Bruhad Gaccha Ka Sankshipta Itihas

This document, "Bruhadgaccha ka Sankshipta Itihas" (A Concise History of the Bruhadgaccha) by Shivprasad, delves into the historical origins and lineage of the Bruhadgaccha, a prominent sect within the Shvetambara Jain tradition.

The text begins by tracing the development of the Shvetambara community in Western India from the 7th century CE. It notes the emergence of "Chaityavasa" (monastic life centered around temples) and the subsequent shift towards "Suvihitamarga" (the path of virtuous conduct). A significant event mentioned is the philosophical debate at the court of King Durlabhraj of the Chalukya dynasty (1010-1022 CE), where the proponents of the Suvihitamarga emerged victorious. The Bruhadgaccha is identified as being among these proponents.

The author outlines two primary sources for studying the history of the Bruhadgaccha:

1. Literary Evidence: This includes prashastis (eulogies or dedicatory inscriptions) found in manuscripts and books, as well as pattavalis and guravalis (lineages of pontiffs and preceptors).
2. Epigraphical Evidence: Inscriptions found on stone and metal.

The essay focuses on these sources to shed light on the Bruhadgaccha's history.

Key Points and Historical Narrative:

• Origins of the Vadgaccha/Bruhadgaccha: The earliest prashastis mentioning the Vadgaccha date back to the mid-12th century CE.
  • A significant account from the Upadeshmaalaprakaranavritti by Ratnaprabhasuri (a disciple of Vadidevasuri of the Bruhadgaccha) from 1182 CE, attributes the origin to Acharya Udyotanasuri. According to this, Udyotanasuri, in the settlement of Dharman in the foothills of Mount Abu, under a banyan tree, granted the position of Acharya to eight monks, including Sarvadevasuri, upon observing auspicious astrological alignments. Sarvadevasuri became the first Acharya of the Vadgaccha.
  • Other sources, such as the Guravali by Shivprasad (1409 CE), Tapagacchapattavalo by Gurasuri (1591 CE), and Bruhadgacchaguravali by Munimal (1694 CE), state that in 994 CE, under a banyan tree in the village of Telee at the foothills of Arbuda (Mount Abu), eight monks including Sarvadevasuri were granted the position of Acharya. This led to the formation of a new gaccha named Vadgaccha after the banyan tree. Due to its numerous branches and sub-branches, it also came to be known as Bruhadgaccha.
• Dharman Settlement: The essay addresses the location of the origin, suggesting that "Dharman" might be a textual variation of "Gharman," a place near Mount Abu that was a significant Jain pilgrimage site.
• Genealogical Trees (Vidyavanshavriksha): The author attempts to construct the lineage of the Vadgaccha acharyas by compiling information from prashastis, pattavalis, and inscriptions.
  • The lineage of Nemichandrasuri, author of Akhyana-kamanikosh (early 11th century CE), is discussed. His lineage traces back to Udyotanasuri.
  • The text highlights the relationship between Nemichandrasuri and Munichandrasuri, indicating they were contemporaries and fellow disciples. Munichandrasuri's lineage traces back to Sarvadevasuri through Yashodeva and then Sarvadevasuri.
  • The prominent disciples of Munichandrasuri included Vadidevasuri, Mandevsurri, and Ajitdevasuri. The lineage of Vadidevasuri is also detailed.
• Connection to Chandragaccha: The Mahaviracharyam by Nemichandrasuri (1084 CE) suggests the Vadgaccha originated from the Chandrakul, which later became known as Chandragaccha. This connection is explored by examining the lineage of Chandragaccha acharyas like Vardhamanasuri, Jineshwarasuri, Buddhisagarsuri, and Abhayadevasuri.
• Vardhamanasuri and Khartargaccha: Vardhamanasuri, a disciple of Jineshwarasuri, is identified as having defeated Chaityavasis in a debate. The essay notes that Vardhamanasuri was initially a disciple of a Chaityavasi acharya but later received initiation from Udyotanasuri, a proponent of the Suvihitamarga.
  • Jineshwarasuri's disciples included Abhayadevasuri, Jinabhadra (also known as Dhaneśvarasūri), and Jinchandrasuri.
  • The text clarifies that the Khartargaccha originated from Jinavallabhasuri, a disciple of Abhayadevasuri, who had previously been a disciple of a Chaityavasi but later received consecration from Abhayadevasuri. The claim that Vardhamanasuri was the founder of the Khartargaccha is disputed.
• Prominent Bruhadgaccha Acharyas:
  • Nemichandrasuri: The author of the earliest prashastis mentioning the Vadgaccha, he is considered a key figure. His works include Akhyanakmanikosh, Uttaradhyayanavrutti (Sukhabodha), and Mahaviracharyam. His lineage traces back to Udyotanasuri.
  • Munichandrasuri: A contemporary and fellow disciple of Nemichandrasuri. He had a large following, including Vadidevasuri, Mandevsurri, and Ajitdevasuri.
  • Vadidevasuri: A disciple of Munichandrasuri, born in 1086 CE. He defeated the Digambara acharya Kumudachandra in a debate in 1124 CE, earning the title Vadidevasuri. He was a renowned scholar of logic and authored works like Pramananayatattvalokalankara.
  • Haribhadrasuri: A disciple of Mandevsurri. He was a contemporary of King Jayasingh Siddharaj and known for his scholarly works in Sanskrit, Prakrit, and Apabhramsa. He authored commentaries on various texts and narratives.
  • Ratnaprabhasuri: A talented disciple of Vadidevasuri, known for his logical acumen, poetry, and scholarship. He wrote a commentary on Vadidevasuri's Pramananayatattvalokalankara and Upadeshamala.
  • Hemchandrasuri: A disciple of Ajitdevasuri. He authored the Neminabheyakavya.
  • Haribhadrasuri (another one): Believed to have been born and initiated during the reign of Jayasingh Siddharaj. He composed character sketches of the 24 Tirthankaras.
  • Somaprabhasuri: A disciple of Vijayasinghsurri, contemporary of King Kumarpal. He authored Kumarpalpratibodha in 1184 CE.
  • Nemichandrasuri (another one): A disciple of Amradevasuri, who authored the philosophical work Pravachanasaroddhara.
• Branching of the Gaccha: Similar to other sects, the Bruhadgaccha also spawned various branches. Examples include the Purnima Paksha emerging from Chandrabhaprabhsuri (a disciple of Yashodeva-Nemichandra) in 1149 CE, and the Nagori Tapagaccha from Padmaprabhsurri in 1117 CE.
• Activities of Bruhadgaccha Acharyas: Inscriptions reveal that Bruhadgaccha acharyas were actively involved in consecrating images of Tirthankaras and establishing Jain temples, alongside their literary contributions, from the 12th to the 17th-18th centuries CE.
• Current Status: The text concludes by stating that the Bruhadgaccha no longer exists in the present time.

In essence, the book provides a detailed historical account of the Bruhadgaccha, tracing its origins, key figures, intellectual contributions, and its place within the broader Shvetambara Jain tradition, highlighting the transitions in monastic practices and the intellectual debates of the medieval period in India.