Dev Dravya

Author(s): Manu Doshi
Publisher: Manu Doshi
Catalog link: https://jainqq.org/explore/249693/1

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Bo JAIN DARSHAN ny SC Published by Indira Mansukhlal Doshi Memorial Trust Editor: Manu Doshi June 2005 VOL. 15 NO. 06 ummagga desaNA magga nAsaNA devadavva haraNehiM / dasaNamohaM jiNamuNi ceia saMghAi paDiNIo // Ummagga Desana Magganasana, Devdavva Haranehim; Dansanamoham Jinamuni, Cheiya Sanghai Padinio Providing wrong guidance, dissuading from the right path, misappropriation of temple-amount, and impeding the monk, monastery and religious order lead to acquisition of perception-deluding Karma. --- Karmagranth DEV DRAVYA To many people the traditional concept of Dev Dravya seems confusing and out of tune with the time. We are being asked to clarify the concept in light of canonical stipulations. We are therefore writing about that concept at some length. Jain tradition specifies seven main accounts to which the receipts of a Jain Sangh (the religious order) can be credited. Dev Dravya (the amount earmarked for temple construction) and Sadharan Dravya (operational cost, amount for well-being of the community, etc.) are the most significant of them. It is obvious that the amount received for a particular cause should be used for that purpose. As far as donations are concerned, no problem would arise, because the donors would normally specify the purpose of the donations. In the case of other receipts, the question arises whether the amount should be used exclusively for the temple or can also be used for other purposes like education, Swamivatsalya, social well-being, etc. The former view is related to the concept of Dev Dravya. The concept of Dev Dravya does not seem to have been well-defined, nor is there any historical evidence to state when the concept came into being. The original Agamic literature known as Ang Sutras does not make mention of Dev Dravya. That also seems to be true of other scriptures composed thereafter, till the earlier part of Christian era. This can be seen from the fact that while dealing with the perception-deluding Karma in Adhyay 6, the Tattvartha Sutra states: Kevalishrutasanghadharmadevavarnavado Darshanamohasya (aft a TF Te darstufat AEETII). It means, 'Slandering the omniscient Lords, scriptures, religious order, scriptural precepts and deities lead to perception-deluding Karma.' The Sutra thus does not make mention of Dev Dravya as a cause. The term was perhaps not in use that time. The concept should have therefore arisen at a later date. Jains of both denominations believe that temple worship has been going on since time immemorial, but there is no evidence to substantiate that belief. Judging from the historical perspective it can be said that there were no Jain temples in the times of Lord Mahavir. It is not possible to say when the temples actually came into being. Since the idol worship is, however, acceptable to Shwetambars as well as to Digambars, it can be surmised that the temples might have come into existence prior to the cleavage between the two. That would

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place the starting of temple-worship around the third century CE. By about the fifth century the idol worship might have been well established and the temples were set up at various places. That created a demand for the knowledgeable persons, who could consecrate the idols and also perform various other rituals. In the Shwetambar sect, that led to the rise of renegade monks known as Yatis. They used to stay in the temple complex and hence came to be known as Chaityavasis. They took care of the temple property and used it for maintenance of the temples as well as for other purposes like getting copies of the sacred literature, etc. In the course of time, however, the conditions deteriorated. Being the custodians of the temples, they began to avail of the temple wealth for their personal comfort and started living in affluence. It is possible that the concept of Dev Dravya could have been introduced by them and in the course of time it might have taken deep roots. There is a strong tradition amongst Shwetambar Moortipoojaks that all the unspecified incomes of a temple constitute Dev Dravya; it is very sacred and canons forbid using it for any purpose other than those of construction, renovation and expansion of the temples. Diverting it towards any other (even religious) purpose would attract the bondage of inordinately lasting Mohaniya (deluding) Karma. This concept seems to have been based on the verse quoted at the top of this article. It occurs at serial number 56 in Part 1 of Karmagranth, which was composed by Devendrasuri. While specifying the factors which attract the perception-deluding Karma as given in Tattvartha Sutra, the verse also mentions Dev Dravya as an additional factor. But the term used is Dev Dravya Haran. It means misappropriation of the temple wealth, which is obviously objectionable. It can therefore be implied that the use of Dev Dravya for other genuine purposes was not objectionable to the author. Devendrasuri was a contemporary of Vastupal-Tejpal and his death seems to have occurred in 1281. As such, it can be said that up to the 13th century there were no strictures against the use of Dev Dravya for wholesome purposes. Moreover, there are no strictures attached to such use in other traditions. Digambar vocabulary prepared by Balchandra Siddhantashashtri under the title Jain Laxanavali does not make mention of Dev Dravya; nor are there any restrictions among Digambars against the use of temple wealth for other purposes because Bhattacharyas, who are in charge of temples, have been using the temple wealth for various purposes at their discretion. Sthanakwasis do not believe in idol-worship and hence they cannot have any concept of temple wealth. As such, it is hardly surprising that the vocabulary prepared by Shatavadhani Gulabchandji does not make mention of Dev Dravya. The objection against use of Dev Dravya for other purposes is thus restricted to Shwetambar Moorti poojak sect and particularly to the Tap Gachchha. That Gachchha was set up in 1228 under the leadership of Jagatchandrasuri during the lifetime of Devendrasuri. Even though the temple worship might have come into being during the earlier part of the Christian era, there were not many temples till the advent of the Solanki dynasty in Gujarat, and many of them could have been of temporary character. This is evidenced by the fact that even the main temple on Shatrunjay Hill had been of wood till the twelfth century. Jainism in Gujarat and Marwad was in ascendancy during that time and there was an increasing demand for temples. The monumental Vimalvasahi on Mt. Abu by Vimalsha had given a boost to the construction of gorgeous temples. The booming economy during the reigns of Siddharaj and Kumarpal helped it. That period was thus notable for construction of many temples, some of them gorgeous, at places like Patan, Taranga, Karnavati (present Ahmedabad), Khambhat, Shatrunjay, etc. That culminated in the construction of Vastupal-Tejpal complexes on Mt. Abu and Mt. Girnar during the 13th century. This came to a virtual halt during the medieval times after the advent of Muslim rule. There was no safety of the temple property, because the Muslim rulers took pride in being called iconoclasts. As such, they were out to break the idols and loot the property of temples. That changed during the Mughal period with the introduction of the policy of tolerance. Moreover it was the period of peace and prosperity. That gave incentive to templeconstruction and many Jain temples came into being. JD V15.06 PAGE 2

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In order to boost the income of temples, the procedure of allocating the ritual-performance to the highest bidder came into existence. Since the bidding is done in terms of quantity of Ghee, it came to be known as Gheeboli. Though the concept of Dev Dravya was in existence prior to that, the problem associated with it arose after the commencement of Gheeboli. There is reason to believe that the procedure could have started during the Mughal period. Simultaneously, a new interpretation was given to the above-mentioned verse of Karmagranth with a view to avoiding the diversion of temple resources to other activities. It was held that using Dev Dravya for any other purpose would lead to virtually infinitely lasting deluding Karma. Such restrictions on the use of Dev Dravya could have been justifiable at that time, when it was necessary to have more temples. The conditions have, however, changed since then. Now there is no shortage of temples. On the contrary there are too many of them at places like Shatrunjay, Patan, Ahemdabad, Khambhat and Surat. In the absence of clear definition of the term, not only the cash from Bhandars, but the entire income from Gheeboli on every occasion is treated as Dev Dravya. There is thus heavy accumulation of Dev Dravya at several places of pilgrimage and the amount so accumulated cannot be diverted to any other purpose, howsoever wholesome and essential it may be. It is therefore worthwhile to reexamine the concept of Dev Dravya and its relation with the deluding Karma. The Jain canonical literature deals at length with the kinds of Karma, its bondage, duration, etc. There are mainly eight kinds of Karma. Of those, the deluding Karma hurts the most and the spiritual pursuit mainly consists of overcoming the same. That Karma is of two types, viz. perception-deluding and characterdeluding. Its maximum duration is stipulated as 7000 trillion Sagaropams. The concept of a Sagaropam cannot be expressed in numerical terms and is almost beyond comprehension. But the name itself shows that it is comparable to an ocean. As mentioned above, the canonical literature does not say anything about Dev Dravya, but it is currently held that by diverting Dev Dravya to other purposes one would acquire the perception-deluding Karma lasting for 7000 trillion Sagaropams. It should, however, be noted that the said duration relates to the maximum limit; it does not mean that every deluding Karma would last that long. The canons also stipulate the minimum limit, which has been set at an Antarmuhurta, which means less than 48 minutes. The actual duration of the deluding Karma would thus range from an Antarmuhurta to 7000 trillion Sagaropams depending upon the intensity with which it is acquired. Moreover, the verse quoted above refers to the misappropriation of Dev Dravya, not to using it for wholesome purposes. The later Acharyas seem to have deemed every alternative use of the temple-wealth as misappropriation and stipulated the maximum penalty with a view to preventing the temple wealth from being diverted to other uses. Thus there does not happen to be canonical sanctity behind the traditional concept of Dev Dravya. The tradition is, however, so strong that the custodians of the temple property cannot dare to use it for any other purpose. This has resulted in heavy accumulation of Dev Dravya at several places, while other accounts remain starved. If the accumulated wealth under Dev Dravya is not put to use for social well-being etc. there is the danger of that wealth being taken over by the Government under some pretext. This has actually happened in case of Kesariaji, which has been treated by the Government of Rajasthan more or less like a multi-communal Trust. Unfortunately that has not opened the eyes of the Jain community. In absence of the canonized stipulations for the traditional approach, the question of using Dev Dravya could have been debated on various occasions, but we do not have any record thereof. The matter, however, came to a fore during the last century. That time Acharya Vallabhsuri was of the opinion that the concept of Dev relates to the post-Kaivalya state of the Lords. As such, the income derived from the rituals pertaining to preKaivalya stages need not be treated as Dev Dravya. Several other Acharyas differed from that view and remained stuck to the conventional viewpoint. The difference of opinions in that respect prevails even now, .....continued on the last page JD V15.06 PAGE 3

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zrI saMtabAlajI mae' tarIke ubhA hatA. eka gAmamAM thanAM yugamAM jA bhAratamAMthI karo. e eka vakhata gujarAtanI dhArAsabhAnI cUMTaNImAM dhaMdhukAmAMthI mahArAjazrInA bhakta zrI gulAma rasula kurezI koMgresanA umedavAra gy, akn; cyl; ramaNalAla sI. zAha tarIke UbhA hatA. eka gAmamAM rAtri sabhAmAM mahArAjazrIe zrI mahArAjazrIe bhAlanaLakAMThAnA pradezane potAnA prayoganuM kendra kurezIne mata ApavA mATe bhASaNa karyuM. te vakhate sabhAmAM dhAMdhala macI banAvyuM. e mATe guMdImAM Azrama sthapAyo. gaI. koIka yuvAno bolyA, "sAdhunAM lUgaDAM utArIne koMgresanI sevA Aje to have aspRzyatA, DheDabhaMgI vagerene aDavAnI vAta bhAratamAMthI karo.' e vakhate mahArAjazrIthI AkrozamAM bolAI javAyuM, 'A lUgaDAM lagabhaga nirmaLa thaI che. paraMtu AjhAdI pahelAnAM yugamAM to aspRzyatA zuM che te pahelAM jANo, pachI utAravAnI vAta karo. e vize jANavuM gAmegAma jovA maLatI. bhaMgIvAsa judA hoya ane loko paNa gaMdakIbharyuM hoya ke carcA karavI hoya to mane utAre maLo.' apamAnita ane paropajIvI jIvana jIvatA hatA. e samaye mahAtmA sabhA pUrI thaI. mahArAjazrI utAre AvyA. paNa carcA karavA koI gAMdhIjIe samagra bhAratamAM aspRzyatAnivAraNanI moTI jhuMbeza AvyuM nahi. e divase mahArAjazrI aDadhI rAta sudhI potAnI pATa para upADI hatI. gAMdhIjIe DheDa-bhaMgI mATe 'harijana' zabda pracalita dhyAnamAM besI rahyA. sAdhu tarIke pote krodha karyo e badala pazcAttApa. karyo hato. karyo. pelA yuvAnonI manomana kSamA mAgI ane kSamA ApI. pelA gAMdhIjIne anusarIne mahArAjazrIe paNa potAnA janahitanA kAryomAM yuvAnone paNa pazcAttApa thayo. teo utAre mAphI mAgavA AvyA tyAre aspRzyatA nivAraNane sthAna ApyuM hatuM. teo jyAM jAya tyAM harijano mahArAjazrIe emane kahyuM, "sabhAmAMthI pAchA AvIne meM to manomana mATenA vistAramAM AMTo mArI AvatA. DheDa-bhaMgI mATe mahArAjazrI - tamArI mAphI mAgI lIdhI che ane tamane mAphI ApI dIdhI che.' 'RSi' zabda prayojatA. sANaMdamAM emaNe 'RSi bAlamaMdira'nI sthApanA karAvI hatI. harijanonA vistAramAM eka cakkara lagAvIne ekAda eka vakhata mahArAjazrInuM cAturmAsa dhoLakAmAM hatuM tyAre bRhada gharethI gocarI paNa vahoratA. e jamAnAmAM rUDhicusta samAjamAM AvuM muMbaI rAjyanuM vibhAjana ane mahAgujarAtanI racanA mATe AMdolana kArya bhAre sAhasika gaNAtuM. eTale kyAreka mahArAjazrI para loko zarU thayuM hatuM. paraMtu mahArAjazrI tyAre bRhada muMbaI rAjya cAlu dhULa uDADatA, huriyo bolAvatA, apamAnita karatA, paraMtu mahArAjazrI rAkhavAnA himAyatI hatA ane e aMge nivedano pragaTa karatA hatA evuM karanAra pratye kSamAbhAva rAkhI harijana vistAramAM javAnA potAnA ja vartamAnapatromAM paNa chapAtAM hatAM. AthI keTalAMka sthApita hito nirNayane makkamatAthI vaLagI rahetA. kyAreka harijanonI durdazA joIne taraphathI mahArAjazrI viruddha pracAra thato ane patrikAo paNa chapAtI.. emanI AMkhamAM AMsu AvatAM. kyAreka e mATe teo upavAsa karatA, emAM eka patrikA aziSTa bhASAmAM chapAI hatI. dhoLakAnA sTezane kyAreka sAMjanI prArthanAsabhAmAM teo te vize potAnA vicAro ane koIka pheriyo mahArAjazrI mATenuM enuM aziSTa mathALuM bolIne A anubhavo rajU karatA. eka vakhata eka gAmamAM mahArAjazrI eka patrikA vecato hato. ethI uzkerAIne guMdI AzramanA mahArAjazrInA bAMkaDA para besI jAhera pravacana ApI rahyA hatA. evAmAM bAMkaDAno koI bhakta pelA pheriyAne mAra mAryo. A vAtanI mahArAjazrIne khabara mAlika tyAM AvI pahoMcyo. eNe mahArAjazrIne potAnA bAMkaDA paDI tyAre pheriyAne mAra paDyo e badala temane bahu du :kha thayuM. teo parathI UThI javA kahyuM to jarA paNa AnAkAnI vagara mahArAjazrI AvI niMdAthI para hatA. A ghaTanAthI temanA manamAM roSa-AkrozanI UThI gayA ane bAkInuM bhASaNa UbhA UbhA pUruM karyuM hatuM. koI pratikriyA thaI nahi. emaNe guMdI AzramamAM lekhita saMdezo eka vakhata mahArAjazrI bhAlapradezamAM koTha gAmamAM cAturmAsa rahyA mokalAvyo ke koIe AvI aziSTa patrikA mATe uzkerAvuM nahi, hatA. roja vyAkhyAna tathA rAtanI prArthanAsabhAmAM jaino karatAM ajena emanA hRdayamAM mAtra AjIvikA khAtara patrikA vecanAra pheriyA pratye vadhu AvatA. te badhA upara mahArAjazrIno khUba prabhAva paDyo hato. anukaMpA ja hatI. keTalAka to mahArAjazrIne devapuruSa gaNatA. prArthanAsabhAmAM amuka mahArAjazrIe lokakalyANanuM ghaNuM kArya karyuM. emanI preraNAthI divase mahArAjazrI vArtA kahetA. eTale emanA vyAkhyAnamAM bALako guMdI, muMbaI, amadAvAda, rANapura, rAmapurA-bhaMkoDA, indora vagere paNa AvatA. sthaLe prAyogika saMgha, mAtRsamAja udyogagRha, auSadhAlaya, chAtrAlaya, cAturmAsanA divasomAM chelle divALI, besatuM varSa ane kArtikI kheDatamaMDaLa vagere vIsa jeTalI saMsthAo sthapAI hatI je Aje paNa pUrNimA paNa Ave. jyAre besatuM navuM varSa hatuM tyAre eka mAjI savAre kAryarata che. pAMceka vAge gharethI AratI saLagAvIne mahArAjazrInA utArA pAse mahArAjazrInA eka mukhya aMtevAsI te zrI maNibhAI paTela. teo AvyA. sAthe bIjI keTalIka strIo ane keTalAka bhAIo paNa miyAMgAma-karajaNanA vatanI hatA. I.sa. 1943mAM mahArAjazrInuM hatA. mAjIe bUma pADI, "mahArAjazrI bahAra Avo. Aje saparamo pravacana emaNe karajaNamAM sAMbhaLyuM. ethI teo eTalA badhA prabhAvita divasa che. amAre tamArI AratI utAravI che.' thaI gayA ke pachIthI teo mahArAjazrI jyAM hoya tyAM emanAM pravacano mahArAjazrI bahAra na AvyA, paNa ucca svare emane AgrahapUrvaka sAMbhaLavA jatA. sANaMdanA cAturmAsathI teo mAtApitAnI rajA laI, samajAvyuM ke "mAjI ! jaina sAdhunI AratI na utArAya. mANasanI AratI na utArAya. maMdiramAM bhagavAnanI AratI utArAya.' AjIvana brahmacArI tarIke mahArAjazrI sAthe joDAI gayA ane vihAramAM paNa temanI sAthe ja rahyA. teo mahArAjazrInA vihAra, mukAma, mAjI chevaTe mAnI gayAM. emane mahArAjazrImAM zraddhA eTalA mATe thaI gayelI kema ke teo potAnA mAMdA dIkarAne mahArAjazrInAM darzana vyAkhyAna, vicAra-goSThI vagerenI rojerojanI noMdha rAkhavA lAgyA. karAvavA laI AvelA ane mahArAjazrIe kahyuM ke "ene sAruM thaI emaNe lakhelI e rojanizi 'sAdhutAnI pagadaMDI'nA nAmathI cha bhAgamAM jaze.' ane bIje ja divase ene sAruM thaI gayeluM. prakAzita thaI che. JD V15.06 PAGE 4

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sva. zrI maNibhAI saMtabAlajI sAthe I.sa. 1944mAM joDAyA te che. je loko zikAramAM sAtha ApavA paDApaDI karatA hatA teo have pachI mahArAjazrInA kALadharmanA samaya sudhI sAthe ja rahyA hatA. emaNe zikArano virodha karI rahyA che. loko sAthenI vAtacItamAM temane mahArAjazrI sAthe satata ra6 cAturmAsa gALyAM. emaNe gujarAta, saurASTra, mahArAjazrIe A badhI sadAcAranI pravRtti karyAnuM jANyuM tyAre teo kaccha, rAjasthAna, mahArASTra, muMbaI, madhyapradeza, uttarapradeza, orissA, Azcaryacakita thaI gayA, temanuM hRdaya pIgaLyuM. pote zikAra na karavAno bihAra, baMgALa, dilhI, paMjAba ema ghaNA pradezomAM vihAra karyo. saMkalpa karyo ane potAnI pAse je kaMI rakama hatI te gAmanA lokone emaNe lagabhaga sADA traNa hajAra gAmono saMparka thayo ane Azare ApI dIdhI ane eno upayoga Dhorono pANI pIvAno havADo bAMdhavA tera hajAra mAIlano vihAra karyo hato. emAM anekavidha anubhavo thayA mATe kharacavAnuM kahyuM. hatA. ghaNe ThekANe gocarI-pANInI utArA mATe raheThANanI ghaNI eka vakhata amadAvAdanA gorA aMgreja kalekTa2 potAnA sAthIdAro takalIpho paDI hatI. paraMtu teoe potAnA niyamomAM bAMdhachoDa karI sAthe pakSIno zikAra karavA AvyA. gAmanA lokone khabara paDI. nahotI. mahArAjazrI paNa tyAM ja hatA. mahArAjazrIe e kalekTarane bahu maNibhAI paTelanI jema mahArAjazrI sAthe jIvanaparyata rahenAra samajAvyA paNa te mAnyA nahi, evAmAM eka grAmajana kalekTaranI bIjA aMtevAsI te "saMtazizu, mIrAMbahena. (huM na bhUlato houM to ADo AvIne Ubho rahyo ane kahyuM, "pahelAM mane mAro, pachI teo amArA pAdarAnAM vatanI ane emanuM janmanAma bIjuM hatuM) pakSIone' eTale te kalekTare baMdUka mUkI dIdhI. paNa kalekTaranA khAdIdhArI, niyamita kAMtanAra, bulaMda madhura svare bhajano lalakAranAra sAthIdAroe AghApAchA jaI zikAra mATe goLIo choDI. enA dhaDa mIrAMbahenane mahArAjazrIno sAro Azraya maLI gayo. mIrAMbahena dhaDa avAja saMbhaLAtA hatA. paNa saunA Azcarya vacce eka paNa pakSI, mahArAjazrIne potAnI mA tarIke oLakhAve ane mahArAjazrI mIrAMbahenane paDyuM nahi, eTale jhaMkhavANA thaI kalekTara potAnA sAthIo sAthe badale "mIrabhAI' kahIne bolAve. ATalI svajana jeTalI AtmIyatA pAchA vaLya baMne vacce thaI hatI. prajAmAM jyAre anyAya thAya, samajAvavA chatAM durAcAra aTake nahi maNibhAInI jema mIrAMbahene mahArAjazrI sAthe ghaNA pradezomAM tyAre mahArAjazrI vizuddhikaraNa mATe gAMdhIjInI jema potAnA aMtarAtmAne pharIne emanI sarabharA karI che ane "saMtabAla mArI mA' nAmanI anusarI upavAsanuM zastra ajamAvatA. eka vakhata mahArAjazrIno pustikAmAM potAnA yAdagAra prasaMgo lakhyA che. maNibhAI ane mIrAMbahena mukAma eka gAmamAM hato tyAre eka divasa lAlajI mahArAjanA paMthanA uparAMta kAzIbahena, aMbubhAI, navalabhAI zAha, phalajIbhAI DAbhI, keTalAka sAdhuo dhoDA upara tyAM AvyA hatA. teoe potAnA ghoDA lalitAbahena, cacalabahena, TI.jI. zAha, manubhAI paMDita, gulAma ne khullI jagyAmAM bAMdhyA hatA. rAtane vakhate eka cora eka sArA ghoDAne rasula kurezI, zrI jJAnacaMdrajI, vIracaMdabhAI ghelANI, maNibahena paTela, upADI gayo. bIje divase savAre khabara paDI ke eka ghoDAnI corI thaI prabhAbahena ajamerA, vanitAbahena vagere vagere keTalA badhAe mahArAjazrI che. gAmamAM tapAsa karI paNa kyAMyathI ghoDo maLyo nahi. e sAdhuoe pAse samAjasevAnI dIkSA lIdhI hatI. teomAMnA keTalAke potAnA anubhavo varNavyA che. mahArAjazrIne vAta karI. sAMje mahArAjazrIe prArthanAsabhAmAM jAhera mahArAjazrIe gAme gAma pharI, sabhAo yojI tathA vyaktigata karyuM ke jyAM sudhI ghoDo maLaze nahi tyAM sudhI pote upavAsa karaze. saMparka karI lokone sudhAryA hatA. naLa sarovaranA vistAramAM pakSIo AthI gAmanA lokomAM doDAdoDa thaI gaI. ghoDo nahi maLe to ghaNAM Ave ane aMgrejonA samayathI khuda aMgrejI, rAjA-mahArAjAo potAnA gAmanI AbarU jaze. rAtane vakhate mahArAjazrI utArAnA ane bIjA aneka zikAra-zokhIno A vistAramAM pakSIono zikAra makAnanI khullI osarImAM sUI gayA hatA. aDadhI rAte eka mANasa karatA. sthAnika loko paisA maLe e lAlace zikArIone madada karatA. mahArAjazrI pAse Avyo. pote ghoDAnI corI karI te kabUla karIne mahArAjazrI pAse vrata lIdhuM ke havethI pote DhoracorI nahi kare. sAdhuone mahArAjazrIe gAmaDe gAmaDe pharIne lokone samajAvyA ke pakSIono potAne ghoDo maLatAM harSa thayo ane saMtabAlajI mahArAjazrInA UMcA zikAra na thavo joie. koie zikArIone madada na karavI ane cAritrathI ane AvI sevAthI teo prabhAvita thayA hatA. zikArIone samajAvIne aTakAvavA joie. mahArAjazrIe A viSayamAM corI karanAre corI kabUla karI hoya ane corI na karavA mATe jAgRti lAvIne lokone bahu daDha manobaLavALA banAvyA hatA. vaLI e mahArAjazrI pAse pratijJA lIdhI hoya evA to keTalAye prasaMgo noMdhAyA che. komanuM sadAcAra aMge baMdhAraNa paNa ghaDI ApyuM hatuM. AnuM pariNAma mIrAMbahene eka prasaMga noMdhyo che. eka vakhata mahArAjazrI kalakattAmAM keTaluM sAruM AvyuM te mahArAjazrIe pote ja varNavelA eka prasaMga parathI hatA tyAre savAre koI eka bhAIne sAthe laIne gocarI vahoravA jaNAze. nIkaLyA. gocarI vahorIne teo utAre pAchA pharatA hatA tyAM to eka vakhata amadAvAdanA eka vayovRddha pArasI gRhastha potAnI temane thAka lAgavA mAMDyo. utAre jematema pahoMcyA ane gocarInI moTarakAramAM A bAju pakSIono zikAra karavA AvyA. paraMtu keTalAka jhoLI mUkIne teo pATa para sUI gayA. teo jANe bebhAna jevA thaI juvAniyAoe emanI moTara aTakAvI. eTale pArasI buDhAe hAthamAM gayA. tarata mIrAMbahena DokTarane bolAvI AvyAM. DokTare tapAsIne baMdUka laI teone goLIe vIMdhavAno Dara batAvyo. paNa yuvAno DaryA kahyuM, "hamaNAM ahIM Avo rogacALo cAle che. IMjekzana leze eTale nahi ane AvA gayA nahi, tyAM to gAmalokone khabara paDI ane ghaNA eka-be divasamAM sAruM thaI jaze. gabharAvAnI jarUra nathI.' mANaso bhegA thaI gayA. teo badhAe juvAniyAono pakSa lIdho. pArasI buDhaDhA vicAramAM paDI gayA ke A to AkhuM gAma badalAI gayuM JD vi5.06 PAGE 5

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jAgRti AvatAM mahArAjazrIe mIrAbahenane kahyuM, 'huM je gocarI . jIvananI uttarAvasthAmAM rUDhicusta samAjamAM mahArAjazrI mATe pahelAM lAvyo chuM te bahAra sarakhI jagyA joine, khADo karIne emAM paraThavI do. jeTalo virodha hato teTalo rahyo nahoto. emanA kAryathI samAja mIrAMbahene kahyuM, "khAvAnuM che, to jamInamAM dATI devA karatAM gAya ke kUtarAne khavaDAvIe to zuM khoTuM ?' upAzrayamAM padhAravA ane vyAkhyAna ApavA mATe vinaMtI karavA lAgyA hatA. mahArAjazrIe kahyuM, 'jaina sAdhuno e AcAra nathI. maLela bhikSAnnanuM mahArAjazrI vizvavAtsalya'mAM vakhatovakhata vinobAjI mATe dAna karavAno amane adhikAra nathI. koI ema kare to emAMthI AdarabhAvapUrvaka lakhatA ane emanI pravRttionI bhAre anumodanA AgaLa jatAM ghaNA anartha thAya. gRhastho gocarI vahorAvatA baMdha thAya.' karatA. vinobAjIe bhUdAnanI je jhuMbeza upADI hatI temAM gujarAtamAM e gocarI bhUmimAM bhaMDArI devAmAM AvI. traNeka divasa pachI saMtabAlajIe mahattvanuM kArya karyuM hatuM. potAnA pradezano jamInano "mahArAjazrI svastha thayA. AhAra letA thayA. zarIramAM zakti AvI. lakSyAMka pUro nahoto thato to mahArAjazrIe e mATe upavAsanI tyAra pachI tarata mahArAjazrIe potAne gocarI bhaMDArI devI paDI e jAherAta karI ane upavAsa zarU thAya te pahelAM lakSyAMka pUro thaI gayo nimitte prAyazcitta tarIke traNa divasanA upavAsa karyA hatA. hato. vinobAjIe 1979mAM govadhabaMdhI lAvavA mATe jyAre AmaraNAMta "saMta parama hitakArI'mAM zrI manubhAI paMDite ghaNAM prasaMgo noMdhyA che. upavAsanI jAherAta karI tyAre samagra dezamAM ciMtAnI lAgaNI prasarI eka vakhata pU. mahArAjathI sUrata jillAmAM vihAra karI rahyA hatA. gaI hatI. veDachInA zrI jugatarAmabhAI davene maLavAnI emane icchA hatI. teo e vakhate mahArAjazrIe vicAryuM ke vinobAjInA upavAsa aTakAvavA maDhI gAmamAM padhAryA tyAre jugatarAmabhAI paNa tyAM AvI pahoMcyA. hoya to enI sAme kaMIka AtmikabaLa hovuM ghaTe, mahArAjazrIe pote emaNe mahArAjazrI sAthenI vAtacItamAM e paNa kahyuM ke A bAjunA vinobAjInA upavAsa cAlu thAya te pahelAM ekavIsa divasanA upavAsanI AdivAsI loko dArU choDatA nathI. ghare kharAba goLano dArU banAve jAherAta karI. vinobAjI ane saMtabAlajI kyAreya ekabIjAne maLyA che. vaLI vepArIo paNa kharAba goLano vepAra karIne sAruM kamAya che. nahotA, chatAM vinobAjI pratyenA ane emanA sevAkArya pratyenA AdarabhAva vyasanamukti e mahArAjazrInI pravRttiomAMnI eka priya pravRtti sahita mahArAjazrIe ekavIsa divasanA upavAsa karyA hatA. emanA hatI. emaNe samagra paristhiti barAbara samajI lIdhI. rAtre prArthanAsabhAmAM jIvananI A moTAmAM moTI tapazcaryA hatI. paraMtu enuM evuM sarasa emaNe potAnA vaktavyamAM jugatarAmabhAinI ciMtA vyakta karI. emaNe pariNAma AvyuM ke sarakAra ane anya netAonI khAtarIthI vinobAjIe dharma ane nItinI samaja pADI. mahAjanano dharma samajAvyo. emanuM AmaraNAMta upavAsa karavAnuM baMdha karyuM. mahArAjazrIne paNa ethI atyaMta vaktavya atyaMta preraka hatuM. enI zrotAo upara bhAre asara paDI. harSollAsa thayo. mahArAjazrInA upavAsanI bahu kadara thaI. zrI eka pachI eka vepArIe UbhA thaI kharAba goLa na vecavAnI tyAM ja vinobAjInAM aMtevAsI zrI nirmaLAbahena dezapAMDee lakhyuM hatuM. 'pUjya pratijJA lIdhI. emAM eka pArasI sajjana paNa hatA. | vinobAjI ke prati ApakI jo apAra AtmIyatA hai vaha itihAsa Ama maDhImAM je pariNAma AvyuM tethI prerAine mahArAjazrIrane TheTha khAnadeza sudhInA vihAramAM eka mahinA sudhI roja rAtre prArthanAsabhAmAM meM advitIya mAnI jAyagI." madyaniSedhano sAro pracAra karyo ane enuM ghaNuM ja sAruM pariNAma AvyuM. mahArAjazrIe i. sa. 1968nuM cAturmAsa thANA jillAmAM tArApora, keTalAye AdivAsIoe AjIvana dArU na pIvAnI pratijJA lIdhI hatI. pAse ciMcaNamAM eTale ke cIMcaNImAM karyuM. te vakhate samudrakinAre AveluM ziyALAnA divasomAM eka vakhata mahArAjazrIne rAtanI prArthanAsabhA zAMta, ramaNIya ane vADIonAM vRkSothI bharacaka A sthaLa sthiravAsa pachI eka mANase gAmane pAdara AvavA vinaMtI karI. mahArAjazrI mATe emane gamI gayuM. 1969nuM cAturmAsa pAsenA vANagAmamAM karyuM. gayA. koLI pagInI jAtanA keTalAka loko tyAM beThA hatA. emAM eke paraMtu cAlIsa varSanA satata vihAra pachI emanuM zarIra thAkyuM hatuM. gAmanA mukhInA ja be baLada coryA hatA. coranAra kALu enA bApa teo sthiravAsa karavA icchatA hatA. muMbainA prAyogika saMdhe cIMcaNImAM karatAM paNa jabaro ane mAthAbhAre hato. paraMtu mahArAjazrIe ene baMgalo, anya makAno, kuvo, kaMpAunDanI bhIMta ane vividha prakAranA mAthe hAtha mUkI, AzIrvAda ApI ene ane enA sobatIone gunA vRkSo tathA khetIlAyaka jamIna sAthenI eka vADI pasaMda karI. 1970thI na karavA ane mukhInA baLada pAchA mUkI AvavA samajAvyuM hatuM. A mahArAjazrIe tyAM sthiravAsa karyo. enuM nAma rAkhyuM "mahAvIranagara rIte gunAhita mAnasavALA nIcalA tharanA lokone paNa mahArAjazrI AMtararASTrIya kendra." mahArAjazrInI bhAvanA ane eka AMtararASTrIya tarIke premathI sudhAratA hatA. kendra tarIke vikasAvavAnI hatI. paraMtu emanuM e svapna sAkAra thayuM nahi. mahArAjazrI sUratanA raste gujarAtamAMthI mahArASTramAM vihAra karI mahArAjazrImAM vicArazakti, lekhanazakti, kavitAzakti, rahyA hatA tyAre veDachImAM jugatarAmabhAine maLIne AgaLa vadhatAM zAstrAbhyAsa ityAdi hatAM. emaNe uttarAdhyayanasUtra, dasavaikAlika vyArA, sonagaDha vagere AdivAsI gAmomAMthI teo pasAra thayA hatA sutra ane AcArAMga sutrano samartha anuvAda karyo che. 'apUrva avasara"nuM tyAre AdivAsIo emanuM svAgata karavA AvatA. jaMgalamAM lAkaDAM suMdara vivecana karyuM che. dharmaprANa loMkAzAha, jaina dRSTie gItAdarzana' kApanAra AdivAsIonuM mukhya zastra te kuhADI. A vistAramAM jyAre vagere graMtho lakhyAM che. cIcaNImAM 1982 sudhInA A sthiravAsa daramiyAna jyAre mahArAjazrI pasAra thatA tyAre AdivAsIo emanuM svAgata emaNe 'vizvavAtsalya' sAmayika calAvavA uparAMta, 'tattvArthasUtra'nuM karavA rastAnI beya bAju hArabaMdha UbhA rahI jatA. te vakhate teo gujarAtI bhASAntara, "vizvavatsala mahAvIra' jevuM dIrghakAvya ityAdinuM potAnI kuhADIne cakacakita karIne lAvatA ane svAgata vakhate khabhA lekhanakArya karyuM hatuM. emaNe pacAsathI adhika nAnAmoTA graMthonI pAse hAtha rAkhI kuhADI UMcI rAkhatA. seMkaDo kuhADIo sAthenuM AvA racanA karI che. P;; avi, ak svAgatanuM dazya virala hatuM. -JD vi5.06 PAGE 6

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CHILDREN'S CORNER 29 10 11 15 8 the Lords, viz. conception, birth, initiation, omniscience and liberation are sacred and blissful. You may therefore be interested to know about the dates of those Kalyanaks during the current year. Since Dear Young friends, June would be over by the time you read this, we are giving below the dates when Kalyanaks are going to While explaining Pnachkalyanak Poojan in the last occur during the remaining period of this year. The issue, we had pointed out that the five occasions of information may also be of interest to your elders. Month Date Day Indian Month Tithi Name of Tirthankar Kalyanak July 12 Tuesday Ashadh Sud 6 Mahavirswami Conception 15 Friday 8 Neminath Liberation 20 Wednesday 14 Vasupujyaswami Liberation Saturday Ashadh Vad 3(2) Shreyansnath Liberation Wednesday 7 Anantnath Conception 28 Thursday 8 Naminath Birth Friday Kunthunath Conception August Sunday Shravan Sud Sumatinath Conception Wednesday Neminath Birth Thursday Neminath Initiation 13 Saturday Parshwanath Liberation 19 Friday Munisuvratswami Conception 26 Friday Shravan Vad 7 Shantinath Conception Chandraprabhswami Liberation Saturday Suparshwanath Conception September 12 Monday Bhadrapad Sud 9 Suvidhinath Liberation October 3 Monday Bhadrapad Vad 30 Neminath Omniscience 17 Monday Aso Sud Naminath Conception 22 Saturday Aso Vad 5 Sambhavnath Omniscience Saturday 12 Padmaprabhswami Birth Neminath Conception 31 Monday Padmaprabhswami Initiation November 2 Wednesday Mahavirswami Liberation Friday Kartik Sud Suvidhinath Omniscience Sunday Arnath Omniscience Monday Kartik Vad Suvidhinath Birth 22 Tuesday Suvidhinath Initiation 26 Saturday 10 Mahavirswami Initiation 27 Sunday Padmaprabhaswami Liberation December 10 Saturday Margshirsh Sud 10 Arnath Birth 11 Sunday 11 Arnath Initiation Mallinath Birth Mallinath Initiation Mallinath Omniscience Naminath Omniscience 14 Wednesday Sambhavnath Birth 15 Thursday 15 Sambhavnath Initiation 26 Monday Margshirsh Vad 10 Parshwanath Birth 27 Tuesday 11 Parshwanath Initiation Wednesday 12 Chandraprabhswami Birth Thursday 13 Chandraprabhswami Initiation 30 Friday 14 Sheetalnath Omniscience JD V15.06 PAGE 7 15 29 13 21 28

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JAIN DARSHAN www.jsmconline.org Indira Mansukhlal Doshi Memorial Trust A non-profit tax-exempt organization 931 Goldenrod Lane Lake Forest, IL 60045 Send Comments & Suggestions to: Manubhai Doshi - Editor Tel: 847-735-0120 mansukhdoshi@yahoo.com Dilip Shah - Sub-Editor Tel: 847-821-7460 dashah@comcast.net Rajnikant & Chandan Shah - Sub-Editors Tel: 630-876-1279 rtshah41@yahoo.com Indrajit Shah - Sub-Editor Tel: 847-895-2645 ishah@att.net Dr. Chandrakant Shah - Sub-Editor Tel: 847-517-3324 cshah@joltmail.com Neha Shah - Jr. Editor Tel: 630-789-4588 Printed by Kishor & Trupti Kuvadia at Sir Speedy Printing, 311 South Wacker Drive Chicago, Il 60606 .........Countinued from page 3 The main question is, 'Can Dev Dravya be used for because Acharyas like Rajendrasuri and other purposes?' As said above, there are no canoniJaychandrasuri do not object to the use of Dev cal strictures against other uses. Moreover, Jainism Dravya for other wholesome purposes. does permit the change in approach in view of changes in Dravya (subject), Kshetra (place), Kal (time) and In light of this discussion let us consider what should Bhav (mode). Whatever the stipulations might have be the approach of Jain Societies in America. Most of been made earlier, the time and place have changed. them did not have the concept of Dev Dravya till Our approach should change in lieu thereof. In spite recently. As such, their income was put to use for any of that, if the office bearers of a Society want to purpose relating to the community. The people, who refrain from using Dev Dravya for other purposes, came from India during last few years, are tradition they can at least keep in mind the above-cited view of oriented. They were taken aback to notice the use of Acharya Vallabhsuri. A substantial part of the inDev Dravya for other purposes and strongly objected come of Jain societies arises from Poojans associto it. When they pointed out that the use of Devated with conception, birth and initiation of the Lords. Dravya for other purposes would lead to the deluding e.g. celebration of Mother's dreams, Snatra Pooja, Karma for 7000 trillion Sagaropams, the office-bear- Indra Mahotsav, etc. Since those celebrations pertain ers of the Societies became cautious and have been to pre-Kaivalya stages, the income therefrom should increasingly resorting to the conventional view. Who remain exempt from the purview of Dev Dravya. would dare to make use of the money for other That would also apply to the income from the rituals purposes, if he has to face such a long-lasting Karma? performed in front of the idol with Angi, because that Moreover, most of the Jain Societies are still in need represents a pre-initiation state of the Lords. of more resources for expansion, renovation and maintenance of their temples.