Ahmedabadma Malel Jain Sadhu Sammelanna Tharavo Par Drushtipat

Here is a comprehensive summary in English of the Jain text "Ahmedabadma Malel Jain Sadhu Sammelanna Tharavo Par Drushtipat" by Nyayavijay, as presented in the provided document:

Book Title: Ahmedabadma Malel Jain Sadhu Sammelanna Tharavo Par Drushtipat (A Look at the Resolutions Passed at the Jain Sadhu Sammelan Held in Ahmedabad) Author: Nyayavijay (described as Nyayavisharad-Nyaytirtha Muni Maharaj Shri Nyayavijayji) Publisher: Shri Jain Yuvak Sangh, Ghadiyalpol, Vadodara Publication Year: 1934 (according to the text on page 4, "May 1834" - likely referring to the month, with the year being 1934.)

Overall Theme: The book provides a critical review and commentary on the resolutions passed at a Jain Sadhu Sammelan (gathering of Jain monks) held in Ahmedabad. The author, Nyayavijay, expresses strong dissatisfaction with many of the resolutions, particularly those concerning diksha (initiation into asceticism) and devadravya (wealth dedicated to deities/temples). He criticizes the sammelan for its conservatism, narrow-mindedness, and failure to address fundamental issues facing the Jain community.

Key Resolutions and Criticisms:

1. Diksha (Initiation):

   • Child Initiation (Baladiksha): The author vehemently protests the inclusion of child initiation in the resolutions. He argues that it is scripturally rare, unscientific, and inappropriate, even in the times of the Tirthankaras, let alone the present era. He had previously sent a protest to the sammelan during its proceedings.
   • Procedural Safeguards: While the resolution includes safeguards like written consent from parents/guardians (obtained via emissaries to the child's village) and an examination of the child's suitability by two senior monks from another sangh, the author dismisses these as mere "props" to legitimize what he considers fundamentally wrong. He believes these measures are easily circumvented by clever monks and their supporters.
   • "Shikshanishphatika" (Defect related to incomplete spiritual training): The author refutes the sammelan's assertion that the defect of shikshanishphatika does not apply to those initiated after sixteen years of age. He contends that even an initiated person above sixteen could fall under this if initiated through coercion or improper means, citing the example of Arya Rakshit. He feels the sammelan has misunderstood the essence of shikshanishphatika.
   • Initiation after 18 years without Parental Consent: The author criticizes the resolution allowing initiation of individuals over eighteen without parental consent, even if efforts are made to obtain it. He argues this overlooks the current state of shishyaveshana (seeking disciples) among monks and facilitates rushed, conflict-ridden initiations. He deems this resolution a grave error.
   • Conclusion on Diksha: The author considers the resolution on diksha to be inappropriate and unacceptable due to its failure to protect children's interests and its potential to lead to more instances of problematic initiations, ultimately harming the Jain faith and character.

2. Devadravya (Temple/Deity Wealth):

   • Definition and "Boli" (Auctions/Bids): The author clarifies that devadravya is wealth dedicated to God. He points out that the practice of income from bolis (bids during Aarti/Pooja) is a man-made custom for convenience and to avoid disputes over who performs the rituals and to generate income.
   • Misclassification of Boli Income: He strongly argues against the resolution that classifies the income from bolis as devadravya. He asserts that such income is not automatically devadravya unless explicitly dedicated to God. The local sangh (community) has the discretion to allocate this income to any desired area based on necessity and circumstances.
   • Modern Needs vs. Traditional Classification: The author believes that in the current era, this income should ideally be directed towards gyandravya (knowledge wealth) or general community welfare, rather than being confined to the narrow scope of devadravya. He highlights the limited practical utility of devadravya in times of crisis and its accumulation in temples, leading to unnecessary expenses for maintenance and rituals.
   • Misuse and Proper Use of Funds: He criticizes the idea of using devadravya for potentially harmful purposes like funding mills, military, or slaughterhouses. Instead, he advocates for its use for the benefit of the poor, unemployed, and needy members of the community. He proposes the establishment of a "Jain Bank" as a suitable mechanism for managing and utilizing religious funds for the welfare of the community.
   • "Upadhan" Boli: He also criticizes the sammelan's resolution to channel the income from Upadhan (a religious ceremony) bolis into devadravya, deeming it thoughtless.
   • Conclusion on Devadravya: The author concludes that the sammelan's decisions regarding devadravya are misguided and not in line with contemporary needs and the spirit of Jain principles for the welfare of the populace.

3. Other Resolutions:

   • Shraman Sangh (Monastic Community): The author questions the necessity of a resolution on the monastic community, suggesting it might be an attempt to undermine the authority and rights of the lay community (shravak sangh). He implies that some monks may still hold outdated views and are resistant to modern influences.
   • Purity of Monastic Institutions: He finds some points in this resolution to be worthy of consideration.
   • Tirth Sambandhi (Relating to Sacred Sites): He finds nothing special in this simple suggestion.
   • Knowledge Enhancement for Monks: He deems this resolution appropriate.
   • Desh (Country/Nation): He notes that the complex wording hides the underlying meaning, but it's generally acceptable.
   • Monks' Efforts for Lay Upliftment: He finds this acceptable.
   • Wealth Growth: He considers this a very appropriate and necessary resolution, even calling it the "best and most beautiful" among all. He believes if only this one resolution had been well-structured and systematically implemented, the sammelan would have been successful and commendable. However, he feels other flawed resolutions have overshadowed this positive aspect.
   • Countering Accusations against Religion and Tirths: He notes the formation of a committee of five monks for this purpose.
   • Entry of State Power into Religion: He states that no one desires state intervention in religion. However, he argues that when internal conflicts and mismanagement within the religious community lead to public suffering and unrest, the state has a duty to intervene to restore order and protect public interest. He believes that if religious leaders and followers themselves addressed issues of corruption and impropriety, state intervention would not be necessary.

Author's Overall Assessment of the Sammelan: Nyayavijay expresses deep disappointment with the overall outcome of the Ahmedabad Sammelan. He criticizes it for:

• Conservatism and Traditionalism: Acting as a worshipper of outdated traditions rather than embracing progress.
• Lack of Vision and Broad-mindedness: Failing to adapt to the changing times and modern thought processes.
• Inability to Resolve Issues: Being unable to tackle significant problems effectively.
• Exacerbating Dissatisfaction: Creating widespread discontent, despair, and regret within the community.
• Becoming a Spectacle: Turning the sammelan into a laughing stock due to its indecisive and unproductive nature.
• Failure to Foster Unity: Not creating an atmosphere of mutual understanding or resolving internal conflicts among monks.
• Veiling Inadequacies: Attempting to cover up the underlying issues with superficial gestures.

He concludes that the resolutions are flawed and not worthy of acceptance, and the sammelan, instead of serving the faith, has inadvertently caused more harm. The author's tone is critical, analytical, and concerned for the future well-being and progress of the Jain community.