Dev Dravyano Khyal Sthal Ane Kaal Sandarbhe

Here's a comprehensive summary of the Jain text "Dev Dravyano Khyal Sthal Ane Kaal Sandarbhe" by Chandrasen Momaya, based on the provided pages:

The article "Dev Dravyano Khyal Sthal Ane Kaal Sandarbhe" (The Concept of Dev Dravya concerning Place and Time) by Chandrasen Momaya, published in Prabuddha Jivan in December 2010, delves into the definition and application of Dev Dravya (sacred property or wealth dedicated to the divine) within the Jain tradition, considering historical and contextual factors.

What is Dev Dravya?

The author begins by addressing the common question within Jain communities: what constitutes Dev Dravya and how should it be used? Initially, Dev Dravya refers to substances that help maintain the positive energy of a temple (mandir) or idol (murti). Later, the term evolved to encompass the wealth accumulated for these purposes. Sometimes, any item offered to the deity is also considered Dev Dravya.

The Purpose of Idols and Temples:

Momaya highlights a comparative study with other religions, particularly Hinduism, to understand the Jain perspective. Hindu deities' idols are made to embody specific divine qualities, and their worship aims to internalize these qualities or seek protection. Each Hindu deity has unique attributes reflected in their idols. In contrast, Jain Tirthankaras' (spiritual conquerors) idols are uniform because they represent shared qualities, primarily the state of liberation from attachment and aversion and the sublime feelings experienced thereafter. The faces of Buddha's idols also aim to depict subtle inner states, emphasizing peace and detachment.

Historical Development of Temple and Idol Art:

The article traces the evolution of temple and idol art in India. Idol making has existed for about 5,000 years globally, but its connection with Jainism is explored from the 2nd century BCE. Stone carving for temples began in the 5th century CE, coinciding with the rise of cave temples. Early temples and cave structures were typically 12-15 feet high. While grander temples became prevalent after the 10th century CE, the positive energy emanating from idols and temples, even those built earlier, is acknowledged. The author suggests that the concept of consecration (pranpratishtha) by a spiritually elevated person imbues a place with life and positive energy, implying that ancient scriptures might not explicitly detail such practices due to their inherent understanding.

The Influence of Time and Place on Jain Scriptures and Practices:

Momaya emphasizes that scriptures are also time-bound. The current Jain scriptures, particularly the Agamas (sacred texts), are based on recensions made in the 12th century CE. The geographical spread of Jainism, with 23 out of 24 Tirthankaras born in North India and preaching there, is noted. The tradition of oral transmission of knowledge was prevalent until the 12th century.

A significant period of hardship for the Jain community, particularly ascetics, occurred during a 12-year drought in North India. This led to the first significant effort to compile scriptures into written form. Many Jain ascetics migrated to South India, where they engaged in original contemplation, leading to new recensions of texts. The architectural development of Jain temples in South India also benefited from the temple art advancements in the 5th century CE. South Indian Jain communities prospered financially, but later faced persecution under Hindu and Muslim rule, leading to practices like the Bhattarak system, where administrative control of religious sites was handed over to them.

Defining Dev Dravya in Challenging Times:

During periods of hardship (the "dark age"), the responsibility of safeguarding Jain temples fell upon Bhattarakas and Yatis (ascetics). This period necessitated defining what constituted sacred property (Dev Dravya) to maintain its sanctity. The author posits that Dev Dravya likely initially included items essential for the deity's service and the purity of temples, even if their protection involved personal risk. The author argues that the definition of Dev Dravya as solely for idols and temples is more appropriate and less prone to misinterpretation.

The Commercialization of Devotion:

Momaya criticizes the tendency for some ascetics (Yatis) to exploit the helplessness of the community during difficult times, amassing wealth by misinterpreting religious principles. He highlights that while Jainism advocates non-possession (aparigraha), some individuals prioritize accumulating wealth, contradicting the core tenets. The author expresses concern that this focus on Dev Dravya for material gain detracts from the spiritual essence of Jainism.

Ethical Considerations for Dev Dravya in Modern Times:

The article then shifts to modern considerations for managing Dev Dravya:

• Limited Funds: When a community's funds are limited, Dev Dravya should be restricted to the permanent responsibilities of maintaining idols and temples.
• Abundant Funds: If a community has ample funds, Dev Dravya should be used for maintaining the sanctity of idols, temples, and the surrounding environment. The author suggests using Dev Dravya to support the community members (sadharmik), especially those facing difficulties.
• Maintaining Purity: The purity of the temple environment is crucial. If the community has substantial funds, they should use Dev Dravya to house sadharmiks in proximity to the temple. Even if sadharmiks live elsewhere but face hardships, Dev Dravya should be used to alleviate their difficulties, rather than letting the temple become a mere complaint box and potentially lose its spiritual potency.
• Community Harmony: Even when sadharmiks are well-housed and content, external religious groups might indirectly impact the temple's sanctity. To prevent this, efforts should be made to foster respect for Jainism, temples, and Jain people within these external communities.
• Future Investments: Any surplus Dev Dravya should be considered a "merit bank" investment. The author encourages ongoing discussions and far-sighted decisions regarding the management of Dev Dravya.

Critique of Certain Practices:

The author criticizes the practice of some Yatis deviating from traditional practices, such as taking offerings during Paryushan (a Jain festival) and assigning them to general accounts. He notes the emergence of the Sthanakvasi sect, which, in an attempt to return to Jain principles, abandoned outward rituals and ostentatious displays.

Conclusion:

The article concludes by reiterating that Jainism emphasizes spiritual upliftment through self-discipline, detachment, and self-reliance. While temples and idols are important supports, the ultimate goal is to transcend such dependencies. The author hopes that followers of Anekantavada (the Jain principle of manifold aspects) will engage in thoughtful consideration and extract the essence of these discussions to make wise decisions regarding Dev Dravya. The article acknowledges that new circumstances require re-evaluation of existing concepts.