Pushpa Puja Against Aangi in Jain Darshan

By Mr. Chandraprakash Shah

All benevolent and eternal knowledgeable Tirthankaras establish Dharmatirth for the benefit and welfare of all the souls of the world by providing correct methods in different religious rites. Importances of Tirthankaras rest in their eternal bliss, Vitraagta and their non-attachments to the worldly affairs and not because of superlative Atishayas, Pratiharyas and presence of gods and goddesses.

Certain rites and rituals have become utmost necessity in the present age Jain Sanghas. Certain are imported from the other religions. It has become necessary to make research in them. We should adopt them if they found suitable after proper thinking as well as discussion at all levels. The present subject is the matter of research. If knowledge and actions both work together they produce unimaginable results. It may not be out of place if I mention here some of traditional that become customary rituals as under:

1. Decoration of Lords' images (Aangi)
2. Prakshal with Milk and Sugarcane juice
3. Mahapuja
4. Maha Arti
5. Grand Processions with arrogance
6. Temple building etc.
7. Pasting of Varakh of Silver and Gold
8. Pre prepared Aangi with Pearls, Ornaments, Silky clothes etc.

There is too much extra arrogance in them that it is impossible to describe them in words and expression. But we lack to look after our treasure of heritage, viz. manuscripts, gyanbhandaras, precious historical facts etc. As a result of these activities, one has forgotten the basic principle behind these rites and rituals. The basic principle behind all these activities is to engross one's own self with idol worshipping and keep concentration only towards the qualities of Tirthankaras. An image or idol of Tirthankara should always be looked like eternal blissful and without any Thathara. Such an idol gives the worshipper maximum pleasures and bliss, at the same time a worshipper during concentration annihilates several demerits and produce merits. However in the present circumstances everyone wishes to attain Moksha by actions only, without knowing for what purpose one is following rites and rituals. Only by way of inheritances, sheep like behaviour and I am doing because some one is doing, such attitudes are neither going to help anyone nor it will provide any Moksha. Unnecessarily it will be a futile exercise, waste of time, energy and money. Such activities do not contain perfect knowledge. It is impossible to attain Moksha only either by Knowledge or by Action but both should be properly co-related. Some times it so happens that while carrying out such activities either in absence of knowledge or in absence of action one-gain demerits instead of merits. If while performing rites and rituals one gets demerits then why one should perform them? It is a valid and genuine question.

There is difference of thinking here. One must perform Kriyas (rites & rituals) with its perfect knowledge. There is a saying " Kriya is blind without knowledge and knowledge without Kriya is handicapped." It is nothing but only Vani-vilas. Neither Kriya nor Knowledge alone will attain the Moksha. Howsoever a smallest religious rite should be performed together with its complete knowledge. When we sow a seed, and provide it with nourishments then only it becomes a big tree similarly neither only Kriya nor knowledge is capable of delivering the goods. In other words Knowledge should be put into practise and action together with its perfect Knowledge.

The teachings of Lord Tirthankaras are for the welfare of all. The present day jain rites and rituals are the talk of the every moment. There are so many criticisms about our behaviour, extravagant spending, gorgeous processions, building of temples and hypocritical manners during performance of our religious rites either on one occasion or on other. It is a matter of deep thinking and concerns for all of us that the Dharma that we are doing today will upgrade us or degrade us. While performing Dharma where there is no promotion of it but on the contrary a dilution of it and people turn away their faces from such Dharma, the Dharma does not exists. As on today all kinds of rites and rituals have spread out their roots, branches in such a manner that one can easily conclude that no real Dharma is performed.

There is a great importance assigned with Pushpa Puja and not with Aangi. Aangi is not at all mentioned anywhere in jaina scriptures, holy books and Agams. Against this Pushpuja is widely described in several scriptures, Snatra puja, Sattarbhedi puja, Stavans (religious songs) etc. We shall start with two stanzas of stavan created by Avadhut Ananddhanji M. S. He sings in the Stavan of 9th tirthankara, Lord Suvidhinath as under:

"Kusum Akshat var vas sugandhi, dhup dip man sakhi re
Ang puja bahu bhed sunu em, gurumukh agam bhakhi re"
And
"Ful akshat var dhup paivo, gandh navaidhya fal jal bhari re;
Ang agra puja mali advidh, bhave bhavik shubh gati vari re."

This entire stavan is dedicated to PUJA vidhi. It is worth studying. Basically there are eight types of Puja to be offered daily at the time of image worshipping. There are three pujas, which directly have touch with idol. They are, 1 Jal Puja, 2 Chandan Puja and 3 Pushpa puja. While other five are to be carried on outside the Gabhara. They are, 1 Dhoop, 2 Dipak, 3 Akshat, 4 Naivadhya and 5 Fal.

Now we observe that there is no mention of Milk puja, Saffron puja, Aangi and Mugut puja (crown ceremony) in this stavan. We sing duha or stanza of Jal puja but we carry on puja with Milk and Sugarcane juice. We perform saffron puja, different fragrance pujas and say stanza for sandalwood puja. Isn't it strange? Is it appropriate? Is this a Suvidhi? If not then why we are continuing it? Only answer to this is it is following from previous times. Any way let me put one question: Do we pull on with which is wrong in our daily business and routine life? Answer is certainly No. Since we know that it will harm us and we shall search for better alternatives. Then why only "Chalshe" attitude in religious rites? We do not have knowledge that a smallest rite with Suvidhi elevates us to highest level. And hence we are pulling on with what we have and what we understand. We type out on the Murti just like a robot. Frankly speaking we do not care to learn for which purpose we are performing Puja. Since our subject matter is Pushpa puja, I shall clarify why Pushpa Puja and not Aangi.

"My Mind, Speech and Body are full of bad and dirty smell since eternal time with the bondage of Karmas, passions, attachments, anger, pride, deceit and greed, to remove them from my mind, speech and body, oh! Lord I perform this Pushpa puja as pushpa is full of fragrance and sweet smell. Further your mind, speech and body are full of fragrance and sweet smell. Your body and breathing smelt like Lotus when you were moving on this earth."

So this is the idea behind pushpa puja. We will sing stanza for pushpa puja, "Surbhi Akhand Kusum Grahi…" without understanding that what does it mean to us. We shall spend lacs of rupees, pounds and dollars and throw away ornaments behind pushpa puja without questioning to ourselves that why we are doing this? Either we spend or do not spend for pushpa puja, any pujas for image worshipping, image will not have any affect since it is the image of Vitraag. But we are doing for us, to collect merits and it is our duty to worship those who are worshippable, it creates politeness in ourselves.

Pushpa puja is a part of Dravya puja. Lord Tirthankaras proclaimed two kinds of Pujas : 1 Dravya and 2 Bhav. It is also said that all dravya pujas should be converted into Bhav puja then only the Dravya puja is successful otherwise it is termed unsuccessful. One, therefore, should perform puja or pujan holding Samvar Bhav. In all the dravya pujas, pushpa puja remains at top, which we will see from following evidences. These evidences will also confirm that there is no place for Aangi in Jain Darshan.

1. Learned saint Vajraswami brought entire garden of flowers for Pushpa-puja.
2. Paramahrat Kumarpal went on fast till all kinds of flowers did not flourish in his royal garden for Pushpa-puja after listening to the discourses of the great Hemcandracarya.
3. Chief Minister Pethadshah was always performing Pushpa-puja at noon everyday and no aangi. He was decorating image of Lord with flowers.
4. Shree Somsunder suri, who constructed "Sindur Prakar" proclaims in his first stanza that those who perform Pushpa-puja, are worshipped by divine Apsaras.
5. According to Mahopadhyaya Yashovijayji M. S. in his "Pratima Shatak," mentioned that God Suryabhdev offers Pushpa-puja. In the same volume he said that Draupadi a wife five Pandavas too offered Pushpa-puja.
6. It is mentioned in Ashta Pratiharya, that gods of heavens showers flowers upon Lord Jineshwara, so only Pushpa-puja.
7. In the Snatra puja Virvijayji M. S. also states "pushpadik puji ne chhante" means in the Snatra puja all the gods of celestial palaces perform only Pushpa-puja and no Aangi business.
8. In all the Pujas construed by Virvijayji M. S. there is a mention of Pushpa-puja.
9. Shri Sakalchandji Upadhyaya M. S. mentioned in his "Sattarbhedi" Puja; i.e.17 kinds of Puja, about various types of Pushpa-puja and Aangi of only Pushpa. He described constructing balconies, canopies, windows, arches etc with Pushpa. It is worth noting here, Sattarbhedi puja gives more ideas about Pushpa aangi. He mentioned about various names of Pushpa (Flowers) for Pushpa-puja.
10. Shri Vinayvijayji Upadhyaya, who was gurubhai of Yashovijayji M. S. said in his one of the Stavans " Fal ghanu ful ni Mal, prabhu kanthe thavta."
11. In Antaria Karma puja Shri Virvijayji pandit, sings: 
"Jem Punio Sravak re, santosh bhav dhari,
Nitya Jinvar puje re, ful pagar bhari."
12 Shri Gyan Vimal Suri M. S. sings like this, in his stavan "Man mandir me aye Jinandrai" " Tavme vividh jugati sankit guna, ful pagar rachaye."
13 He also sings in one of his other stavans for Pushpa-puja as:
" Shuddha Suvas na Surabhi Sami re;
Mithya mat raj zatko"
14 Shri Khima Vijayji M. S. mentions about Pushpa-puja in his stavan of Lord Arnath in this way:
" Kapur Chandan Kusume kari, pujo jinvar Anga;
Akshat dip dhupna, fal thavie anag."
15 In his another stavan Khima Vijay mentions about Pushpa-puja like this: "Tnya karuna kusum suvar ho."
16 Once again let us see what Shri Gyan Vimal Suri has to say about Pushpa-puja in one of his melody stavan:
" Lakh ghanu fal kusum ni mala paherave; 
Anant ghanu fal tehthi Geet-gan karave."
17 Let us see once again what Yashovijayji M. S. has to say in his "Pratima Shatak" volume, an idol worshipped by the heavenly gods with the plenty of flowers of Mandar Tree, we worship that idol for ultimate goal.
18 Everywhere in Snatra-puja we find a stanza "Kusumanjali Melo."
19 In Navpad puja also a mention to make rosary of flowers and Chandarvo of flowers.
20 To annihilate Labha Antarai karma we should perform Pushpa-puja just like Vanik Kanya Lilavati.
21 My late mother did sing a stavan on Push-puja. But we never heard her singing a stavan of Aangi.

In this manner from the above evidences of stavans, pujas, pujans and stories we may come to the conclusion that there was and is no place for Aangi in Jain Darshan but only a place for Puspa-puja. While going through several volumes and scriptures I could not find a mention of Aangi.

A craze to construct Aangi for idols and images, has taken our so much attention nowadays that we have forgotten real idol and image worshipping. We forget to remain in concentration. This craze should be stopped because it has neither scriptural backing nor traditional custom. Further it is a waste of time, energy and money and there is no spiritual development and advancement. However it generates Ashubh Ashrav. Because, Pudgal matters play an important role to construct Aangi. Normally it is our tendency and nature to see and like only pudgal. Now when we are engrossed in pudgal we may attract only Ashubh Ashrav and not Shubh Ashrav, forget about purest form of Shubh Ashrav. So the Murtis of Lord Tirthankaras, which is capable of providing Nirjara of Karma, instead generates demerits and Ashubh ashrav.

It is really very strange to read a display board on Jain temple "welcome to see marvellous and gorgeous Aangi." There is no mention of Lord Tirthankara who is vitrag and enjoying eternal bliss and peace. We also say to each other "did you see wonderful Aangi at some jain temple?" We are misguided here and misguiding others too. We do not have any assurance that if we become interested in pudgal, we too may not turn into pudgal in successive births. Nowadays competitions are arranged for best Aangi. What do we get from this? We get only materialistic advantage and no spiritual development. Because our entire concentration is to gain prize. Those who get prize are happy and those who do not get may be thinking there may be influence, corruptions etc and ultimately attracting demerits instead of achieving merits.

It is therefore said that idols and images are for concentration only and they should be free from any external decoration. Hence those who wish to have spiritual advancement should go to such a peaceful pilgrimage place and worship the idols and images there.

It seems to me that Aangi, the Jains have borrowed from other Darshans. The idols and images were buried in cellar and at secret land due to hatred ness, horrible and racist attitude as well as terrorist activities towards idol and image worshipping in the Meadville period. Hence the idol and image worship might have vanished. Later on a faith called Lunka and then Dhundhak came into existence. They too were against such type of Murti puja. The then Jain monks and saints would have thought that if the trend continues like this manner the idol and image puja would be totally vanished in coming days and there would not be true Jain congregation. To withstand such an onslaught of destroying Murti puja, it might have been decided by learned jain monks and saints, of that period, say 400-450 years ago, to borrow decoration in different manners of Murti puja from other philosophies and Dharmas. They may be basically from Santan, Vallabh and Gokulji sects. Now that tradition, which was started to withhold Jain community together, it has become customary fashions nowadays and a tendency has developed that without Aangi idol and image do not look better.

Very recently, while digging a well at Cambay in Gujarat State, several murtis were found with only Pushpa-puja. Similar story is of village Rantej, near Mehsana in Gujarat. There was no Aangi over any murti when they found.

In Prashna Vyakaran volume it is claimed that there are different kinds of pujas say, Ashta prakari, Sattar prakari etc but these pujas do not include Aangi.

All the activities of Vitrag Parmatma are without any bondage. So if any one performs any puja it has no effect over them. But a learned and intellectual person will see the benefit from such pujas and perform those pujas togather with Gyan.

Thus, all types of delusion and wrong rites and rituals should be waived and oppose wrong competitions in dharma. There are no benefits from such Kriyas to the performer but only benefit to the handful people of sects and business minded people. Now this has culminated into big business. Just look where your money goes? Which community? Who become rich? We, you or someone else? And very important question do we spiritually invest anything and progress from such Vidhi?

-----------------------------------------------------

Author :  Mr. Chandraprakash Shah
49, High Field Avenue, Golders Green, London UK, NW11 9EU.
Tele : 020-8632-0544 (R) 077-9567-5025 (M)
E-Mail : chandraprakash_shah@yahoo.co.uk

-----------------------------------------------------

Mail to : Ahimsa Foundation
www.jainsamaj.org
R040405