Acharya Hasti Mala
From the details given above about the beliefs and tradition of Yāpanīya monks (male and female), it appears that their monks used to undertake unfavourable wandering around for many centuries since their inception. Barring the four months rainy season halt, they used to wander to different parts of the country for preaching the doctrine. But it seems probable that over the period of time around 4th century A.D. and due to growing influence of temple dwelling congregation, they also, i.e. monks and followers of Yāpanīya congregation, considering it essential to preach and propagate their beliefs started to live in temples for longer periods. This practice of staying at one place in a temple, as against the unfriendly wandering around of monks in scriptures, became a major change in the conduct of monks and doctrine.
By accepting the tradition of staying in one temple, the monks and ācāryas of Yāpanīya congregation had to build stay places (residences) and temples of their fellow monks as well as educational institutions for preparing scholars to preach and teach their doctrine. For all these activities, they started accepting money, land, villages and other material gifts from their followers, both commoners and kings alike.
Commentator of Darśana Prābharta, Digambara Ācārya Śrutasāgara has described the beliefs of Yāpanīya and said' "These monks and laity of Yāpanīya congregation, based on 'ratnatrayam pūjāyanti' used to worship the three jewels of the path of spiritual purification instead of worshipping the idols. However it can be inferred that after starting to live at one place, and copying the tradition of temple dwellers congregation, they also started idol worshipping'.
While talking of idol worshipping, not one but a number of nonpartisan scholars express the view that idol worship was not prevalent amongst Jain laity. Views expressed by Digambara ācārya Śrutasāgara about Yāpanīya followers also indicate that initially the laity who had firm belief in Jain doctrine used to perform psychic worship only and later on they started worshipping the feet emblems of Tīrthankaras and then of the idols.
Buddhist and other non-Jain religions, in their quest to attract followers of other religions towards them started using attractive rituals and means. To annul these efforts, even Jains organizing eight days worship festivals, group pilgrimages and many such innovative means from time to time and averted the efforts of others to make Jainism weak and extinct as well as to protect Jainism from the fatal onslaught of other religions such as Śaiva and Buddhism etc.
The following facts are worth considering and knowing how and when Yāpanīya congregation adopted worshipping the three jewels, the foot prints and then idols by their followers.
- A detailed study of scriptures like Ācārāṃga etc does not bring even a single statement which stresses importance of idol worship either singly or in groups as an essential duty like observing vows, fasts, repentance, staying in the temple, self-study for spiritual purification. Similarly we do not find any mention of donating for temple building, material for worshipping etc as essential duty for laity for spiritual purification.
- Bhagavatīsūtra has details of 36000 questions raised by gaṇadhara Indrabhūti and their replies by Lord Mahāvīra. Not even a single activity associated with spiritual uplift had been left untouched in these questions. In this way, satisfying all the doubts and questions concerning spiritual uplift, not even one mention in these 36000 questions is associated with idol worship or temple construction.
- In the second chapter of Bhagavatīsūtra, we find detailed description of all the religious activities undertaken by prosperous followers of Śramaṇa traditions in Tungiyā town who had deep faith in the doctrine. There also we do not find any mention of Jina temples and Jina idol worship.
- In the fundamental scriptures, we find detailed description of venerable householders like Ānanda, Śaṃkha, Kāma Deva, Puṣkalī, Udāyana etc and how they observed going and staying in religious places during fasting, eleven stages of spiritual purification of householders, donating to worthy recipient of donations, and their religious duties. Nowhere do we find mention even at one place that they went to a temple or built an idol of Jina for worship. Similarly we do not find any mention of any Jina temple or organizing idol worships by kings Kraṣṇa, Śreṇika or Pradeśī in these scriptures.
- In the fundamental scriptures, Lord Mahāvīra had described the material wealth, powers, attainments and prosperity prevailing in the homes and cities of his followers. However nowhere any mention is made of Jina temples or Jina idols there. If idol worship had any place in the fundamental doctrine of that time, then at least some mention of the same should have been made in those texts of their existence in homes of ideal householders or city centres. What to talk of idol worship, even the existence of Jina temples and Jina idols was conspicuous by their absence. It goes to prove that idol worship had no place in the fundamental doctrine of Jainism.
- Jain scriptures had been compiled by gaṇadharas based on the sermons of Lord Mahāvīra is an undisputed fact and acceptable to all. In these fundamental scriptures, Jain doctrine and beliefs are considered undisputable beliefs. There we do not find any mention of building Jina temples or Jina idol worship. All these go to prove that Lord Mahāvīra, from his first sermons till his last sermons never talked or propagated building, consecrating and worshipping Jina idols and temples. While establishing the four fold congregation, if it was considered essential for the auspicious beings to worship idols or build and consecrate them, then the same would have been mentioned in clear words as essential duty to build and worship Jina idols and temples like other essential duties for householders and monks alike.
- Another fact which comes to light is that from the first writing of scriptures around V.N. 160 to the 4th writing of scriptures in V.N. 980, the right conduct of monks or laity as per the scriptures in Jain congregation had no place for idol worship or temple construction etc was not prevalent.
All these facts make one infer that the idol worship and temple building started after the coming into prominence of Yāpanīya and Temple dweller congregations. It also seems that the worshippers of the three jewels of the path of spiritual purification Yāpanīyas started first by worshipping the foot prints and then idol worship and temple building activities.
