Devdravya Ane Jinpuja Samiksha

The Jain text "Devdravya Ane Jinpuja Samiksha" (Review of Divine Wealth and Jin Worship) by Muni Prashamprabhvijay, published by Syadwad Prakashan, is a critique of the views presented by Acharya Abhayshekhar Suri in his book "Devdravya ane Jinpuja" and the appendix to "Dharmik Vahivat Vichar."

The author, Muni Prashamprabhvijay, states that the book was written to clarify the scriptural position on the use of divine wealth (Devdravya) in Jin worship, especially in response to Acharya Abhayshekhar Suri's interpretations.

Here's a summary of the key points and arguments made in the text:

1. Context and Motivation:

• The book is written as a response to a perceived misinterpretation of Jain scriptures by Acharya Abhayshekhar Suri.
• The author accuses Acharya Abhayshekhar Suri of intentionally distorting scriptural passages to support his views on the use of divine wealth.
• The primary goal is to prevent followers from being misled by incorrect interpretations and to present the true scriptural intent regarding divine wealth and worship.

2. Critique of Acharya Abhayshekhar Suri's Arguments:

• Misinterpretation of Scriptures: The author contends that Acharya Abhayshekhar Suri selectively presents scriptural verses, sometimes incompletely and other times with incorrect interpretations, to argue that any type of divine wealth can be used for Jin worship.
• Challenging Acharya Abhayshekhar Suri's Claim: Acharya Abhayshekhar Suri's assertion that even the late Acharya Ramchandra Suri could not prove that using divine wealth for worship leads to the sin of consuming or destroying divine wealth is directly challenged. The author claims to provide scriptural evidence for this very point.

3. Classification and Use of Divine Wealth (Devdravya): The text heavily relies on the "Sambodh Prakaran" to classify divine wealth into three categories: * Pooja Devdravya (Worship Divine Wealth): Funds donated by devotees for the worship of the Jineshwar deities. Its use is for direct worship (e.g., with saffron, sandalwood, flowers). * Kalpit Devdravya (Imagined/Appointed Divine Wealth): Funds set aside by wealthy donors or temple builders for all temple-related activities. This covers expenses like obtaining worship materials, priest salaries, and lighting. * Nirmalya Devdravya (Remnant Divine Wealth): Wealth generated from the sale of offerings (likeAkshata, Naivedya, fruits, clothes) presented to the deity. This wealth can be used for temple renovations, building new temples, and making ornaments for the deities. It cannot be used for priest salaries or direct worship materials like saffron and sandalwood.

4. Distinguishing Between Categories: The author emphasizes that the use of each category of divine wealth is specific and must be adhered to.

• Nirmalya and Uchamani (Auctioned) Wealth: This type of wealth is considered "Samarpit Devdravya" (dedicated divine wealth) and is primarily meant for temple maintenance, renovation, and construction. It is not for direct worship or priest salaries.
• Pooja and Kalpit Devdravya: These are considered "Sankalpit Devdravya" (intended divine wealth) and can be used for the specific purposes for which they were designated, including worship and temple administration.

5. Refutation of Using Nirmalya/Uchamani for Direct Worship:

• The author argues against Acharya Abhayshekhar Suri's interpretation that scriptures like "Sati Hitevdrvye Pratyaham..." (If divine wealth exists, then daily worship...) imply that any type of divine wealth can be used for any worship activity.
• Instead, these verses are interpreted to mean that the growth and preservation of each specific type of divine wealth are crucial so that the intended activities for that category can be properly carried out. For example, having sufficient "Pooja Devdravya" ensures that worship activities can proceed smoothly.

6. The Concept of "Swdravya" (Own Wealth) vs. "Devdravya" (Divine Wealth) in Worship:

• The text strongly advocates that direct worship of the deity (Prabhupuja) should ideally be done using one's own wealth ("Swdravya"). This fosters greater spiritual merit and contributes to the glory of the religion.
• Exception (Apavaad Marg): However, a concession is made in exceptional circumstances where the deity might remain un-worshipped due to a lack of materials. In such cases, "Nirmalya Devdravya" can be used for worship, but this is considered an exception, not the rule ("Utsarg Marg").
• The author criticizes Acharya Abhayshekhar Suri for promoting the use of divine wealth for worship without adequately emphasizing this distinction and the exceptional nature of such use.

7. Addressing Specific Scriptural Passages:

• A significant portion of the book involves detailed analysis and counter-interpretation of verses cited by Acharya Abhayshekhar Suri.
• For instance, passages from "Dravyasatika" are analyzed to show that the use of certain divine wealth for direct worship is either prohibited in the general course ("Utsarg Marg") or permitted only as an exception under specific conditions (like the deity remaining un-worshipped).
• The author refutes the idea that a verse prohibiting the use of one's own temple's "Nirmalya" for worship in another temple automatically implies the permission to use divine wealth for worship.

8. The Role of "Swdravya" vs. "Paradravya" (Other's Wealth) in Worship:

• The author acknowledges that using another person's wealth for worship ("Paradravya") can yield spiritual benefits, as seen in some scriptural narratives.
• However, the ideal path remains worship with one's own wealth ("Swdravya"), as it leads to greater spiritual growth, proper utilization of wealth, and promotion of the faith.
• The text argues that while "Paradravya" might offer some benefit, the scriptures emphasize "Swdravya" as the primary means for spiritual advancement and adherence to principles.

9. Critique of Acharya Abhayshekhar Suri's Reasoning:

• The author dismisses Acharya Abhayshekhar Suri's arguments as flawed and sometimes humorous, particularly his attempts to justify the use of divine wealth for various temple expenses like priest salaries, lighting, and decorations.
• The author argues that Acharya Abhayshekhar Suri misinterprets scriptures to support his agenda and overlooks the fundamental distinction between different types of divine wealth.
• The author expresses concern that Acharya Abhayshekhar Suri's interpretations could lead to the misuse and dissipation of divine wealth, ultimately harming the Jain faith.

10. Conclusion: The book concludes by reiterating the importance of adhering to scriptural distinctions regarding the use of divine wealth. The author urges followers to practice devotion with their own wealth and to use divine wealth only according to its designated purpose and scriptural guidelines, particularly in exceptional situations where the deity might remain un-worshipped. The ultimate goal is to uphold the true spirit of Jain teachings and prevent the misuse of sacred funds.