Aetihasik Charcha Dharmveer Lokashah

Here is a comprehensive summary in English of the provided Jain text about Dharmveer Lokashah:

This text, "Aetihasik Charcha Dharmveer Lokashah" by Dr. Tejsinh Gaud, published by Z_Jain_Divakar_Smruti_Granth_012021.pdf, discusses the life and impact of a significant figure in Jainism, Lokashah.

The text begins by referencing the Kalpasutra's mention of Lord Mahavir's Kalyanaks (auspicious events) and the origin of Diwali. It connects the decline of the Jain monastic order (Shraman Sangha) to the influence of a celestial body named "Bhasmagrah" which, upon its 2000-year cycle infecting Mahavir's birth constellation at his nirvana, led to a gradual decrease in devotion. The text states that an improvement in the Sangha is predicted after the removal of this Bhasmagrah, after another 2000 years, and that during this period, religion and governance would face crises.

It is in this context that Lokashah appears. Vikram Samvat (VS) 1530 marked the completion of 2000 years, and in VS 1531, Lokashah revived the true Sadhu dharma (monastic way of life) in accordance with the Agamas. His teachings inspired 45 men, including prominent merchants and influential individuals, to accept Bhagvati Deeksha (Jain initiation). Lokashah's influence was attributed to the sincerity of his heart and the power of his right knowledge, which attracted a large following. His success in bringing about this religious revival stemmed from his grounding in the Agamas, the strength of his faith, and his devotion to the pure dharma as expounded by the Vitaraags (those free from passion).

Regarding Lokashah's birthplace and time of birth, there are varying opinions among scholars and traditional accounts:

• Birthplace: While some accounts suggest places like Arhatwada (in Sirohi district, Rajasthan), Limbdi (in Saurashtra), or Jalore, the text strongly favors Ahmedabad as his birthplace. This is supported by the fact that prominent figures from Anhilpur Patan, Surat, and other Sanghpatis (heads of Jain communities) visited Lokashah at his Ahmedabad residence. The Patawali compiled by Vinayachandra also mentions his presence in Ahmedabad.
• Birth Year: Various dates are proposed, including 1475, 1482, and 1472. The text finds VS 1482 to be historically most plausible. However, another influential source (Shri A. Ma. Shweta Sthanak Jain Conference Swarna Jayanti Granth) states his birth in Arhat Bade, to Seth Hemabhai and Gangabai of the Choudhary gotra, on Kartik Shukla Purnima of VS 1472 (July 18, 1415).
• Family and Early Life: Lokashah (also referred to as Lokashah) had a comfortable childhood under the patronage of his father, Hemashah, a devout lay follower. He began his education at the age of six or seven and quickly acquired knowledge of Prakrit, Sanskrit, and Hindi. He was a fluent speaker, a beautiful writer, and possessed a deep interest in scriptural knowledge, surpassing his father in fame due to his virtues. He married Sudarshana, the daughter of the renowned Seth Shah Oghavji of Sirohi, in VS 1487. They had a son named Purnachandra. Lokashah's parents passed away when he was 23 and 24 years old, respectively.

Lokashah's Career and Transformation:

Due to political unrest and trade disruption between Sirohi and Chandravati, Lokashah moved to Ahmedabad and began a successful business in jewelry. His intelligence impressed the then Sultan of Ahmedabad, Muhammad Shah, who appointed him as his treasurer (Khajanchi). Some accounts suggest he held a ministerial position for ten years. During this time, the ruler of Champaner attacked Muhammad Shah. Following his father's assassination by his son Kutub Shah due to a lenient policy towards the enemy, Lokashah was deeply affected and became detached from state affairs, rejecting all further offers of involvement.

Lokashah's Spiritual Awakening and Reforms:

Lokashah was a seeker of truth. He established a literary circle and employed scribes to copy ancient scriptures. He was also a skilled calligrapher. A monk named Gyansundarji, impressed by his handwriting, requested him to copy scriptures. Lokashah agreed, considering it an act of service to knowledge.

While copying the Dashvaikalik Sutra, Lokashah was struck by its emphasis on ahimsa (non-violence). He began to develop a disdain for the current monastic practices, which he perceived as deviating from the Agamas. He continued to copy scriptures diligently, writing one copy daily and another at night. A story recounts a monk asking his wife for a scripture, and she provided both the day and night copies, telling the monk to cease requesting them. When Lokashah learned of this, he expressed that even the existing scriptures would bring significant improvement. He began explaining the scriptures through lectures, his sweet and persuasive voice, backed by scriptural evidence, attracted many to the path of pure compassion.

The Genesis of the Lokasangh (Later Sthanakvasi)

The text highlights that Lokashah's scriptural studies revealed no mention of idol installation or temple consecration in the path to salvation. This led him to question and reject the prevailing traditions within his community. He declared that the Nirgrantha dharma (unclothed monastic tradition) had been corrupted by those seeking comfort and perpetuating sectarianism. He emphasized that self-purification through tapas (penance), tyaga (renunciation), and sadhana (spiritual practice), not the worship of idols or temples, was essential for liberation.

His strong conviction led him to openly preach his reformed views, challenging superstition and ritualism. He garnered a massive following. Those in power, threatened by this "religious revolution," accused Lokashah of sedition and religious corruption.

Debate on Lokashah's Religious Status (Monk vs. Householder):

A significant debate exists regarding whether Lokashah himself accepted monastic ordination.

• Argument for Ordination: Some sources, like the Swarna Jayanti Granth, state that Lokashah accepted initiation from Gyansundar Muni's disciple Sohanji on Margashirsha Shukla 5, VS 1536, and was known as Lakhmivijay. The Marudhar Patawali also supports his ordination. The Dariyapuri Sampraday Patawali refers to him as the 46th Acharya. However, there are contradictions regarding his ordaining guru (Sohanji vs. Sumativijay).
• Argument for Householder Status: Other scholars and Patawalis identify Lokashah as a householder. Evidence is presented from the poet Lavanyasamay (VS 1443), who states Lokashah did not observe Poushhadh (fasting) or Pratikraman (confession) and opposed idol worship and pilgrimages. The text argues that if he were ordained, such accusations would be unlikely. It is suggested that even without formal ordination, his devotion and actions were akin to those of an ordained monk, and he lived as an ideal householder. The account of him not taking initiation due to old age and a desire for greater freedom in propagating the faith is also presented.

The Formation of Lokagachha and the Sthanakvasi Tradition:

The 45 individuals who were inspired by Lokashah and accepted initiation formed the Lokagachha in his memory. The text speculates that the name later evolved into Sthanakvasi because practitioners and monks began to gather and reside in specific "sthan" (places) for religious practices. These places became known as "Sthanak" (abodes), and those who resided and practiced there were called "Sthanakvasi." Over time, this became the predominant name, overshadowing "Lokagachha." The term "Sthanak" itself has scriptural significance, referring to the fourteen stages of spiritual development in Jainism. The current Sthanakvasi Jain community is seen as the contemporary link to Lokashah and the Lokagachha.

Views on Rituals and Practices:

Lokashah did not approve of ostentatious rituals, ceremonies, or excessive spending (ujamana) in practices like charity, worship, and fasting. He advocated for a simpler, uncorrupted system, emphasizing the worship of the virtues of the revered, rather than material forms. He refuted the notion that ritualistic acts were inherent to dharma, citing the principle that "daya" (compassion) cannot exist in "aarambha" (involvement in worldly activities causing harm).

Lokashah's Death:

There is also significant disagreement regarding the date and circumstances of Lokashah's demise.

• Date of Death: While some sources suggest VS 1532, 1533, 1535, or 1541, the text finds VS 1546 (March 13, 1460) to be more credible, as presented in the Swarna Jayanti Granth.
• Circumstances of Death: Some believe he died a natural death. However, stronger evidence suggests he was poisoned by his opponents. The Swarna Jayanti Granth details an incident in Alwar, where after a three-day fast, he was given poisoned food, leading to his death. He is said to have passed away in a state of Shulka Dhyan (pure contemplation), forgiving all living beings.

The text concludes by acknowledging the differing viewpoints but leans towards the more substantiated accounts, particularly regarding his reforms and the subsequent emergence of the Sthanakvasi tradition. The author, Dr. Tejsinh Gaud, is based in Unhel, District Ujjain (MP). The inclusion of a devotional song about Jain Diwakar Chauthmalji Maharaj at the end seems to be an unrelated addition.