Agamik Gaccha Prachin Trustutik Gaccha Ka Itihas

Here's a comprehensive summary of the provided Jain text, "Agamik Gaccha Prachin Trustutik Gaccha ka Itihas" by Shivprasad, focusing on its key points:

The text details the history of the Agamik Gaccha, also known as the Prachin Tristutik Gaccha, a significant lineage within the Shvetambara Jain tradition.

Origins and Development:

• The division of the Shvetambara monastic order into various gacchas (lineages) and upagacchas (sub-lineages) in the medieval period was a crucial event in Jain history.
• The Agamik Gaccha emerged from the Chandrakul (later Chandragaccha).
• A branch of the Chandrakul, known as the Vadgaccha or Brihadgaccha, gave rise to the Purnimagaccha in 1093 CE (V.S. 1149).
• A branch of the Purnimagaccha, from the 13th century CE onwards, became known as the Agamik Gaccha.
• The founding Acharya of the Agamik Gaccha is considered to be Acharya Sheelgun Suri, a disciple of Acharya Chandraprabh Suri, the proponent of the Purnimagaccha.
• The text highlights several learned and influential Acharyas within this lineage, including Yashobhadra Suri, Sarvananda Suri, Vijaysingh Suri, Hemratna Suri, and others, who played a vital role in keeping the Shvetambara monastic order vibrant through their literary and religious activities.
• The Agamik Gaccha, or the Tristutik sect, came into existence around 1214 CE or 1250 CE (V.S. 1214 or 1250) due to the support of the Agama (scriptural tradition) by Acharya Sheelgun Suri and his disciple Devbhadra Suri, evident in their adherence to specific practices like the Shaktastav, Parmeshthi Mantra, and Devvandan.

Sources of Information:

• The history of the Agamik Gaccha is supported by both literary and epigraphical evidence.
• Literary sources include colophons (prashastis) of works by the Acharyas of this Gaccha and the pattavelis (genealogical lists of succession) of the Gaccha and its branches.
• Epigraphical sources consist of inscriptions found on images of Jain Tirthankaras installed by the Acharyas and monks of this Gaccha, numbering around 225.

Branches of the Agamik Gaccha:

• The pattavelis reveal two main branches of the Agamik Gaccha: the Dhandhukiya branch and the Vidalamhiya branch.
• The division into these branches likely occurred after 1464 CE (V.S. 1421), as inscriptions from this period onwards indicate the existence of these distinct lineages, while earlier inscriptions only mention the Agamik Gaccha.

Key Acharyas and Succession (Pattavelis):

The text presents tables outlining the succession of Acharyas. It notes that:

• The earliest pattavali mentions Sheelgun Suri as a disciple of Chandraprabh Suri of the Purnimagaccha.
• Other pattavelis begin with Sheelgun Suri.
• The early Acharyas are consistently listed in both the main Agamik Gaccha and the Dhandhukiya branch's pattavelis up to Abhayasingh Suri, suggesting no divergence at that stage.
• The lineage splits after Abhayasingh Suri's disciples, Amarsingh Suri (leading to the Dhandhukiya branch) and Somtilak Suri (leading to the Vidalamhiya branch).

Dhandhukiya Branch:

• Literary evidence for this branch includes works like "Punyasara Ras" (1444 CE), "Amarratna Suri Phagu" (16th century CE), "Sundararajaraas" (1496 CE), and "Laghu Kshetra Samas Chaupai" (1537 CE), which mention the lineage of Amarsingh Suri, Hemratna Suri, Amarratna Suri, and Matisagar Suri.
• Epigraphical evidence corroborates the succession of Amarsingh Suri (1451-1478 CE), Hemratna Suri (1484-1521 CE), Amarratna Suri (1524-1547 CE), and Somratna Suri (1548-1581 CE) through numerous idol installation inscriptions.
• A detailed lineage tree is provided, connecting these Acharyas from Sheelgun Suri down to Amarsingh Suri, Hemratna Suri, Amarratna Suri, and Somratna Suri, with a noted extension to other influential figures.

Vidalamhiya Branch:

• The Vidalamhiya branch is traced through Somtilak Suri, Somchandra Suri, Gunratna Suri, Munisinh Suri, Sheelratna Suri, Aanandprabh Suri, and Muniratna Suri.
• Literary evidence for this branch comes from the pattavalis and works like "Gajasingh Kumar Ras" (1513 CE), "Malay Sundari Ras" (1543 CE), and "Katha Battisi" (1557 CE).
• Epigraphical evidence confirms the dates for Munisinh Suri (1499 CE), Sheelratna Suri (1506-1512 CE), Aanandprabh Suri (1513-1527 CE), Muniratna Suri (1523-1542 CE), and Aanandratna Suri (1571-1583 CE).
• A lineage tree for the Vidalamhiya branch is presented, extending from Sheelgun Suri and his early successors down to these Acharyas.

Other Notable Acharyas and Traditions:

• The text notes that certain Acharyas like Jayanand Suri, Devratna Suri, and others, mentioned in inscriptions, do not fit neatly into the established Dhandhukiya or Vidalamhiya lineages. This suggests the existence of independent traditions within the broader Agamik Gaccha.
• A comprehensive list of 284 inscriptions is provided, detailing the names of Acharyas, dates, installation locations, and reference sources, offering substantial epigraphical support for the historical reconstruction.

Conclusion:

• The Agamik Gaccha emerged in the 13th century CE and remained active until the 17th century CE, with its Acharyas making significant contributions to the Shvetambara Jain tradition in Western India.
• After the 17th century, there's a lack of independent evidence for the Agamik Gaccha, suggesting its distinct existence may have ceased, with its followers potentially merging into other gacchas.
• It's noteworthy that the Tristutik Gaccha, which is referred to as the Brihad Saudharmatapagaccha, is considered a branch of the Agamik Gaccha.

In essence, the book provides a meticulously researched account of the Agamik Gaccha, tracing its origins, development, key figures, and branches through a critical analysis of both literary and epigraphical sources.