Jain Dharm Itihas Par Mugal Kal Prabhav

This is a comprehensive summary of the provided Jain text, focusing on the historical development and key figures of Jainism, with a particular emphasis on how external influences, including the Mughal period, shaped its practices and interpretations.

Jainism: An Ancient Tradition and its Evolution

The text begins by establishing Jainism as one of India's most ancient religions, historically referred to as the religion of the Shramanas. It highlights the deep roots of Jainism, linking its first Tirthankara, Rishabhanatha, to the Vedic deity Shiva, and mentioning the 22nd Tirthankara, Arishtanemi, as a cousin of Lord Krishna. It even notes the Jain belief that Lord Krishna will be the first Tirthankara in the next cycle of time. The 23rd Tirthankara, Parshvanatha (8th century BCE), is presented as a key figure who organized the tradition, with the city of Sarnath named after the 11th Tirthankara, Shreyansanatha, who was born nearby.

The Founding and Organization by Lord Mahavir

Lord Mahavir, the last Tirthankara, is credited with systematizing the Jain religion and tradition around 599 BCE. He established the "Chaturvidha Sangha" (four-fold community) comprising monks (Muni), nuns (Aryika), male lay followers (Shravaka), and female lay followers (Shravika). He also clarified the path to Kevala Jnana (omniscience). The term "Jain" itself, meaning "one who has conquered their senses," is attributed to Mahavir's era.

Key Acharyas and Their Contributions

The text then details the contributions of significant Jain Acharyas:

• Acharya Gautam Ganadhar: A chief disciple of Lord Mahavir, he is credited with preserving Mahavir's teachings in words and played a crucial role in the propagation of Jainism across the country after Mahavir's Nirvana.
• Acharya Kundakunda: Considered a supreme authority on Jain scriptures after Gautam Ganadhar, he holds a revered place in the Digambara tradition. He was the guru of Acharya Umāsvāmi and is known for his logical exposition of Jain principles in Prakrit, often within the context of contemporary philosophical thought. His works, such as "Pravachanasara" and "Samayasara," are highlighted.
• Acharya Umāsvāmi: Credited with writing the "Tattvartha Sutra" (also known as Moksha Shastra) around 200 AD. Notably, this is the first major Jain text written in Sanskrit, detailing the seven tattvas (elements) in ten chapters. It is accepted by both Shvetambara and Digambara traditions.
• Acharya Bhadrabahu: The last Shruta Kevali (one with comprehensive knowledge of the scriptures), he foresaw a severe famine in North India and led a migration of monks to South India. This migration is presented as the catalyst for the split between the Digambara and Shvetambara sects.
• Acharya Pujyapada (Devanandi): A highly respected scholar and Muni, he made significant contributions in medicine, grammar, and yoga. His ability to turn iron into gold through his foot-washing water is mentioned, along with his travel to Videha to see Jain Tirthankaras there.
• Acharya Virsena and Acharya Jinsen: These Acharyas are recognized for their commentary on the foundational Digambara texts like "Shatkhandagama" and "Kashayapahuda." Acharya Jinsen is also noted for his poetic talent and is mentioned as being contemporary to the Rashtrakuta king Amoghavarsha.
• Bahubali Gomateshwara: Revered as the son of Rishabhanatha, his immense statue at Shravanabelagola in Karnataka, built in 981 AD, is a significant landmark.
• Acharya Shrimāntunga: Known for the "Bhaktāmar Stotra," he was a learned and powerful Muni of the 11th century. The text explains that the "Bhaktāmar Stotra" was originally a profound exposition of Jain principles, but over time, its interpretation shifted towards seeking boons from deities.

The Division of Jainism: Digambara and Shvetambara

The text elaborates on the division of Jainism into the Digambara (sky-clad) and Shvetambara (white-clad) sects, tracing its origins to the migration led by Acharya Bhadrabahu. The core differences are highlighted as being more in conduct than in strict philosophical principles, with Digambaras being more austere. The text also touches upon the reasons for the division, including differing views on the attire of monks and the interpretation of ancient scriptures. The text also briefly mentions sub-sects within both traditions like Mandir Margi, Murti Pujak, Terapanthi, and Sthanakvasi.

External Influences and the Mughal Era

The text then shifts to discuss the impact of historical periods on Jainism, mentioning the patronage of Jainism by dynasties like the Gangas, Kadambas, Chalukyas, and Rashtrakutas in South India. The Gupta period is also noted with the conversion of King Kharavel of Kalinga.

The Mughal period is analyzed in detail, with a critical perspective on the role of Brahmins in aligning with ruling powers. The text argues that Brahmins often flattered rulers, even declaring Akbar a divine incarnation to gain favor. It suggests that while Sanskrit saw development under Mughal emperors like Akbar, Jahangir, and Shah Jahan, this was often driven by the Brahmins' desire for patronage. The text critically examines Akbar's personal life and his interactions with various religions, including Jainism.

The text points out that Akbar was initially influenced by Jainism, adopting some of its practices like Surya Sadhana. However, it claims that the influence of Brahmanical Bhakti traditions and Mughal court life led him away from the core tenets of Jainism. The pressure to conform to the dominant Bhakti Yoga, which emphasized devotion to deities and seeking boons, is highlighted as a factor that led Jain scholars to adapt their teachings, potentially diluting their original philosophical depth. The interpretation of the "Namokar Mahamantra" and "Dev Darshan Stotra" is presented as having been altered during this period to align with more prevalent devotional practices, becoming a means to seek favors from deities rather than pure spiritual development.

The text also contrasts the emphasis on seeking divine intervention in later Hindu traditions (exemplified by the "Jai Jagdish Hare" aarti) with the emphasis on self-reliance and inner strength in Vedic traditions like the Gayatri mantra.

The era of Aurangzeb is described as a period of extreme religious persecution, where Sanskrit's influence waned, and Hindi gained prominence. Aurangzeb's brutal policies, including forced conversions and the execution of Guru Tegh Bahadur for refusing to convert, are highlighted. The text asserts that temples were destroyed, and Jain and Vedic cultures, which were aimed at human flourishing, were severely impacted and potentially corrupted by fear.

The emergence of Sikhism is discussed in the context of its founding by Guru Nanak, who advocated for a path free from caste, idol worship, and ritualism, drawing parallels with Sufism. The text suggests that Sikhism, while influenced by both Vedanta and Sufism, ultimately established its own distinct identity.

The text also briefly mentions Osho (Chandra Mohan Jain), a modern spiritual teacher, highlighting his critiques of institutionalized religion and his reinterpretation of the concept of Sannyasa, emphasizing living a full life with responsibilities while practicing meditation and self-awareness.

Critique of Contemporary Jain Practices

The latter part of the text offers a strong critique of contemporary Jain religious practices. It argues that current Jain worship methods, particularly the emphasis on idol worship and offering water to deities in temples, are approximately 600-700 years old and were adopted during the Mughal period as a means of survival and assimilation. The text claims that these practices deviate from the original Jain principles, which involved practices like "Surya Sadhana" (Sun worship) and drawing sustenance and power directly from solar energy. It suggests that the focus has shifted from inner spiritual development and achieving divine powers through self-discipline to seeking material benefits and blessings from deities through rituals. The text urges Jain scholars to break free from this "herd mentality" and promote the original, authentic knowledge of Jainism.

In essence, the text provides a historical overview of Jainism, tracing its origins, key figures, and internal divisions, while critically examining how external pressures, particularly during the Mughal era, may have led to alterations and adaptations in its practices and philosophical interpretations, urging a return to its ancient roots.