Dev Dravya Ane Jain Shastro

Here is a comprehensive summary in English of the provided Jain text, focusing on the key arguments and discussions presented in the excerpt from "Dev Dravya Ane Jain Shastro" by Bechardas Doshi:

The excerpt discusses the use of Jain religious funds (Dev Dravya) and delves into the historical and philosophical underpinnings of these funds, particularly in relation to Chaityas (temples/monasteries) and the concept of Jina Dravya. The author, Bechardas Doshi, argues for a broader and more inclusive use of these funds for the general welfare of the Jain community.

Key Points and Arguments:

• The Nature of Chaityas and Dravya:

  • The text traces the origin of the term "Chaitya" to "Ayia," referring to the cremation sites (chitas) of great religious figures. Over time, these became memorial sites, evolving into places of worship and habitation for monks (Niganthas).
  • Initially, donations to Chaityas were primarily in the form of land, with the income used for their upkeep. Later, cash and ghee (for lamps) were also donated.
  • The author strongly criticizes the narrow-minded view that these funds should only benefit specific groups or that they were meant for the personal comfort of monks.
  • The concept of "Dev Dravya" (or Jina Dravya) is presented as not being inherently tied to the specific needs of idols or temples but rather as funds for the advancement of the Jain Sangh (community), knowledge (Jnana), and right faith (Darshana), as elucidated by Acharya Haribhadra Suri.

• Critique of Exclusive Usage and Discrimination:

  • The author begins by referencing a government committee investigating the use of funds, specifically mentioning a hospital where separate beds were reserved for Marwaris. This is presented as an example of exclusive usage, which the author finds objectionable.
  • He expresses a desire for the gradual disappearance of caste distinctions and criticizes the practice of restricting access to certain institutions (like a hospital) based on who contributed the funds. He advocates for a more inclusive approach, believing that societal divisions are fading.
  • The author also laments the sentiment that private contributions to a hospital should limit its use to the contributors, considering this a "narrow mindset."

• The Role ofacharya Haribhadra Suri:

  • Acharya Haribhadra Suri is presented as a strong advocate against the misuse of Chaitya funds by monks. He emphasized that these funds should be used for the growth of the teachings (Pravachana), knowledge (Jnana), and faith (Darshana) of the Jina (the Tirthankaras).
  • The author quotes Haribhadra stating that the "Jina Dravya" is the generator of virtues and is used by enlightened individuals for the benefit of the Sangh.
  • Haribhadra also calls the concept of "Dev Dravya" as a "Kapa" (a conceptual construct), arguing that Vitragas (liberated souls) have no need for material wealth, and it was created by their devotees' intelligence.

• Debate on the Use of Surplus Funds:

  • The excerpt includes a dialogue (likely between the author and others) about the use of surplus funds from religious institutions.
  • Education: There's a strong argument for using funds for the study of Sanskrit, considering it the foundation of Jain scriptures and the basis for a strong national language (Hindi). The importance of promoting Sanskrit-based Hindi is highlighted.
  • Ayurveda: The use of funds for Ayurvedic institutions is also favored, as it supports the study of knowledge that benefits society.
  • Fine Arts (Music): The author expresses reservations about spending heavily on fine arts like music concerts, suggesting that while it's not inherently wrong, it shouldn't be the primary use of religious funds if it deviates from the core purpose of promoting knowledge and faith.
  • Charity (Brahmana Bhojan): The author disagrees with redirecting funds meant for specific charitable acts like feeding Brahmins to other "good deeds." He views the prohibition of feeding Brahmins as imposing a new religious obligation and states that feeding Brahmins is an integral part of Dharma.

• Critique of Idol Worship (Murti Puja):

  • The author suggests that current idol worship evolved from the earlier "Ayia" worship and that the Agamas (Jain scriptures) do not extensively detail idol worship or its rituals.
  • He notes that the few mentions of idol worship found are often related to celestial beings or are purely narrative in nature, not prescriptive.
  • While not deeming idol worship entirely futile, he believes it has become heavily ritualistic and should not be imposed on individuals. It should remain optional to prevent sectarian divisions.

• Conclusion on Dev Dravya:

  • The core argument is that "Dev Dravya" can and should be used for the overall welfare of the entire Jain community.
  • The author asserts that no ancient scripture contradicts this view. Instead, scholars like Haribhadra support the idea of using these funds for the greater good of the Jain Sangh.
  • He believes that those who oppose this view are clinging to outdated traditions and fail to understand the broader purpose of these funds, which is to foster the spiritual and intellectual progress of all Jains.

• Section on Pandit Lalan's Felicitation:

  • The latter part of the excerpt shifts to a report on a public felicitation ceremony for Pandit Fatehchand Kapurchand Lalan, a renowned orator and scholar.
  • It highlights his significant contributions to the Jain community and his intellectual journey, including his early life, education, and self-improvement, particularly his deep engagement with religious and philosophical studies, including Jain scriptures.

In essence, the excerpt from "Dev Dravya Ane Jain Shastro" is a passionate plea for a progressive and inclusive interpretation of Jain religious finances, emphasizing their potential for community development, knowledge dissemination, and spiritual upliftment, while critically examining historical practices and contemporary interpretations.