Acharya Hastimalji Ki Itihas Drushti

Here's a comprehensive summary of the Jain text "Acharya Hastimalji ki Itihas Drushti" by Bhagchandra Jain Bhaskar, based on the provided pages:

Overall Focus:

The book "Acharya Hastimalji ki Itihas Drushti" (Acharya Hastimalji's Historical Perspective) by Dr. Bhagchandra Jain Bhaskar is a detailed examination of the historical vision and contributions of Acharya Hastimalji, a prominent figure in Jainism. The text focuses on Acharya Hastimalji's monumental work, "Jain Dharm ka Maulik Itihas" (The Fundamental History of Jainism), and analyzes its four volumes, highlighting Acharya Hastimalji's approach to understanding and presenting Jain history.

Acharya Hastimalji's Historical Approach:

• Profound Historian: Acharya Hastimalji is described as a "jewel" in the Jain world, illuminated by knowledge, rich in conduct, a vigilant practitioner, and a profound historian.
• Pioneering Work: His four-volume "Jain Dharm ka Maulik Itihas" is credited with opening new dimensions for researchers. While he wrote the first two volumes, he guided the creation of the latter two.
• Reliance on Agama Texts and Other Sources: Acharya Hastimalji's historical research is grounded in Jain Agama texts (canonical scriptures) but also incorporates the writings of various ancient scholars and authors, including Jinadasagani Mahattar, Agastyasingh, Sanghadas Gani, Jinvir Gani Kshamasraman, Vimal Suri, Yativrishabha, Jinsena, Gunabhadra, Ravisen, Shilanka, Pushpadanta, Bhadrishvara, Hemachandra, and Dharma Sagar Gani.
• Prathmanuyog as the Oldest Historical Scripture: He considered Prathmanuyoga (narrative and exemplary lore) as the oldest historical scripture in Jainism and accepted the history of Jainism as authentic accounts received through an unbroken tradition of past acharyas.
• Emphasis on Scriptural Authenticity and Reason: Acharya Hastimalji prioritized scriptural mentions, opinions, and beliefs as the most authentic basis for history. He also emphasized presenting supporting authentic evidence and logical reasoning where necessary. In cases of differing opinions, he gave prominence to the scripturally sanctioned view.
• Critical Evaluation: While acknowledging the value of Puranas, Itivrittas, Akhyayikas, Dharmashastras, and Arthashastras as historical sources for ancient Aryans, the author notes that a purely historical perspective might require caution until supported by archaeological evidence, especially for elements like the Mahapratiharyas of the Tirthankaras.
• Scholarly Interpretation: The text highlights Acharya Hastimalji's nuanced interpretations, such as explaining the meaning of the word "Datta" in relation to Bahubrahmacharini, and his reasoned solutions to questions concerning the adoption of festivals like "Akshay Tritiya."

Summary of the Four Volumes of "Jain Dharm ka Maulik Itihas":

Volume 1: The Fundamental History of Jainism (First Volume)

• Content: Covers the history up to the 24 Tirthankaras.
• Key Discussions:
  • Origin of Jainism: Starts with Rishabhadeva in this current descending half-period (Avasarpini).
  • "Nath" Terminology: Argues for the Jain origin of the term "Nath" and its adoption by the Nath sect, citing examples from the Bhagavati Sutra and Tiloypannatti.
  • Kula-kara and Manu: Compares the number of Kula-karas in Jain tradition with the Manus in Vedic tradition, noting similarities and variations in numbers across different texts.
  • Tirthankara Attainment: Discusses the twenty reasons (according to the Avashyak Niryukti) and sixteen reasons (according to Tattvartha Sutra and Adi Purana) for attaining Tirthankarahood.
  • Atishayas (Superhuman Attributes): Compares the 34 atishayas recognized in Shvetambara and Digambara traditions.
  • Samavasharana: Provides a logical explanation of the Samavasharana (assembly of Tirthankara).
  • Origin of the Parivrajaka Tradition: Cites Avashyak Niryukti to suggest the parivrajaka tradition began with Marichi, a son of Emperor Bharat, who, due to his delicate nature, introduced practices like using specific clothing, footwear, and undergoing baths. This Marichi is later believed to have become Tirthankara Mahavir. The author notes that while this specific origin might be debatable, the parivrajaka institution is ancient.
  • Rishabhadeva's Festival: Explains the practice of "Akshay Tritiya" as a commemoration of Tirthankara Rishabhadeva's first successful fast and its breaking.
  • Disruption of the Tirth: Analyzes the periods of disruption in the "Tirth" (religious order) and the severance of the "Dharmateerth" (spiritual tradition) between certain Tirthankaras, attributing it to political and social struggles.
  • Limited Information on Some Tirthankaras: Notes the scarcity of biographical details for Tirthankaras from Ajitanatha to Naminatha, stating that the available information on their past lives, divine lifespan, conception, birth, enthronement, marriage, great charities, renunciation, austerities, omniscience, establishment of the order, Gandharas, prominent female disciples, and family members is generally consistent between Shvetambara and Digambara traditions, with minor differences attributed to textual variations.
  • Historical Context of Names: Observes that personal names mentioned in the lives of these Tirthankaras often correlate with known historical kings, suggesting a possible basis for their inclusion in scriptures.
  • Arishtanemi and Parshvanatha: Discusses Arishtanemi's connection to the Harivamsa and Yaduvamsa dynasties, placing him contemporary to the Mahabharata figures and Tirthankara Munisuvratanatha. It also highlights the significance of figures like Brahmadata between Arishtanemi and Parshvanatha, and notes that Arishtanemi, Rathnemi, and Drudhanemi find mention in Pali literature.
  • Parshvanatha as a Historical Figure: Affirms Parshvanatha as an undoubtedly historical figure, noting the description of his disciples and doctrines in Pali literature and suggesting his potential influence on contemporary philosophers like Pippalad, Bharadvaja, Nachiketa, Pakudha Katyayana, Ajita Kesakambala, and the Tathagata Buddha.
  • Mukhavastrika (Mouth-Cloth): Examines the use of mukhavastrika by Jain monks during Parshvanatha's time, citing the Nirayavalika Sutra and discussing the chronological implications of connecting this practice to the time of Rajshekhar.
  • Tirthankara Mahavir's Incarnation: Discusses the event of Mahavir's embryo being transferred from Devānandā to Triśalā, a significant event listed among the ten wonders in the Sthānanga Sutra.
  • Goshalaka and Mahavir's Illness: Analyzes the incident of Mahavir suffering from dysentery due to Goshalaka's influence of Teolleshyā (a type of intense heat meditation) and its cure. It delves into the interpretation of specific terms in the Bhagavati Sutra, referencing the commentaries of Acharya Abhayadev Suri and Danashekhar Suri.
  • Achēla (Nudity) and Vastra (Clothing): Interprets the term "achēla" based on Agama commentators as worn-out, low-value clothing, and "sāntōttara" as wearing valuable clothing. It also discusses the meaning of "Kumāra" in different traditions (unmarried youth vs. one who takes initiation in youth).
  • Appendices: The volume includes informative charts detailing the Tirthankaras' parents, birthplaces, dates and locations of conception, birth, initiation, and omniscience, as well as their physical attributes, reign, Ganadharas, disciples, and lifespan.
  • Objective Presentation: The volume is noted for presenting a pure tradition's history, integrating the Digambara tradition where appropriate, with a clear style, free from sectarian bias.

Volume 2: The Era of Kevalis, Shrutakevalis, and Dashapurvadhars

• Content: Covers the period from the era of Kevalis (omniscient beings) up to 1000 Vir Nirvan Samvat (VNS), detailing influential acharyas and lay followers, along with political and cultural aspects.
• Divisions: Divided into Kevali Era, Shrutakevali Era, Dashapurvadhar Era, and general Purvadhar Era.
• Kevali Era (VNS 1 to 64):
  • Post-Mahavir: Discusses the period after Mahavir's nirvana, detailing the lifespan of Gautam Ganadhara, Sudharma Swami, and Jambu Swami according to both Digambara and Shvetambara traditions.
  • Sudharma Swami as Pattadhar: Explains the reasons why Sudharma Swami became the first successor (Pattadhar), highlighting his knowledge of 14 Purvas and his appointment by Mahavir as the head of the Tirth.
  • Loss of Acharaṅga's "Mahaparijna" Chapter: Attributes the loss of the seventh chapter of Acharaṅga, "Mahāparijñā," to the post-Bhadravahu (VNS 562) period, possibly due to the inclusion of mystic arts considered forbidden for practitioners.
  • Integrity of the Second Shrutaskandha of Acharaṅga: Argues for the second Shrutaskandha of Acharaṅga being an integral part of the original text, not an appendix or later addition. It explores the potential reasons for its perceived separation.
• Shrutakevali Era (VNS 64 to 170/170 to 100 in Digambara tradition):
  • Shrutakevalis: Lists the Shrutakevalis recognized in both Shvetambara and Digambara traditions, noting the differences in their names and tenures.
  • Bhadrabahu: Highlights Bhadrabahu as the only Shrutakevali accepted by both traditions, but notes differences in their biographies.
  • Distinguishing Bhadrabaahus: Differentiates between the Shrutakevali Bhadrabahu, the Chaturdasha Purvadhar Acharya Bhadrabahu (VNS 156-170), and the Bhadrabahu contemporary to Varahamihira (around VNS 1032), refuting the idea that they are the same person.
  • Niryuktikar Bhadrabahu: Clarifies that the Niryuktikar Bhadrabahu was likely Nimitagga Bhadrabahu (II), not the Shrutakevali Bhadrabahu.
  • Acharya Hastimalji's Conclusion on the Last Shrutakevali Bhadrabahu: Concludes that the last Shrutakevali Bhadrabahu was also the last Chaturdasha Purvadhar. During a severe famine, he is said to have gone to Nepal, where he practiced intense meditation. Meanwhile, the Agamas were recited in Pataliputra. He imparted incomplete knowledge of ten Purvas to Ary Sthulabhadra and then composed four Cheda Sutras.
• Dashapurvadhar Era (VNS 170 to 584):
  • Start and Duration: Marks the beginning of this era after the passing of Shrutakevali Bhadrabahu. Shvetambara tradition places it from VNS 170 to 584 (414 years), while Digambara tradition considers it from VNS 162 to 345 (183 years).
  • Ary Sthulabhadra: Identifies Ary Sthulabhadra as the son of minister Shatalaka of the Nand dynasty, contemporary to great scholars like Vararuchi. This period also saw the rise and fall of the Nand dynasty and the emergence of the Maurya dynasty, including Alexander, Chandragupta, and Chanakya.
  • Chandragupta Maurya's Coronation: Cites evidence to fix Chandragupta's coronation year at VNS 215 (312 BCE).
  • Royal Patronage: Mentions the significant contributions of kings like Bindusara during Ary Mahagiri's time, Ashoka and Samprati during Ary Suhasta's time in promoting Jainism.
  • Historical Connections: Notes that Ary Valisah's time coincided with the reign of Kalinga, Kharavela, and Pushyamitra Shunga. Ary Samudra was contemporary to Kalakacharya and Siddhasena.
  • Vajraswami and Vajramuni: Discusses the acharyas Vajraswami and Nagahasti, and the Digambara figure Vajramuni, a knowledgeable and influential acharya. It is suggested that Vajraswami and Vajramuni might be the same person, and the clear division between Shvetambara and Digambara traditions began after their nirvana in VNS 606.
• General Purvadhar Era (VNS 584 to 1000):
  • Continuing Loss of Knowledge: Describes the gradual loss of knowledge of the Purvas even after their preservation, with partial knowledge remaining until VNS 1000. Aryarakshita is highlighted as a prominent general Purvadhar, known for separating the Anuyogas.
  • The "Nirgrantha" Era: States that Jain rule, known as "Nirgrantha," continued without division from Ary Sudharma to Ary Vajraswami.
  • Schism (VNS 606): Marks the commencement of the Digambara-Shvetambara sectarian division in VNS 606.
  • Tradition Alignment: Concludes that Bhadrabahu's tradition is associated with the Digambara sect, and Sthulabhadra's tradition with the Shvetambara sect. The text also notes the absence of mention of the Ardhaphalaka sect, which might have been an early form of the Shvetambara sect.
  • Interpretation of "Santottara": Re-examines the meaning of "Santottara" in relation to clothing, contrasting interpretations of needing clothing only when necessary versus wearing very valuable or unlimited clothing. It suggests that the meaning of "achēla" evolved from a state of no clothing to wearing minimal or poor-quality clothing.
  • Emergence of New Sects: Discusses the emergence of sects like Yapaniya and Chaityavasi, suggesting the former originated from the Digambara sect in the second century CE and the latter from the Vanavasigachchha of Samantabhadra Suri around 800 CE. It also mentions Haribhadra Suri's criticism of the laxity of Chaityavasis.
  • Samantabhadra: Expresses the possibility that the well-known Digambara acharya Samantabhadra (2nd century CE) might be the same as Samantabhadra Suri.
  • Agama Recitations: Highlights the Agam recitation in Mathura under the leadership of Skandila (VNS 823), and the fact that these recitations, along with the one in Valabhi by Nagarjuna, could not be coordinated due to their separation.
  • Codification of Agamas: Mentions that about 150 years later, Acharya Devardhigani Kshamasramana had the Agamas written down in Valabhi in VNS 680.
  • Loss of Purva Knowledge: Notes that after Devardhigani's nirvana, the knowledge of the Purvas ceased. In the Digambara tradition, this occurred with the nirvana of the last Dashapurvadhar, Dharmsena, in VNS 345, a difference of 655 years.
  • Syncretic Vision: States that Acharya Hastimalji's syncretic view considers Angabahya Agamas (those outside the main Angas) as disrupted, similar to the Angas, but finds no record of their destruction.
  • Points of Difference: Notes that apart from 84 minor differences like female liberation and the sustenance of the omniscient, most principles are similarly propounded in both traditions, with differences mainly in names, styles, and order.
  • Chronological Placement of Acharyas: Places Digambara acharyas Pushpadanta and Bhutabali after VNS 800 and Aryashyam (composer of Pannavanal) between VNS 335-376.
  • Key Features of Volume 2: Summarizes the volume's strengths: political and social history of Jainism over 1000 years; the distinction between Niryuktikar Bhadrabahu and Shrutakevali Bhadrabahu; the last Shrutakevali Bhadrabahu's journey to Nepal, not South India; the erroneous association of Chandragupta Maurya's initiation with the last Chaturdasha Purvadhar Bhadrabahu; illumination on the traditions of Pradhanacharya, Vachanaacharya, and Ganacharya; new insights from Mathura's Kankali Tila inscriptions based on Nand Sthaviravali and Kalpasutriya Sthaviravali; the absence of Jain idols in Mathura's state museum predating VNS 606; the decline of pure tradition acaryas and the rise of the Chaityavasi tradition; the dominance and laxity of the Chaityavasi tradition leading to crises in Jainism; historical mention of Mukhavastrika; and the campaign to revive the pure tradition.

Volume 3: The Era of Bhattaraka and Post-1000 VNS Acharyas

• Content: Focuses on the fundamental nature of Jainism as expounded in the Agamas, given the lack of uniformity in non-Agama texts. It covers the history from VNS 1001 to 1475.
• Sources: Utilizes texts like Tittogali Painna, Mahanishith, Sandoha Dohavali, Sanghapattaka, Agama Ashtottari, and inscriptions.
• Bhattaraka Tradition:
  • Origin: Traces the Bhattaraka tradition to the 11th century CE in both Shvetambara and Digambara traditions.
  • Characteristics: Describes the Bhattaraka tradition as adopting a middle path, establishing monasteries, educational institutions, writing scriptures, and developing rituals and mantras, leading to increased popularity.
  • Criticism of Laxity: Mentions Acharya Kundakunda (estimated to be from 473 CE) criticizing the laxity of this tradition.
  • Evolution of the Bhattaraka Tradition: Identifies three stages: (1) between the nirvana of Shramanas of Digambara, Shvetambara, and Yapaniya sects from VNS 640-880 CE, where Bhaṭṭārakas began accumulating wealth and land; (2) found in the pattavali of Nandisangha, where early acharyas were initially nude, then semi-nude, and later wore one cloth, becoming fully clothed from the 13th century CE; and (3) where they became more materialistic than laypeople, accumulating property like kings.
  • Shvetambara Bhattaraka Tradition: Referred to as Shri Pujya or Yati tradition, influenced by the Yapaniya tradition.
  • Yapaniya Sangha: Discusses the origin of the Yapaniya Sangha, with Shvetambara acharyas believing it originated from the Digambara tradition, and vice-versa, around the schism of VNS 606. Mentions the adoption of fixed residences, temple construction, and foot-worship, abandoning rigorous wandering.
  • Dravya Parampara vs. Bhava Parampara: Characterizes these traditions as "Dravya Parampara" (materialistic tradition) replacing the "Bhava Parampara" (spiritual tradition). Efforts to re-establish the spiritual tradition by many seekers had limited success, despite attempts at coordination by acharyas like Haribhadra Suri and Siddhasena Divakara.
  • Shramanic Conduct: Based on Acharaṅga Sutra, Praśna Vyākaraṇa, and Bhagavati Sutra, the author asserts the importance of religious accouterments like mukhavastrika and clothing in the original monastic practice. The other tradition, however, did not accept liberation while wearing clothes.
  • Integrity of the Second Shrutaskandha: Reiterates Acharya Hastimalji's view that the second Shrutaskandha of Acharaṅga is as ancient as the first, a point that might not be widely accepted. He also acknowledges the potential loss of all Agama scriptures and questions the existence of universally accepted scriptures from omniscient beings or Ganadharas for the other tradition.
• Post-1000 VNS Acharya Tradition:
  • Changes in Practices: Notes that after Tirthankara Mahavir, practices changed according to circumstances, with the adoption of attractive rituals and art forms from other religions to sustain the religious order amidst laxity.
  • Focus on Original Monastic Tradition: This section prioritizes acharyas from the original monastic tradition after the 27th Pattadhar, Devarddhigani Kshamasramana, detailing the succession of Yugapradhana acharyas.
  • Evaluation of Acharyas: Evaluates contemporary acharyas like Haril Suri, Bhadrabahu (II), and Mallavadi.
  • Samantabhadra: Considers Acharya Samantabhadra and Samantabhadra to be the same person, placing them in the 7th century CE.
  • Chronological Determinations: Mentions the chronological determination of acharyas like Battaker, Shivarya, Sarvanandi, and Yativrishabhacharya.
  • Later Acharyas: Details the lineage of Pattadhar acharyas, including Shankarasena, Jinabhadra Gani Kshamasramana, Viraena, Virajasa, Jayasena, and Harisena.
  • Jainism in South India: Discusses the spread of Jainism in South India.
  • Key Features of Volume 3: Highlights the rich and factual history of the Digambara Bhattaraka tradition; the foresight of Maghanandi; new insights into the Yapaniya tradition; royal patronage of Jainism by dynasties like Chola, Chera, Pandya, Ganga, Hoysala, Rashtrakuta, and Chalukya; new research on 475 years of obscure history; the revelations of crises faced by the Jain order; the spread of the Dravya Parampara and the assimilation of the spiritual tradition; new perspectives on inscriptions; the discovery of new pattavalis, using the pattavali of Devarddhigani Kshamasramana from the Jaitaran Bhandar as a basis; a chronological account of the Chaityavasi tradition and its laxity; and the need for a re-evaluation of historical facts in the books "Jaina Acharya Charitavali" and "Pattavali Prabandha Sangraha."
• Later Acharyas and Gachchhas: Discusses acharyas like Haribhadra Suri, Prakalaka, Aparajita Suri, Shilaguna Suri, Vappabhatta Suri, Udyotana Suri, Jinsena, Viraena, Shakatayana, Shilankacharya, Yashobhadra Suri, Gunabhadra, Swayambhu, and Vidyananda, as well as the origin of Gachchhas like Kashtha Sangha, Mathura Sangha, Sāndergachchha, Hathandi Gachchha, and Badagachchha and the contributions of their contemporary dynasties.

Volume 4: From VNS 1476 to 2000

• Content: Written by Shri Gajsingh Rathore, this volume covers the history from VNS 1476 to 2000, detailing the numerous crises, both political and cultural, faced by Jainism.
• Challenges and Conflicts:
  • Invasions: Mentions the invasion of Sultan Ghaznavi in 177 CE (this date seems to be a typo, likely referring to a much later period).
  • Rise of Chaityavasi Tradition: The Chaityavasi tradition became strong.
  • Conflict with Chaityavasis: Acharyas from Vardhamanasuri to Jinapatisuri (11th to 13th centuries CE) fiercely struggled against the Chaityavasi tradition. Vardhamanasuri's efforts led to its decline. He defeated Suracharya and his disciples in Durlabharaja's court and initiated the series of Kriyoddhara (restoration of practices).
  • Continuation of Kriyoddhara: Jineshwara Suri and Abhayadeva Suri continued this movement, with Abhayadeva Suri adopting a somewhat conciliatory approach, which was also accepted by the Chaityavasi acharya Dronacharya.
  • Later Acharyas: Highlights the contributions of Jinavallabha Suri, Jina datta Suri, Vadideva Suri, and Hemachandra Suri Kumarpal.
  • Establishment of Khartara Gachchha: Jina datta Suri established the Khartara Gachchha in VNS 1206, gaining the patronage of Durlabharaja after defeating the Chaityavasis.
  • Other Gachchhas: Discusses the Upakesha Gachchha, Aṇchal Gachchha, Tapā Gachchha, and Badagachchha, noting that despite the Kriyoddhara, many beliefs introduced by the Chaityavasi tradition persisted in the well-regulated traditions.
  • Loka Shah: Dedicates nearly 200 pages to the life and practices of the spiritual seeker Loka Shah.
• Key Features of Volume 4:
  • Lingayat Sect and Persecution: The emergence of the Lingayat sect against Jainism and the persecution of Jains, including mass killings, led to a decline in the Jain population in South India.
  • Dominance and Decline of Chaityavasi: The significant influence of the Chaityavasi tradition from VNS 2080 to 1130 CE, followed by its gradual decline.
  • Royal Mediation: King Bukkaraya of Chalukya brokered a settlement between Jains, Vaishnavas, and Shaivas, ensuring their protection.
  • Kriyoddhara and Gachchha Emergence: The period between VNS 1080 and 1530 CE saw the initiation of Kriyoddhara and the emergence of numerous Gachchhas, leading to internal debates and counter-arguments.
  • Revival by Loka Shah: Loka Shah's efforts to revive Jain practices.
• Overall Conclusion: The author emphasizes that all four volumes of "Jain Dharm ka Maulik Itihas" are written against the backdrop of the Agama tradition, characterized by open-minded thinking, a simple and influential language, and freedom from sectarian bitterness. The authors, under Acharya Hastimalji's guidance, have opened new avenues for reflection on history.

Notable Quotes from Acharya Hastimalji (at the end):

• "The use of a weapon should be for protection, not for consumption."
• "The path to cross the ocean of existence is called a Tirth."
• "The main reasons for mental restlessness are greed and ignorance."
• "Counting God's name is more virtuous than counting notes."
• "One who becomes intoxicated during happy occasions and loses oneself in lamentation during sorrow belongs neither to this world nor the next."
• "False thought, false conduct, and false speech are the root causes of lack of equanimity."