YJA Convention 1994 07 Chicago IL First

SR No.: 527601
Original Sutra Author: N/A
Author: Young Jains of America (YJA)
Publisher: Young Jains of America YJA USA
Publication Year: 1994
Total Pages: 86
Language: English
Classification: Magazine, USA_Convention YJA, & USA
File Size: 6 MB

Page 44

The Jain teachers have stressed time and again contrary, a very real feeling of mutual respect that such puja with external objects (dravya
and affection has prevailed. puja) is not efficacious unless accompanied by great peace of mind and devotion to the virtues It should be noted that the members of the of the Jina-ideal; these internal states, referred Digambar laity have had far less exposure to to as bhava-puja, must obtain if other devo
bona fide "ascetic" teachers than have those of tional practices are to be meaningful. The
the Shvetambar. The extreme severity of revarious forms of ostentation sometimes dis
straints incumbent upon a Digambar monk, played in the panca-kalyana and other ceremo- especially as regard to clothing, has tended to nies, moreover, are tolerated only on the
keep the number of individuals who undertake grounds that they contribute to prabhavana;
this path to a select minimum. Hence the their lack of significance to the ritual per se is teaching function has fallen mainly upon the well-recognized. We have already seen the
shoulders of eleventh-pratima-laymen-ksullakas, social benefits which follow from making
ailakas, and the female aryikas; in terms of guruofferings, erecting Jina-images, and the like; but upasti such preceptors typically receive the same such practices are fundamentally intended as a treatment accorded an actual (naked) monk. means whereby the layperson can withdraw from worldly occupations and dwell for a time The ritual of teacher veneration shows some in the peaceful presence of the holies. Bhava
sectarian variation. For Digambars it involves puja, therefore, is the real devotional activity of bowing, and beseeching the teacher to utter the the Jain laity, while for the ascetic it is the
formula blessing "may your righteousness only acceptable form of worship.
increase". The layman may also take this
opportunity to confess any vrata-infractions of Veneration of the Teachers
which he is guilty, or perhaps to assume still
further restraints. Shvetambars have restrained The second important ritual duty of a Jain layperson is guru-upasti, visiting and venerating
a very ancient and rather more complex proce
dure. Called vandana (reverent salutation), this the medicant teachers. An usually close relation has always been obtained between ascetic
ceremony begins when a lay man or woman and householder in the Jain tradition; monks
approaches a medicant (preferably of the same
sex) and greets him or her as ksamasramana, and nuns have acted as the spiritual teachers of the lay followers and have in turn been re
ascetic who suffers with equanimity. There
follows a ritual exchange in ancient Prakrit, vered, often to the point of adoration, as the
with both individuals reciting their parts from only "true propagators" of the Jina's message.
memory. This honored status has carried with it the
The content of this exchange gives a
clear picture of the sort of relation obtained expectation of a very high standard of conduct;
between a Jain monk and layperson. every layman is well-informed on the sorts of behavior appropriate to a medicant, and con
I desire to worship you, ksamasramana, with stant vigilance by the lay community has
very intense concentration. (The guru: so be it.) usually enforced strict adherence to this code.
You will have spent the whole day, fortunately Unlike their counterparts in certain other reli
little disturbed. (The guru: yes.) You are gious groups, moreover, Jain clerics have scru
making spiritual progress. (The guru: yes, and pulously avoided involvement in the social
so are you.) You are unperturbed by your sense activities of the laity; the image of the "nagging
organs? (The guru: yes.) I ask pardon, preacher", questioning his parishioners about the
ksamasramana, for my daily transgressions. (The conduct of their daily lives, is totally foreign to
guru: I too ask pardon.) I must engage in
Pratikramana (confession) to you, ksa masramana, Jainism. The monks' involvement has been of a
for any day-by-day lack of respect ... Anynon manipulative sort, concerning itself only
thing done amiss through mind, speech or body with the spiritual well-being of the people.
through anger, pride, deceit, or greed, through Hence the relation between the two groups has
false behavior and neglect of the sacred doctrine never been tinged with fear or guilt; to the
at any time; what ever offense may have been
42 Jain Education Intemational For Private & Personal Use Only