In this type of matter, Jain Dharma gives some clear principles, but it does not give a fixed written rule like “auction is allowed / not allowed” or “one family has permanent right.”

So we have to see it with dharma + maryādā + mutual understanding.

1. Basic Dharma Point – Dhwaja belongs to Bhagwān, not to any person

• Dhwaja is Bhagwān ka upkaran, not property of any family or any trustee.
• A family doing this seva for many years is highly respectable, but

- Seva = kartavya and bhāgya, - not “ownership” or lifetime legal right.

• Trust is only a nimitt (manager) on behalf of the sangh and Bhagwān.

So both sides should first accept:

• “Na hamāra, na tumhāra – sab kuchh Mulnāyak Bhagwān kā hai.”

2. About jirṇoddhār & “Mulnāyak not relocated”

From Jain dravya–bhāva point of view:

• Mulnāyak Bhagwān’s sthāpana, pratiṣṭhā, and maryādā are important.
• Jirṇoddhār work (renovation) is also a big punya-karm.
• Whether Dhwaja auction can be done only after Mulnayak is shifted/relocated –

- This is not a fixed universal Jain-śāstra rule. - It usually depends on local maryādā, trust deed, and vidhikār’s guidance.

So the family’s argument “Mulnayak not relocated, so auction is 100% invalid” is not clearly supported by śāstra as a general rule. But their sentiment and fear of breaking old maryādā should be respected.

3. Is auction (boli) of Dhwaja against Jain Dharma?

• If auction / boli is done with:

- Shuddh bhāv, - transparency, - money used only for mandir, jinālaya, dharmic works, then it is normally accepted in many Jain sanghs.

• Wrong is:

- fighting, ego, show-off, politics, pressure, cheating in money. - These create krodh, mān, māyā, lobh, which is clear adharma.

So dharmic question is how it is done, not only who does it.

4. Respect for the old seva-dār family

Even if legally / officially the trust can auction, dharma says:

• “Purāni sevā aur bhakti ko samman do.”
• Practical, peaceful options:

1. Give that family first preference in boli (e.g. they get first right to match the highest bid). 2. Fix a separate permanent honour for them (e.g. they do first pujan of Dhwaja, hold the base, or do some special nity-sevā every year). 3. If they cannot afford big boli, trust can keep some small fixed token amount for them and still allow them to hoist, and use main fundraising by some other way.

Thus, trust keeps authority, but family keeps honour. This is closer to Jain values of samata, vinay, and anāsakti.

5. How to actually resolve this now

Best Jain way is:

1. Do not argue in mandir or in front of Bhagwān.
2. Sit together: trustees + that family + 2–3 neutral, respected shravak / shravikā and if possible a sadhu / āchārya / vidhikār.
3. First, everyone does:

- 2 minutes maun, - Michchhāmi Dukkaḍaṁ bhāv inside.

1. Then calmly discuss:

- What is written in trust deed / mandir rules? - What has been old maryādā till now? - How to protect both: - Mandir ke hit, - Seva karne wale kutumb ka samman.

1. Write down a simple written maryādā for future, signed by all, so every year there is no new quarrel.

6. Summary in simple words

• Dhwaja = Bhagwān ka, not trust’s, not family’s.
• Family’s old seva deserves high respect, but not absolute “ownership right.”
• Auction itself is not adharm, if done with shuddh bhāv and clear use of money.
• “Mulnayak not relocated” point is more about local tradition, not a strict Jain-śāstra ban.
• Real Jain solution =

- Ego down, - Respect up, - Written maryādā, - Decision by sangh + elders, not by anger.

If you wish to take this further, the safest path in Jain dharma is always: “Bhagwān ke samne jhagda nahi, vinay se samādhān.”