Kitab Charcha Patra

This document is a "Kitab Charcha Patra" (Book Discussion Letter) authored by Shantivijayji, a Jain Shvetambara preacher. Published by Dolatram Khubchand Sakin, it addresses criticisms and queries raised by Dhalichand Sukhraj, Jesing Sankalchand, and a writer from South India regarding Shantivijayji's conduct and interpretations of Jain principles.

The book is divided into responses to each critic:

1. Response to Dhalichand Sukhraj:

• Core Argument: Shantivijayji defends his practices, arguing that while adhering to the core principles of Jainism (like Panch Mahavrat), he adapts certain aspects based on the prevailing circumstances (Desh-Kaal) and his understanding of "Vidhi-vaad" (rule-based conduct). He emphasizes that his actions are guided by "Iraada" (intention) for the betterment of Jainism and the dissemination of religious knowledge.
• Key Defenses:
  • Travel by Rail: He justifies rail travel as a means to reach Jain communities far from his current location to impart religious teachings, comparing it to ancient monks using boats for travel. He states his intention is for religious discourse, not personal comfort, and that the costs are often borne by devotees or patrons.
  • Use of Perfumed Oil, Silk Scarves, Cotton Beds: He claims these are used for health reasons (eye ailments, body pain) as permitted by Jain scriptures under specific circumstances (rogaadi kaaran). He argues that the core principles of detachment from possessions (Mamta-bhav) are maintained.
  • Daily Routine: He refutes accusations of laziness, outlining a rigorous daily schedule of spiritual practice, scripture study, lecturing, and interacting with devotees.
  • Temple Darshan and Pilgrimages: He clarifies that while local temple images hold significance, major pilgrimage sites like Shatrunjay and Girnar are still considered sacred and obligatory to visit as per Jain texts.
  • Bamboo Stick vs. Other Sticks: He points out that if other monks use Sisam or Sagun sticks, his use of other sticks is similarly a matter of adaptation.
  • Footwear (Chama-ke Spat): He justifies the use of leather sandals based on scriptures like "Pravachansaroddhar," which permit them for foot ailments.
  • "Pannas Padvi" and "Jatismaran Gyan": He questions the scriptural basis for "Pannas Padvi" and defends his interpretation of "Jatismaran Gyan" based on texts like "Deepmala Kalpa."
  • Book Publishing: He explains the process of collecting funds for book publishing, citing the need for advance payments to presses and the collective nature of such endeavors.
  • Vachan Se Shasan Dena (Disciplinary Utterance): He justifies using strong words for disciples who lack discipline, referencing scriptural examples of Gurus guiding their students.
  • Light Placement: He refers to scriptural justifications for placing lamps.
  • Carrying Mukhavatrika (Mouth Cloth): He explains that he doesn't always keep it in front of his mouth while lecturing as the "bhasha-vargana" particles are not harmful to air-bodied beings.
  • Dwellings: He explains his choice of accommodation based on health needs (air quality for eye ailment) and availability.
  • Sthandil Bhoomi (Sanctified Ground): He justifies using readily available spaces in cities due to travel time to outer areas.
  • Vana-sanghatan (Injury to Vegetation): He clarifies that his actions did not cause harm to vegetation.
  • Astrology (Jyotish Shastra/Najum): He defends the study of astrology as a divine knowledge mentioned in Jain scriptures and used for predictions that have proven accurate.
  • Interpreting Scriptures: He asserts his interpretation aligns with "Vidhi-vaad" and "Iraada," and welcomes scrutiny from scholars. He emphasizes that while scriptures are paramount, their application can be context-dependent.

2. Response to Jesing Sankalchand:

• Core Argument: Shantivijayji counters accusations of behaving contrary to the conduct of a Shvetambara monk. He highlights his widespread acceptance and respect among Jain communities across India, citing examples of grand welcomes and invitations for Chomasa (monsoon retreat).
• Key Defenses:
  • Experience of Jain Monks: He states that experience with Jain monks is widespread, not limited to one region.
  • Acceptance by Devotees: He points to the reverence and invitations he receives as evidence of his adherence to monastic principles, comparing it to how even Tirthankaras were not always universally recognized.
  • Dhalichand Sukhraj's Questions: He reiterates that Dhalichand Sukhraj's questions have been answered and welcomes further debate.
  • Dev Darshan, Sugandhi Tel, Mukhavatrika: He refers to the detailed answers provided in the first section of the book.
  • Difference from Householders: He clarifies that his conduct might appear similar to householders in some aspects due to adaptations, but the underlying intention and detachment remain. He uses examples of his travels and the respect he receives to illustrate this.
  • "Vidya Sagar Nyayaratna" Title: He explains that he received this title from the Jain Shvetambara Sangha of Ratlam in Samvat 1954.
  • Other Monks Traveling by Rail: He suggests that if other monks are adopting rail travel, they too might see its utility for spreading Dharma.
  • Criticism of Other Monks: He states he doesn't fear criticism for his actions, as they are based on his understanding of Dharma.

3. Response to the Writer from South India:

• Core Argument: Shantivijayji addresses the critic's assertion that his practices deviate from the ascetic and renunciatory ideals of Jainism. He argues that his adaptations are justified by "Iraada" (intention) and "Desh-Kaal" (time and place), referencing scriptural permissions for certain exceptions under specific circumstances.
• Key Defenses:
  • Rail Travel, Perfumed Oil, Silk Scarves: He reiterates the justifications provided earlier, emphasizing the scriptural basis for exceptions due to health or the need to spread Dharma to distant communities.
  • "Tyagamay Vairagyay Updesh" vs. "Apvaadni Parushna": He challenges the critic to follow the strict "utsarg marg" (exalted path) themselves, listing practices like early morning gochari, using worn-out clothes, living in forests, and fasting strictly, before criticizing his adaptations.
  • Enforcing Vow-Taking: He states that vows should be taken willingly and that forcing them is not in line with Jain principles.
  • "Saadhu Panu Chhodi Devano Prasang": He argues that if even learned monks sometimes resort to exceptions, his actions are not unique.
  • Not Weakening Dharma: He asserts that his conduct does not weaken Jainism and that he maintains his own faith.
  • Practices of Devotees: He outlines the duties of lay Jains, emphasizing sincere faith, ethical conduct in business, charitable spending, fasting, and regular temple visits.

4. Conclusion (Nirnay Charcha Patra):

• Theme: This section synthesizes the ongoing debate by highlighting the tension between the "Utsarg Marg" (exalted path) and the "Apvaad Marg" (relaxed path) in Jainism.
• Key Points:
  • Era and Adaptations: It acknowledges that the current era (5th Arka) has less human capacity than the past (4th Arka), necessitating adaptations.
  • Intention (Iraada): The concept of "Iraada" is central to justifying deviations from strict scriptural rules when the intention is for the benefit of Dharma or health.
  • Examples of Adaptations: It reiterates justifications for rail travel, extended stays for education, living in towns, modified fasting, wearing comfortable clothing, and using modern conveniences like spectacles, all under the umbrella of "Iraada" and changing circumstances.
  • Criticism of Strict Adherence: It gently criticizes those who rigidly adhere to the "Utsarg Marg" without considering practicalities or the evolving nature of human capacity.
  • Role of Lay Jains: It outlines the responsibilities of lay Jains in supporting religious activities and understanding the practices of monks.

In essence, "Kitab Charcha Patra" presents a defense of Shvetambara Jain monastic practices in a changing social and technological landscape. Shantivijayji argues for a pragmatic approach to Jainism, where core principles are maintained, but their application can be adapted based on genuine need, health, and the imperative to spread religious knowledge effectively. He engages with criticisms by referencing Jain scriptures and providing personal justifications for his actions.