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MOKSHA MARG PRAKASHAK
rituals of worshipping, etc. by holding onesided view of Ahinsa (noninjury). But in their own shastras (scriptures) description of Pratima (Jins's idol's worshipping) etc. is found; that aspect they hide with bigotry feeling. In their Bhagwati-Sutra Shastra there is found the description of a monk possessing supernatural powers; therein it is written that he went to Merugiri (mount Meru) and offered salutation to Jina's idols (Tat a ). The meaning of this is that there he makes obeisance to the Chaityas and the word Chaitya is popular in the sense of Pratima (Jina's idol). And they obstinately hold that the word Chaitya is used to denote knowledge, etc., so, it has a different meaning, its meaning is not the Pratima. Our question is - “By repeatedly going to the land of Merugiri and continent Nandishwara he offered obeisance to the Chaitya, but how is the meaning of offering obeisance to knowledge, etc. possible there? The obeisance to knowledge, etc. is possible everywhere. The offering of obeisance to the particular adorable Chaitya is possible there only where it is found and nowhere else found. So, such possible meaning could be Pratima (Jina's idol) only, because main meaning of the word Chitya is Pratima only which is famous. By this meaning only, the name as Chaityalaya (Jina's temple) is possible, why to hide it by showing obstinacy?
Moreover, adoration by heavenly gods by going to Nandishwara continent, etc. has been described in their scripture at several places. And the description of naturally existing Pratimas (Idols of Jina) in the universe are found in the scripture, so, such uncreated existence is found from beginningless time. That uncreated (self-existing) formation is not for the purpose of sensuous pleasures, etc. and there in the abodes of heavenly gods, Indras, etc. the purposeless formation is not possible. What do Indras, etc. do to see it? To see the purposeless formation in their temples, either they might be becoming apathetic with it and feeling unhappy but this is not possible; or by seeing such attractive formation they might be fostering the objects of senses but it is not possible that by seeing the Arhanta's idol the true believers would foster their objects of senses. Therefore, the only possibility is that they do their adoration, etc. only there.
In their scripture there is a story of Suryaabha Deva; there the ritual of worshipping Pratimaji (Jina's Idol) is specifically described.
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