presented a historical perspective on the origin of worship and some other rituals in the Jain system. The learned scholar has also described the fundamental principles of Jainism. We should examine our religious celebrations in the light of these fundamentals. It is hoped that the present article will guide us to reform Jain worships and celebrations, and to make them more meaningful. - D. C. J.

Emotion plays a very important role in life. Joy, sorrow, reverence, hate or love are the outcome of emotional feelings involving physiological changes. A man's mind is full of quest; again and again the restless mind peeps out, ever seeking, ever questioning: What is the ultimate goal? What is the ultimate reality? How are we born? Why is there death? Thus begins the investigation of Brahma (the supreme universal spirit).

Shankaracharya, a great exponent of the philosophy of non-dualism (ADVAIT VEDANTA), maintained that the only ultimate reality is Brahma, the Absolute. He believed in the identity of spirit and matter. According to this school of thought, only Brahma is true, the world is false. It is on account of ignorance (AVIDYA) or illusion (MAYA) that we can not achieve emancipation from worldly existence, which is known to be full of suffering.2

It seems that man is rarely satisfied with abstract subtleties, existing only as mental concepts (such as ignorance and illusion resulting in worldly suffering). He wants something concrete, solid, definite and well-defined so that he can fall back upon and continue aspiring for his objective. This task was accomplished by theologians like Ramanuja (1037-1137 A.D.) Madhava (13th century A.D.) and Nimbarka (12th century A.D.). Ramanuja preached intense devotion to God, asserting that the devotee is a fragment of God and that he has to depend on Him for his emancipation.

The Cult of Devotion in Medieval India:

The period from 13th or 14th century to the 17th or 18th century A.D. is considered of great significance in Indian religious history. Buddhism had ceased to exercise its influence, and as Alberuni, a Moslem traveler of the 11th century, has noted: 'the Aryans, who felt very proud of their learning, caste, religion and their race, turned to be conservative and self-conceited.' Besides, rivalry and conflict were growing between the rulers of the petty states in India. The Hindus strived vigorously to resist the spread of Islam in India. This produced a galaxy of medieval saints such as Surdas, Tulsidas, Mirabai, Guru Nanak and Narsi Mehta. Now religion was not confined to knowledge (JNAAN) but it also reaffirmed devotion (BHAKTI), adoration, glorification and paying homage to God.

Jain Worship (PUJA):

The cult of devotion had a great impact on Jainism and Buddhism. Both do not hold that God is the creator, preserver and annihilator of this universe. According to Jainism, God (or Gods &endash; SIDDHAs) is free from attachment and aversion, is not eternal3 and omnipresent, is not involved in doing or undoing things at will; therefore, really speaking, devotion towards Him can not lead to liberation. The eminent Jain acharya, Vattakera (circa 2nd century A.D.), in his work MOOLAACHAAR states: A saint who, out of his devotion to God JIN, wishes freedom from birth and death, achievement of enlightenment and preservation of auspicious thoughts at the time of peaceful death (SAMAADHI MARAN), does not do it as a reward to his penitential act, but his devotional language should be considered as a false speech.4 Almost the same idea has been conveyed by Samantabhadra (5th century A.D.) in his APTAMEEMAANSA. Describing the attributes of JIN, the scholarly acharya writes: O Venerable One, you are not great because people associate you with supernatural qualities such as the arrival of heavenly beings, movement in the sky, waiving of fly-whisks and other manifestations of power; such qualities are noticed even among illusionists &endash; those who perform magical feats. You are great since you are free from vices like ignorance and delusion that obscure the real nature of things, and you have been able to eliminate your external and internal impurities. You are one who is free from ignorance, attachment and aversion, whose teachings are logical &endash; conforming to reason, and the knowledge elucidated by you is beneficial, free from contradictions and compatible with conspicuous observations and experiences.5

Rituals Accepted By Jains:

We have seen that in fact there is no place for devotion (BHAKTI) or worship (POOJA) in the Jain religion. Yet the impact of the cult of devotion was so great that Jainism could not remain without adoration, chanting hymns, paying homage, counting rosary and making salutations to TEERTHANKARs and other religious personalities. In Jainism the ARHANT (worthy of worship), the SIDDHA (liberated soul), the SADHU (monk) and the DHARM (religion) preached by an omniscient are considered the four auspicious entities (MANGALs) and the four supreme entities (LOKOTTAMs). So prayer to twenty-four TEERTHANKARs, salutations to JIN &endash; ARHANTs and SIDDHAs, and to those who excel in austerities, scriptural knowledge and virtues were deemed among the six obligatory duties (six essentials for householders).6 Acharya Vattakera, in MOOLAACHAAR, has included prayer and salutations among the six essentials. In PANCHAASTIKAAYASAAR, Acharya Kundkund writes: A person who has reverence and devotion towards ARHANT, SIDDHA, images of TEERTHANKARs (CHAITYA) and religious discourse (PRAVACHAN) invariably obtains meritorious karma. However, (it should be noted that) this does not bring about shedding of karma.7

The period from the 9th century to the 12th century A.D. was very important from the point of view of various changes that were taking place in the code of conduct for householders. It was a time when rituals were gaining prominence in place of the basic principles of religion. People were looking for various forms and manners of performing divine services; as a result, the codes of ceremony and performance of rites were gaining popularity. To this end, some Jain scholars developed elaborate details of prayer and worship. For instance, Jinasen II (9th century A.D.), in AADIPURAAN, has described the six essentials in detail. A variety of worships for different occasions were introduced by different acharyas. Somadevasuri, a contemporary of Jinasen II, was greatly influenced by Brahminic rituals as is evident from his work entitled UPAASAKAADHYAYAN in which he has described AACHAMAN (sipping of water from the palm of the hand), HOMA (making an oblation to gods by casting clarified butter into fire) and BHUTABALI (offering of food and other things to all creatures). Somadevasuri has also described DEVAPOOJA (worship of the worthy) including the procedure for ABHISHEK (consecration ceremony) and the details of various types of worships. Other acharyas have prescribed somewhat different procedures of worship consisting of invocation (AAHAVAAN), installation (STHAAPANA), request to stay (SANNIDHIKARAN), main worship and dispersion at the end of the ceremony (VISARJAN). Needless to say that since JIN is VEETARAAG, beyond attachment and aversion, such formalities and procedures are not applicable in Jainism. The consecration ceremony (ABHISHEK) of JIN with five kinds of divine liquids (PANCHAAMRIT - milk, sugarcane juice, clarified butter, curds and water) seems to indicate the influence of Vedic rituals on the contemporary Jain authors. It should be pointed out that the acharyas who prescribed the various procedures for worship were particular that their conduct remained inviolable and their beliefs in the basic tenets of Jainism unshakable. Somadevasuri writes: Where there is no loss of rationalism (SAMYAKTVA) and where there is no violation of the vows, the local custom (LAUKIK VIDHI) prevails.8

Guardian Deities (SHAASAN DEV):

In the 10th century A.D., the YAKSHAs and YAKSHIs9 came into prominence due to the cult of devotion of the followers of Siva and Vishnu. According to tradition, JIN does not need any protection from anybody as no harm could be done to Him at any stage. Yet each TEERTHANKAR is said to have been attended by a YAKSHA and YAKSHI. Thus guardian deities such as Chakreshwari (for Rishabhadev), Padmavati (for Parshvanath), Brahmadev (for Sheetalnath) and Ambika (for Neminath) were instated.10 These deities became so popular that they were believed to fulfill earthly desires of their devotees. It appears that in due course of time, the worship of the guardian deities gained such popularity that they were considered equal to TEERTHANKARs. Commenting on this trend, Somadevasuri writes:11

One who considers JIN, the knower of the entire universe, and the demigods (VYANTAR DEVs) equal in showing reverence, heads downwards spiritually. These demigods have been conceived just for the defense of Jainism. Therefore, individuals with the right vision show reverence towards them just by offering partial oblation.

Conclusion:

The question remains as to why the sentiment of devotion was introduced in Jainism when VEETARAAG JIN, being beyond attachment and aversion, was unable to show any favor to his devotees. The probable answer is: If Jainism was to be made popular (in medieval times), and if people were to proselytize,12 it could scarcely have avoided contact with other systems of religion, and particularly with those who were converted and were to exercise their influence in shaping Jainism. It is in this manner that perhaps a religion or a set of culture remains dynamic.



Footnotes:

1. Adapted from the book entitled 'Studies In Early Jainism' by Dr. Jagdishchandra Jain, published by Navrang, New Delhi, 1992, pages 172-180.

We are grateful to Dr. Jagdishchandra Jain's son, Shri Anil J. Jain, for his kind permission to adapt this article.

2. Although, on the basis of the doctrine of relativism (SYAADAVAAD), Jainism does not believe that only Brahma is true and all else is false, we do believe that irrationalism (which is similar to ignorance) and delusion (illusion) are the root causes of our sufferings. - D. C. J. Back up

3. Although soul is eternal, a soul becomes SIDDHA by eliminating one's karma. Thus SIDDHA (God) is not eternal. - D. C. J.

4. AAROGABOHILAABHAM DINTU SAMMAHIM CHA ME JINAVARIND |
KIN NA HU NIDAANMEYAM NAVARI VIBHAASETTH KAAYAVVA ||
BHAASA ASACHCHAMOSA NAVARI HU BHATTEEYA BHAASIDA ESA |
NA HU KHEENARAAGADOSA DINTI SAMAAHIM CHA BOHIM CHA ||

5. DEVAAGAM-NABHOYAAN-CHAAMARAADI-VIBHOOTAYAH |
MAAYAAVISHVAPI DRISHYANTE NAATASTVAMASI NO MAHAAN | 1 |
DOSHAAVARANAYORHAANIRNISHSHESHAASTYATISHAAYANAAT |
KVACHIDYATHA SVAHETUBHYO BAHIRANTARMALKSHAYAH | 4 |
SA TVAMEVAASI NIRDOSHO YUKTISHAASTRAVIRODHIVAAK |
AVIRODHO YADISHTAM TE PRASIDDHEN NA BAADHYATE | 6 |

6. For details, please see Studies In Jainism: Reader 1, lesson 23, pages 79-83.
- D. C. J.

7. ARAHANTASIDDHACHEDIYAPAVAYANAGANANAANABHATTISAMPANNO |
BANDHADI PUNNAM BAHUSO NA HU SO KAMMAKKHAYAM KUNADI |166 |

It should be pointed out that Acharya Kundkund did not prescribe any ritualistic procedures for prayers, salutations and worship. - D. C. J.

8. SARVA EVA HI JAIANAANAAM PRAMAANAM LAUKIKO VIDHIH |
YATRA SAMYAKTVA HAANIRNA YATRA NA VRATADOOSHANAM | 34-480|

9. Male and female figures that were initially adopted as decorations of TEERTHANKAR's idol. Later they were deemed as guardian deities. - D. C. J.

10. Some guardian deities such as Kshetrapal and Bhairav were introduced for places of pilgrimages as well. - D. C. J.

11. DEVAM JAGATRAYI NETRAM VYANTARAADYAASHCHA DEVATA |
SAMAM POOJA VIDHAANESHU PASHYAN DOORAM VRAJEDADHAH | 39-697 |
TAAH SHAASANAADHIRAKSHAARTH KALPITAAH PARAMAAGAME |
ATO YAJNAANSHADAANEN MAANANEEYAAH SUDRISHTIBHIH | 39-698 |

12. Although proselytizing does not conform to the basic tenets of Jainism, some individuals engaged in it to increase their following. - D. C. J.