Jain Sadhu Sammelan Ane Panchangi Adhare Prashnona Nirnay

Here's a comprehensive summary of the Jain text "Jain Sadhu Sammelan ane Panchangi Adhare Prashnona Nirnay" by Punyavijay, based on the provided pages:

This text, written by Punyavijay, addresses a crucial question being discussed for an upcoming Jain Sadhu Sammelan (gathering of Jain monks): How to resolve contemporary issues based on "Panchangi" (the fivefold scriptural commentary/explanation). The author expresses concern that this approach might lead to confusion and advocates for a deeper understanding of the underlying concepts before relying on Panchangi for solutions.

Core Argument and Key Points:

1. Clarifying "Agam" and "Shastra": The author begins by emphasizing the need to differentiate between "Agam" (scriptures considered eternal and immutable, representing ultimate truth) and "Shastra" (scriptural texts that may adapt or change based on time, place, and context, often dealing with conduct and practices). He argues that misunderstanding this distinction is a primary cause of confusion when applying scriptural principles.

   • Agam: Deals with eternal philosophical truths, unchanging.
   • Shastra: Deals with practical aspects of life, conduct, behavior, and rules that can evolve.

2. The Nature of "Panchangi":

   • The term "Panchangi" is understood to have become prevalent only after the creation of commentary texts (Niyukti, Sangrahani, Bhashya, Churni, and Tikā).
   • The author suggests that ancient texts like the Pakshikasutra mention five elements (Sutra, Artha, Granth, Niyukti, Sangrahani) which could be considered an early form of Panchangi, though the explicit term "Panchangi" might not have been used then.
   • He clarifies that modern Panchangi refers to these five types of commentaries (Niyukti, Sangrahani, Bhashya, Churni, and Tikā) which elaborate on the original Sutras.

3. The Problem with Blind Reliance on Panchangi:

   • Lack of Correspondence to Modern Life: The central critique is that the current practices of Jain monks often do not align with the detailed rules and conduct prescribed in ancient Agams and Shastras (like Acharyanga Sutra, Uttaradhyayana Sutra, Dasavaikalika Sutra, Chedashastras like Brihatkalpa Sutra, Vyavahara, Nishitha). The author forcefully states that no present-day monk lives according to these ancient texts.
   • Obsolete Practices: Many rules were formulated based on specific historical, social, and environmental conditions of the past. Applying them rigidly to the vastly changed present without adaptation is inappropriate and leads to confusion.
   • "Aged" Texts as Guides, Not Strict Mandates: The Agams, Chedashastras, and Panchangi are presented as valuable guidelines or pointers rather than literal, unchangeable blueprints for current monastic life. They offer insights into how past spiritual leaders navigated challenges, and this understanding should inform present-day decisions.
   • Superficiality and Hypocrisy: The author fears that using Panchangi to decide current issues without acknowledging the vast disconnect from ancient practices will be perceived as mere hypocrisy or a superficial attempt to resolve problems, ultimately failing to provide real solutions.

4. The Disconnect:

   • The author uses strong language to highlight the significant deviation of modern monastic life from the prescribed ancient standards. He points out that even asking about minor details like the faults in begging rounds (Gochari Charcha) would be difficult for most current monks to answer according to the scriptures.
   • He argues that if the current way of life is so different from the ancient scriptures, then it's illogical to expect to solve contemporary problems using the same scriptures and their elaborate commentaries without considering the transformation.

5. The Example of Eclipse (Grahan):

   • The author uses the contemporary issue of how to deal with eclipses as an example of the confusion. He finds it laughable that those advocating for Panchangi-based decisions are themselves divided on this issue.
   • He questions the necessity of giving so much importance to eclipses, especially when the underlying astrological concepts might have been influenced by Vedic traditions and are not central to core Jain philosophy or practices like the reading of Kalpasutra during Paryushan.

6. The Need for Adaptation and Context:

   • The Panchangi texts themselves contain additions and regulations made over time in response to evolving social circumstances, different sects, and external influences. The author suggests that if these contextual additions were removed, the core principles would remain.
   • He stresses that just as past scholars created rules relevant to their times, modern leaders must consider the present context when making decisions, rather than simply quoting Panchangi.

7. Concluding Plea:

   • The author urges those organizing the Sadhu Sammelan to clarify these fundamental issues before the gathering.
   • He implores them not to get caught in the "enchantment" of the word "Panchangi" but to delve into its true essence and find practical solutions for current issues, acknowledging the vast differences between historical and present-day monastic life.

In essence, the text is a call for critical thinking and contextual understanding. It argues that while the scriptural tradition (Panchangi) is vital, its application to contemporary issues must be approached with an awareness of the significant evolution and changes in Jain monastic life over centuries. A direct, uncritical application of ancient rules without considering the present reality will not yield genuine solutions and could lead to further confusion and disillusionment.