Devdravyano Upayog Shastriya Aadhar

Here's a comprehensive summary of the Jain text "Devdravyano Upayog Shastriya Aadhar" by Naresh R Patrawala, based on the provided pages:

Book Title: Devdravyano Upayog Shastriya Aadhar (The Scientific Basis for the Use of Devadravya) Author: Naresh R Patrawala Publisher: Naresh R Patrawala

Core Argument:

The central thesis of this book is to clarify the proper classification and usage of "Devadravya" (Jain religious property/offerings) according to ancient Jain scriptures, particularly referencing the teachings of Acharya Haribhadrasuri. The author aims to correct a misunderstanding that offerings made during installation ceremonies (Pratishtha) are not "Puja-Devadravya" and thus can be used for other purposes. Patrawala argues that all such offerings are indeed "Puja-Devadravya" and have specific, prescribed uses, primarily for the adornment and upkeep of the Jin Mandir (temple) and the idols, and not for the performance of personal, individual worship ("Swakartavyarup Jin Puja").

Key Points and Structure:

1. Introduction (Pages 4-5):

   • The book is based on a previously published article that received no opposition.
   • It addresses the classification of Devadravya into three types: Puja-Devadravya, Nirmalya-Devadravya, and Kalpita-Devadravya.
   • The author vehemently refutes the notion that offerings from installation ceremonies are "Kalpita-Devadravya" (imagined/conceptual Devadravya) and therefore usable for other purposes.
   • He asserts that these offerings are "Puja-Devadravya" meant for specific uses like temple construction/renovation or idol adornments.
   • A key principle is emphasized: Jin Puja (worship of the Jina) is a Swakartavyarup (one's own duty) and must be performed with Swadravya (one's own wealth), not with Devadravya.
   • Misusing Devadravya leads to increased worldly existence.

2. Classification of Devadravya based on Acharya Haribhadrasuri's Sambodh Prakaran (Pages 6-17):

   • Reference to Sambodh Prakaran (7th Century): The book extensively quotes and explains verses from Acharya Haribhadrasuri's "Sambodh Prakaran," which classifies Devadravya into three types:
     • Puja-Devadravya: Defined as Ayanaadi Pudvada (that which comes from offerings, gifts, etc.). The author clarifies that the "Puja" in the name indicates its origin (from devotion/worship), not its destination (for use in puja). The crucial term used is Jinadeha Paribhoga (for the enjoyment/use of the Jin's body/form), interpreted as the Jin Mandir or the Jin idols' adornments, which are used repeatedly. This includes offerings made during ceremonies like installation, consecration, etc., and even funds collected in the "Bhandar" (treasury), as they originate from devotion.
     • Nirmalya-Devadravya: This refers to offerings that have been used once and are no longer suitable for re-offering in the same form, such as fruits, flowers, and edible items (Nivedya) after they have been presented. The revenue from selling these used items is Nirmalya-Devadravya. Its use is prescribed for "Jingriha Kammi Uvaya" (works related to the Jin temple).
     • Kalpita-Devadravya: This is defined as wealth collected or set aside for the maintenance and purposes of the Jin temple ("Jain-bhakti-nimitte" or "Chaitya-nirvahanaarth"). Its use is general, for all temple-related activities ("Sarvam Upayogi"). The author notes that while historically this might have been a distinct category, its application in modern times might be less prominent.

3. Interpretation of Terms and Principles (Pages 8-13):

   • "Puja-Devadravya" Interpretation: The author emphasizes that "Puja" in this context refers to the source of the wealth (coming from devotion/worship) rather than its use (for performing puja). He argues that interpreting it as "for puja" would lead to logical inconsistencies.
   • "Paribhoga" (Repeated Use): The term Paribhoga (enjoyment/use) is explained in contrast to Upabhoga (one-time use). Puja-Devadravya is linked to Paribhoga (temple maintenance, adornments) because these are used repeatedly, unlike single-use puja items.
   • Inclusivity of Categories: The author stresses that all types of Devadravya should be encompassed within these three categories, reflecting the comprehensive nature of scriptural classifications.
   • Distinction from Swadravya: A fundamental point is reiterated: The performance of Jin Puja (Swakartavyarup Jin Puja) is a personal religious duty and must be done with one's own wealth (Swadravya), not Devadravya. Using Devadravya for personal worship is considered improper and leads to negative karmic consequences.

4. Addressing Specific Offerings and Practices (Pages 14-22):

   • Offerings from Ceremonies (Pratishtha, Anjanshalaka, etc.): The book explicitly states that all offerings made during these ceremonies are indeed "Puja-Devadravya" and should be used for the maintenance or adornment of the temple/idols, not for individual worship.
   • Bhandar (Temple Treasury) Funds: These are also considered Puja-Devadravya as they originate from devotion.
   • "Jinbhakti Sadharan" (General Jin Devotion Fund): The author explains that funds managed by the Sangh (community) for providing puja materials are intended to support the principle of performing puja with Swadravya, not to replace it. It's about facilitating the act of worship and ensuring it happens, not about using collective wealth for personal rituals.
   • Prohibition of Using Devadravya for Swakartavyarup Puja: The book firmly states that none of the three types of Devadravya can be used for performing one's own, individual worship.
   • Scriptural Basis for Swadravya in Puja: The text cites other scriptures (e.g., Dravyasaptatika) that emphasize performing worship with one's own wealth, even for domestic shrines (Griha Chaitya).
   • Care for the Destitute: The scripture advises the destitute to utilize their physical abilities (e.g., weaving garlands) for devotion rather than seeking to perform worship with Devadravya or others' wealth.
   • No Deviation from Tradition: The author strongly advocates for adhering to the ancient scriptural tradition regarding the use of Devadravya and warns against unauthorized changes.

5. Consequences of Misuse and Importance of Devadravya (Pages 24-26):

   • The final pages quote verses from "Darshan Shuddhi Prakaran" that detail the severe karmic consequences of misappropriating or neglecting Devadravya. These include:
     • Binding of inauspicious karma for those who consume or neglect Devadravya.
     • Suffering in the cycle of rebirth for those who destroy or fail to protect Devadravya.
     • Attaining hellish realms for those who consume Devadravya or common funds.
     • Becoming eternally bound in the cycle of rebirth for monks who neglect the destruction of Devadravya.
     • Conversely, protecting and increasing Devadravya leads to reduced worldly existence and even the attainment of Tirthankar-hood (being a spiritual leader who establishes a religion).

In Summary:

"Devdravyano Upayog Shastriya Aadhar" meticulously argues that Devadravya, regardless of its origin (offerings, installations, treasuries), is primarily designated for the maintenance, renovation, and adornment of Jain temples and idols (Paribhoga). The book forcefully rejects the idea of using Devadravya for personal, individual worship ("Swakartavyarup Jin Puja"). Instead, personal worship must be performed with one's own wealth ("Swadravya"). The author's aim is to instill a clear understanding of these scriptural principles to prevent the misuse of religious offerings, which he warns leads to significant negative karmic repercussions and hinders spiritual progress. The book serves as a guide to upholding the sanctity and proper utilization of Jain religious property according to ancient Jain teachings.