Jain Darshan Me Shwetambar Terahpanth

Here's a comprehensive summary of the Jain text "Jain Darshan me Shwetambar Terahpanth" by Shankarprasad Dikshit, based on the provided pages:

Book Title: Jain Darshan me Shwetambar Terahpanth Author: Shankarprasad Dikshit Publisher: Sadhumargi Jain Shravak Mandal Ratlam Publication Year: 1942 (Vikram Samvat 1999 / Veer Samvat 2469)

Overall Purpose: The book aims to critically examine and refute the doctrines and beliefs of the Terapanth sect within the Shvetambar tradition of Jainism. The author argues that Terapanth's principles are fundamentally contrary not only to established Jain teachings but also to universal ethical principles and the inherent nature of the soul. The motivation for writing this book stems from the Terapanth sect's perceived attempt to spread misinformation and mislead the general public, particularly the Sthanakvasi Jain community, by denigrating their practices and leaders in regions where Terapanth has little presence.

Key Arguments and Criticisms of Terapanth:

1. Equality of All Living Beings and the Denial of Compassion/Charity:

   • Terapanth Doctrine: Terapanth proponents claim that all living beings, from one-sensed (ekendriya) to five-sensed (panchendriya), are equal. They argue that protecting a five-sensed being often involves harming countless one-sensed beings (e.g., in obtaining food, water, or through movement). Therefore, any act of saving a life, or offering charity, is inherently sinful because it leads to the destruction of countless one-sensed beings.
   • Author's Rebuttal: The author contends that this argument is flawed and self-contradictory. He points out that Terapanth itself prioritizes the protection of five-sensed beings (e.g., through their practice of pratikshanan – dusting cloths to avoid harming visible creatures, which still involves harming aerial beings) and their very propagation requires them to travel and preach, thus violating their own principle of not harming one-sensed beings. The author uses examples from Jain scriptures and the lives of Tirthankaras (Lord Rishabhdev, Lord Parshvanath, Lord Arishtanemi, Lord Mahavir) to demonstrate that Jainism emphasizes compassion and protection of life, and that Tirthankaras themselves engaged in acts that would be considered sinful by Terapanth's logic, yet these acts are considered meritorious. The author highlights that Tirthankaras' actions were guided by higher principles and context, not rigid adherence to such flawed logic.
   • Critique of "Live-Saving is Sinful": Terapanth claims that saving a dying or suffering being prevents them from repaying their karmic debts, thus causing further karmic burden. The author refutes this by arguing that suffering or death caused by one's own karma is not a karmic repayment but a consequence, and that genuine compassion (daya) does not create negative karma. He further argues that if suffering willingly endured leads to karmic liberation, then ascetic practices and panditmaraṇa (wise death) would be unnecessary.
   • The "Son of Debt" Analogy: Terapanth uses an analogy of two sons to explain their point: one son accumulates debt, and the father scolds him; the other son repays debt, and the father praises him. They liken the killer of an animal to the son accumulating debt and the animal itself to the son repaying debt. They argue a Sadhu should not interfere with the animal repaying its debt. The author deems this analogy manipulative, asserting that suffering beings bind more karma, not repay it, and that true spiritual masters guide individuals away from accumulating negative karma.

2. The Concept of "Kupatra" (Unworthy Recipient) and the Rejection of Charity/Service to Others:

   • Terapanth Doctrine: Terapanth asserts that all beings except their own sadhus are kuptra (unworthy recipients). They claim that giving charity, providing aid, or serving such kuptra beings is sinful. They label all non-sadhus (including householders and even Sthanakvasi ascetics) as ashreyi (those who don't renounce all worldly possessions) and therefore kuptra and "shatru" (enemies) of the six types of living beings (shatkaya). They claim that only their own sadhus are supatra.
   • Author's Rebuttal: The author strongly refutes the concept of universally kuptra beings. He points out that the terms "patra" and "apatra" are relative and context-dependent, and "kuptra" is not a standard Jain term. He argues that the Terapanth sect created this distinction to isolate themselves and control their followers. He cites scriptural examples where even householders are considered worthy recipients of charity and service. The author also highlights the contradiction that if all others are kuptra, then why do Terapanth sadhus preach to them and rely on their support? He further uses the classification of ashrayi (those with worldly ties) vs. anashrayi (those without) to argue that while the nature of practice differs between householders and renunciates, it does not automatically make one inherently "unworthy."

3. Rejection of Charity and Philanthropy as Sinful:

   • Terapanth Doctrine: Based on the above principles, Terapanth declares acts of charity, feeding the hungry, providing water to the thirsty, helping the sick, and offering general support to others as sinful. They cite examples from Jain scriptures (e.g., Lord Mahavir saving Goshala, Lord Parshvanath saving snakes, King Shrenik's decree of non-violence) as misguided or sinful acts.
   • Author's Rebuttal: The author demonstrates that these interpretations are a distortion of Jain philosophy. He argues that true compassion and acts of charity, when performed with the right intention, lead to merit (punya) and spiritual progress, not sin. He emphasizes that the ultimate goal of Jainism is to alleviate suffering, which is achieved through compassion. He criticizes Terapanth's selective interpretation of scriptures and their attempt to portray acts of great spiritual masters as flawed.

4. The Nature of "Punnya" (Merit):

   • Terapanth Doctrine: Terapanth claims that merit (punya) arises only with nirjara (karmic shedding) and not independently. They argue that giving to anyone other than their own sadhus does not lead to nirjara and therefore no punya.
   • Author's Rebuttal: The author counters that this is a narrow and incorrect interpretation. He cites scriptures indicating that merit can be generated through various means, including charity to the needy, which may not always be directly linked to nirjara but contributes to spiritual elevation and positive karmic consequences. He uses the example of Tirthankaras giving alms before their renunciation, which they did for the merit generated by such acts, not solely for nirjara.

5. Misinterpretation of Scriptures and Logic:

   • Terapanth Practice: The author accuses Terapanth sadhus of twisting scriptural meanings, using fallacious arguments, and deliberately misleading their followers by prohibiting them from studying scriptures themselves. They consider scripture study by lay followers as a sin, supposedly to maintain control and prevent them from discovering the true, non-scriptural nature of Terapanth doctrines.
   • Author's Evidence: The author provides instances where Terapanth scholars distort the meaning of scriptural passages (e.g., misinterpreting a passage from the Thananga Sutra to claim that giving to the unworthy is a sin and that all but their sadhus are unworthy). He also points out the logical inconsistencies and manipulative rhetorical tactics used by Terapanth to support their claims.

6. The Concept of "Ahimsa" (Non-violence):

   • Terapanth Doctrine: Terapanth interprets ahimsa extremely literally and abstractly, leading to the conclusion that virtually all actions are violent and therefore sinful. They focus on the violence done to one-sensed beings in everyday activities, making any form of compassion seem problematic.
   • Author's Rebuttal: The author argues that ahimsa in Jainism is a principle that must be understood contextually and practically. While avoiding intentional harm is paramount, the unintentional harm caused by living itself is viewed differently. He reiterates that the core of Jainism is compassion, and their extreme interpretation undermines this fundamental tenet.

7. Critique of Terapanth's "Self-Serving" Logic:

   • The author criticizes Terapanth sadhus for maintaining loopholes for their own activities while condemning others. For example, they condemn agricultural practices as sinful but accept food prepared by householders. They condemn travel but engage in vihar (wandering). They condemn attachment to the body but perform pratikshanan (dusting cloths) and seek medical help when ill.
   • The author highlights that Terapanth sadhus often use the excuse of "not being the direct doer" or "following tradition" to justify their actions, while strictly condemning similar or less severe actions by others.

Testimonials and Supporting Evidence:

• The book includes excerpts from letters and articles from other publications (like "Tarun Jain") and individuals ("Bhagn Hriday," "Thali Vasi," Shri Chimanlal Chakubhai Shah) that echo similar criticisms of Terapanth's rigid, self-serving, and un-Jain-like doctrines. These testimonials reinforce the author's arguments by presenting independent observations and criticisms.
• The author makes extensive use of scriptural references from various Jain texts (Sthananga Sutra, Uttaradhyayan Sutra, Acharanga Sutra, Gyata Sutra, Upasaka Dasanga Sutra, Bhagavati Sutra, Prabhakar Vyakarana Sutra, Shvadakashik Sutra, Ray Pasheni Sutra) to support his points and refute Terapanth's interpretations.

Conclusion: The book "Jain Darshan me Shwetambar Terahpanth" is a strong critique of the Terapanth sect's theological and practical deviations from mainstream Jainism. The author presents a well-researched argument, supported by scriptural evidence and contemporary testimonials, to demonstrate that Terapanth's core tenets, particularly their views on compassion, charity, the equality of all life, and the interpretation of scriptures, are fundamentally flawed and detrimental to the essence of Jain philosophy. The book serves as a call to the Jain community to be aware of these misrepresentations and to uphold the true spirit of Jainism, which is rooted in compassion and ethical conduct.