Bharat Jain Mahamandal Ka Sankshipta Itihas 1899 To 1946

Here's a comprehensive summary of the Jain text "Bharat Jain Mahamandal ka Sankshipta Itihas 1899 to 1946" by Ajitprasad, based on the provided pages:

Book Title: Bharat Jain Mahamandal ka Sankshipta Itihas (A Brief History of the All India Jain Association) Author: Ajitprasad, M.A., LL.B. Publisher: Bharat Jain Mahamandal Karyalay, Wardha Period Covered: 1899 to 1946

Overview: This book chronicles the history and activities of the Bharat Jain Mahamandal (formerly known as the Jain Youngmen's Association of India) from its inception in 1899 up to 1946. The author, Ajitprasad, was a key figure in the organization and provides a detailed account of its annual conferences, the resolutions passed, the prominent individuals involved, and the broader socio-religious context of the Jain community in India during this transformative period. The overarching theme is the effort to unite the Jain community, promote social reform, propagate Jain principles, and address various challenges faced by the community.

Key Themes and Developments:

1. Formation and Early Years (1899 onwards):

   • The book begins by contextualizing the organization's founding within the rising national and social consciousness in India, paralleling the establishment of organizations like the Indian National Congress and the Arya Samaj.
   • It traces the origin back to the founding of the Digambar Jain Mahasabha in Mathura in 1895 by Pandit Chunilal and Munshi Mukundlal, under the patronage of Seth Lakshmandas.
   • Due to perceived narrow-mindedness and sectarianism within the Mahasabha (specifically the term "Digambar"), a group of liberal and forward-thinking youth founded the Jain Youngmen's Association of India in 1899.
   • The primary objectives were to foster unity and cooperation among all Jains, promote social reform, awaken interest in Jain principles and practices, and encourage religious scripture study alongside English education. They also aimed to help young Jains enter trade with the support of influential people.

2. Early Conferences and Resolutions (1900-1907):

   • First Conference (1899, Meerut): Presided over by Rai Bahadur Sultan Singh. Key members included Babu Lal (Secretary). The association explicitly declared its goal was to promote inter-Jain relations, transcending caste and sect divisions. Membership quickly grew.
   • Second Conference (1899, Meerut): Presided over by Rai Sahib Phool Chand Rai. A proposal to establish a Jain Orphanage was approved, which was soon opened.
   • Third Conference (1900, Mathura): Presided over by Seth Dwarkadas. Resolutions included: opening membership to all Jains regardless of English knowledge, publishing an English supplement to the Hindi Jain Gazette, creating a list of educated Jains willing to work, publishing Jain principles in simple language, cooperating with animal welfare and anti-liquor organizations, and urging the government to create a separate column for Jains in census reports.
   • Fourth Conference (1902, Mathura): Presided over by Seth Dwarkadas. Provincial branches were established in Punjab, Bengal, U.P., Madras, Rajputana, C.P., and Bombay. Notably, Babu Devi Prasad (the author's father) announced a gold medal in memory of his mother, "Manbhavati Devi," for students excelling in Sanskrit and matriculation. A "Widow Support Fund" was also established.
   • Fifth Conference (1903, Hisar): Presided over by Sultan Singh. The Jain Orphanage was relocated to Hisar. Proposals for simplicity and frugality in social and religious functions were made.
   • Sixth Conference (1904, Ambala Cantt.): Held alongside the Digambar Mahasabha conference. The author Ajitprasad emphasized the broader scope of the Association compared to the Mahasabha, advocating for the propagation of Jainism worldwide and the importance of English education alongside Sanskrit. Professor Jiyaram highlighted the need to counter anti-Jain propaganda and the lesser importance of sectarian differences. A committee for literature publication was formed.
   • Seventh Conference (1905, Saharanpur): Presided over by Seth Manikchand J.P. This conference was marked by grandeur and participation from both Digambar and Shvetambar communities. Resolutions included promoting girl education, offering scholarships for industrial education in Japan (though not utilized), and emphasizing simple living. Seth Hira Chand Nemchand noted the low percentage of Jains in jails compared to other communities. A significant proposal was to establish a Jain Women's Society.
   • Eighth Conference (1906, Calcutta): Presided over by Lala Roopchand. Emphasis was placed on women's education, including establishing girls' schools, training female teachers, and encouraging adult education. The importance of religious duties was also stressed.
   • Ninth Conference (1907, Surat): Presided over by Gulabchand Dhaddha, M.A. This conference marked a significant step towards inter-sect harmony. Gulabchand Dhaddha spoke about overcoming sectarian differences and working together for the upliftment of Jainism. He highlighted how historical schisms led to losses for the community. Resolutions focused on social reform: marriageable age limits (girls under 13, boys under 18), curbing wasteful expenditure on weddings and deaths, eliminating prostitution and dancing, preventing child marriage with older men, and abolishing the purdah system. A crucial proposal was to form a joint committee of Shvetambar and Digambar representatives to resolve disputes related to pilgrimage sites, which unfortunately did not materialize and led to significant financial loss. The need for a Central Jain Bank was also discussed.

3. Continued Growth and Reforms (1908-1918):

   • Tenth Conference (1908, Meerut): Presided over by Bankey Lal. Proposed formation of Panchayats for pilgrimage site disputes. A Jain Students' Hostel was established in Meerut.
   • Eleventh Conference (1910, Jaipur): The organization's name was changed to Bharat Jain Mahamandal (All-India Jain Association). A decision was made to establish an institution akin to a Gurukul, leading to the establishment of the Rishabh Brahmcharyashram in Hastinapur.
   • Twelfth Conference (1911, Muzaffarnagar): Presided over by J.L. Jaini, Barrister. This period saw the emergence of factionalism within the Mahasabha.
   • Thirteenth Conference (1913, Varanasi): Known as the "Syadwad Mahotsav." This event featured intellectual discourse and felicitations. Notable were the addresses by Mrs. Annie Besant, Dr. Herman Jacobi, and Dr. Satish Chandra Vidyabhushan. Mrs. Maganbai was honored as "Jain Mahilaratna." Awards were presented to scholars, and the importance of Jain heritage and propagation was emphasized. The event showcased the broader inclusivity of the Mahamandal.
   • Fourteenth Conference (1915, Bombay): Presided over by Prof. Khushal bhai T. Shah. This conference coincided with the Indian National Congress session. Khushal bhai Shah’s speech critically highlighted the sectarian divisions within the Jain community, the need for better management of donations, and the promotion of education. Mahatma Gandhi also attended, emphasizing the broader scope of Ahimsa beyond just animal welfare.
   • Fifteenth Conference (1916, Lucknow): Presided over by Manikchandji, Advocate. The conference focused on social reform, including stricter age limits for marriage, curbing ostentatious spending, and promoting inter-sect marriages. The author’s speech emphasized the need to break down sectarian barriers and work collectively. The formation of a committee for pilgrimage site dispute resolution was again proposed.
   • Sixteenth Conference (1917, Calcutta): Presided over by Brahmachari Shital Prasad. Resolutions included advocating for the release of Lokmanya Tilak and G.S. Khaparde. The establishment of a Central Jain College, Jain Cooperative Bank, and women's ashrams were emphasized. The need for resolving pilgrimage site disputes through arbitration was reiterated. A resolution advocating for strict adherence to cow protection and avoidance of leather goods was also passed.
   • Seventeenth Conference (1918, Wardha): Presided over by Surajmalji.
   • Eighteenth Conference (1920, Nagpur): Presided over by J.L. Jaini. This conference addressed various aspects of social upliftment, including family structure, education at different life stages, honest dealings, and the pursuit of wealth and spiritual progress.
   • Nineteenth Conference (1927, Bikaner): Presided over by Wadi Lal Motilal Shah. This conference, held after a gap of several years, saw significant participation. Ajitprasad spoke on inter-sect dining and marriage, stressing the need to dismantle "walls" between sub-communities. Efforts to resolve the Shvetambar-Digambar temple disputes through arbitration were highlighted.

4. Later Period and Continued Efforts (1936-1946):

   • Twentieth Conference (1936, Lucknow): Presided over by Seth Achal Singh. Resolutions reiterated the importance of resolving pilgrimage site disputes amicably and promoting inter-sect marriages and social interactions.
   • Twenty-first Conference (1938, Wardha): Presided over by Seth Rajmal Lalwani. This unique conference was held during a wedding ceremony, highlighting the integration of organizational activities with community events. Resolutions emphasized the use of religious funds for propagating Jain literature and knowledge, the establishment of Jain universities and colleges without sectarian differences, and the welfare of widows.
   • Twenty-second Conference (1938, Varud, Amravati): Presided over by Bhaiyalal Mandavagade.
   • Twenty-third Conference (1940, Yavatmal): Presided over by Rishabh Sav Kale. Resolutions affirmed the right to worship in temples, discouraged the construction of new temples where existing ones were sufficient, and reiterated the need for social reform, including inter-sect dining and marriage, the abolition of caste-based restrictions, and the proper utilization of temple funds.
   • Twenty-fourth Conference (1944, Wardha): Presided over by Seth Khushalchand Khanchi. Resolutions called for joint prayers on religious festivals, resolving pilgrimage disputes through arbitration, ensuring proper accounting of temple funds, condemning forced marriages, and advocating for the use of wealth for temple preservation and support for the needy. The concept of collective weddings was also promoted.
   • Twenty-fifth Conference (1945, Gadharwada): Presided over by Dr. Hiralal Jain. This conference, coinciding with Mahavir Jayanti, was grandly celebrated with processions and lectures. Ajitprasad spoke on the life of Lord Mahavir and social issues.
   • Twenty-sixth Conference (1946, Itarsi): Presided over by Sahu Shreyans Prasad. Resolutions honored martyrs of the independence movement, mourned the demise of prominent Jain scholars, urged the government to declare Mahavir Jayanti a public holiday, and promoted collective weddings and the establishment of various Jain welfare boards (Overseas, Education, Economic Relief, Political, Volunteer, Medical). The need for frugality in religious ceremonies and the avoidance of unnecessary expenditure was stressed. The conference also condemned atrocities against Jains in Bhopal state.
   • Twenty-seventh Conference (1947, Hyderabad, South): Presided over by Hon’ble Kundanmal Shobhachand Firodia. The text notes that due to various engagements and disputes, conferences were not held regularly for extended periods. This conference marked a significant expansion of the Mahamandal's reach into South India.

Key Figures: The book mentions numerous influential Jains who played crucial roles, including:

• Rai Bahadur Sultan Singh: First President.
• Rai Sahib Phool Chand Rai: President, advocate for establishing orphanages.
• Seth Manikchand J.P.: Prominent figure, proponent of social reform and inter-sect harmony.
• Seth Hira Chand Nemchand: Known for his observations on Jain social conduct.
• J.L. Jaini: Barrister-at-law, influential writer and translator of Jain scriptures into English, and a frequent conference president.
• Brahmachari Shital Prasad: President of the Calcutta session, proponent of broad social and moral upliftment.
• Magganbai: Honored as "Jain Mahilaratna" for her contributions to women's upliftment.
• Mahatma Gandhi: Attended some conferences, emphasizing Ahimsa and social responsibility.
• Prof. Khushal bhai T. Shah: Advocated for unity and reform, critically examining the community's practices.
• Seth Achal Singh: Prominent political and social worker, an advocate of Gandhian principles.
• Seth Rajmal Lalwani: Speaker at Wardha session, known for his progressive views.
• Hon’ble Kundanmal Shobhachand Firodia: Speaker at Hyderabad session, a prominent lawyer and social worker.

Author's Contribution (Ajitprasad): Ajitprasad was actively involved in the Mahamandal, serving as President for several sessions (Ambala 1904, Jaipur 1910). He was also the editor of "Jain Gazette" for a period. His personal involvement and legal background lend a detailed and insightful perspective to the historical account.

Core Objectives of the Mahamandal: The overarching objectives reiterated throughout the book include:

1. Unity and Harmony: To bridge sectarian divides (Digambar, Shvetambar, Sthanakvasi, etc.) and foster a sense of common Jain identity.
2. Social Reform: To eradicate outdated customs, promote educational reform (especially for women), curb wasteful expenditure, and encourage simple living.
3. Religious Propagation: To spread the principles of Jainism, encourage scriptural study, and protect Jain heritage.
4. Community Welfare: To establish institutions like orphanages, colleges, and funds for widows and the needy.
5. Legal and Administrative Reforms: To advocate for Jain representation in government and to resolve disputes, particularly those related to pilgrimage sites, through arbitration rather than litigation.

Challenges and Setbacks: The book also highlights the persistent challenges faced by the Mahamandal, including:

• Sectarianism: Despite efforts, deep-rooted differences and rivalries between Jain sects often hindered progress.
• Financial Issues: Reliance on donations, management of funds, and the wasteful expenditure on legal battles over pilgrimage sites were recurring problems.
• Lack of Consistent Participation: Long gaps between conferences due to the engagements of key members or ongoing disputes are noted.
• Resistance to Reform: Some social reforms proposed faced resistance from conservative elements within the community.

Conclusion: The book serves as a valuable historical record of the organized efforts of the Jain community in India during a period of significant social and political change. The Bharat Jain Mahamandal, under the leadership of individuals like Ajitprasad, strived to unite the community, adapt to changing times, and promote the core values of Jainism while addressing the practical needs of its members. The author emphasizes the call for action, urging the community to move beyond discussions and implement the proposed reforms for the betterment of Jain society.