Devdravya Par Shastriya Pramanonu Search Light

Here's a comprehensive summary in English of the Jain text "Devdravya Par Shastriya Pramanonu Search Light" by Muni Anandvijay, based on the provided Gujarati text.

Book Title: Devdravya Par Shastriya Pramanonu Search Light (Searchlight on Scriptures Regarding Dev Dravya) Author: Muni Anandvijay Publisher: Purushottamdas Jaymal Mehta

Overall Purpose: This book is a scholarly analysis and defense of the concept of Dev Dravya (assets dedicated to deities) within Jain scriptures and traditions. It directly addresses and refutes the views of Pandit Bechardas, who, according to the author, had questioned the existence or validity of Dev Dravya in Jain scriptures. The book aims to clarify the scriptural basis, purpose, and proper usage of Dev Dravya, contrasting it with Sadharan Dravya (general or public assets).

Key Arguments and Content:

1. Origin of the Debate: The discussion began with Pandit Bechardas's assertion in Mumbai that Dev Dravya does not exist in Jain scriptures. This statement, the author argues, ignited controversy and led to various interpretations and criticisms, some of which were irresponsible. The author's goal is to examine and shed light on the issue through scriptural evidence.

2. Critique of Pandit Bechardas's Views: The author finds Pandit Bechardas's views to be misleading and lacking scriptural or logical support. He notes that while some scholars and laymen attempted to engage Pandit Bechardas with scriptural proofs and logical arguments, he remained silent. The author states that his focus is on arguments with seriousness and a quest for truth.

3. Shri Vijaydharmasuri's Stance: The book extensively discusses the views of Shri Vijaydharmasuri, who published pamphlets on the topic.

   • Initial Agreement: Shri Vijaydharmasuri correctly pointed out the close connection between murti (idols) and Dev Dravya, and the negative consequences of misusing Dev Dravya.
   • Controversial Proposal: However, Shri Vijaydharmasuri later proposed that the income from pooja-aarti (worship and rituals) should not be allocated to Dev Dravya but rather to a "general fund" (Sadharan Khata). He argued that in the current era, increasing Dev Dravya is unnecessary, and the existing Dev Dravya should be used for temple renovation. His rationale was that Dev Dravya often lies unused, and donors are hesitant to contribute. He expressed frustration with trustees and religious authorities who rigidly adhere to tradition.
   • Scriptural Rebuttal: The author and other scholars (like Muni Shri Labdhivijayji) strongly disagree with Shri Vijaydharmasuri's proposal. They cite a consensus decision by a council of Acharyas and Muni Mandali in Khambhat, which stated:
     • The practice of collecting donations during pooja-aarti is scripturally sanctioned.
     • These donations are specifically for the increase of Dev Dravya.
     • The Sangh (community) cannot divert Dev Dravya income to the general fund.
   • These scholars reference authoritative texts like Upadeshpada, Niyuktis, Sandha Prakarana, Shravakvidhi, Dharmasagra, Ashtakavrutti, Brihatkalpa, Vyavahara, and Nishithavyakhya to support their stance.

4. The Nature and Purpose of "Boli" (Donation/Bidding): A significant portion of the book delves into the concept of "boli" or donations during rituals.

   • Scriptural Basis: The author argues that the practice of boli is ancient and scripturally supported. He analyzes texts, including those by Acharya Hemchandrasuri, Shri Dharamghoshsuri, Shri Ratnashekharisuri, and Shri Hirvijaysuri, to demonstrate that these donations are intended for the growth of Dev Dravya.
   • Misinterpretation of "Utsarpan": The author critiques Shri Vijaydharmasuri's interpretation of the word "utsarpan" (often translated as "offering" or "contribution," but sometimes interpreted as "throwing" or "casting aside"). Shri Vijaydharmasuri tried to argue that "utsarpan" implies a less strict, more general use of funds, thus supporting his idea of diverting funds to the general account. The author argues that "utsarpan" in the context of rituals means a specific, devoted offering for the increase of Dev Dravya, and not a casual donation or a means to avoid temple upkeep. He cites various lexicons and scriptural interpretations to prove that "utsarpan" is related to increase, upliftment, or a specific offering.
   • Historical Examples: The book provides historical accounts, particularly from the time of King Kumarpal, where donations through bidding ("uchhamni") for items like Indramala (a type of garland) were made for the prosperity of temples and the increase of Dev Dravya. These events involved prominent Acharyas, suggesting the practice was accepted.

5. Definition and Classification of Dev Dravya: The book explains the scriptural definitions of Dev Dravya:

   • It is wealth set aside with devotional intent for deities like Arhats.
   • It is meant for the deity and not for personal use or other purposes.
   • The scriptures classify Dev Dravya into three types: Pooja Dravya (for worship), Nirmalya Dravya (for temple upkeep and repairs), and Kalpita Dravya (ornaments and other items dedicated to the deity, which can be used for temple purposes).

6. Distinction between Dev Dravya and Sadharan Dravya:

   • Dev Dravya is specifically dedicated for religious purposes, primarily for the maintenance and upliftment of temples and deities.
   • Sadharan Dravya is collected for general welfare, calamities, community needs, and expenses like the upkeep of scholars and the Sangh.
   • The author emphasizes that while the Sangh has some authority over Sadharan Dravya for defined welfare activities, its authority over Dev Dravya is strictly limited to its designated scriptural purpose.
   • Diverting Dev Dravya to Sadharan Khata is presented as a violation of scriptural injunctions and a potential cause for spiritual downfall.

7. Purpose of Donations/Boli: The author argues that the primary purpose of boli is not merely to prevent quarrels (kalesh nivrutti) during rituals, as some suggest, but fundamentally to increase Dev Dravya. He criticizes the idea that boli is solely for conflict resolution as a convenient rationalization to divert funds.

8. Critique of "Jamana Nu Sanskar" (Adapting to the Times): The author strongly opposes the argument that Dev Dravya practices should be changed to suit modern times or convenience. He argues that true progress involves upholding the core principles while adapting the methods of execution, not abandoning the fundamental purpose. He uses the analogy of changing the color of clothes or the material of a staff while maintaining the essence of asceticism, contrasting this with abandoning the core principles altogether.

9. Role of the Sangh: The book clarifies that while the Sangh (Jain community) is important for managing religious assets, its authority is bound by scriptural guidelines. The Sangh acts as a trustee for Dev Dravya and cannot arbitrarily change its purpose or divert it. Its role regarding Sadharan Dravya is more flexible within prescribed welfare activities.

10. Final Conclusion: The author concludes that Dev Dravya is a sacred trust, its purpose is clearly defined in scriptures, and its diversion to general funds is not supported by Jain tradition or scripture. He calls for adherence to scriptural principles and the preservation of Dev Dravya for its intended purpose, warning against the dangers of misinterpreting or misusing these sacred assets.

Overall Tone and Style: The book is scholarly, argumentative, and deeply rooted in scriptural references. The author engages in detailed textual analysis, historical references, and logical reasoning to build his case. He maintains a respectful yet firm tone, particularly when addressing the views of Pandit Bechardas and Shri Vijaydharmasuri, while strongly advocating for the scriptural understanding of Dev Dravya.