Jain Dharm Ka Prasar

Here is a comprehensive summary of the Jain text "Jain Dharm ka Prasar" by K. Rushabhchandra:

Jainism's Ancient Roots and Evolution

The book "Jain Dharm ka Prasar" (The Propagation of Jainism) by K. Rushabhchandra traces the historical spread and evolution of the Jain faith. It begins by dispelling the misconception that Jainism was a branch of Buddhism or an offshoot of Hinduism. Modern scholarship, the author argues, increasingly points to Jainism's profound antiquity, with traces visible even in prehistoric times, predating figures like Lord Mahavir and Parshvanath.

Names and Traditions:

Jainism has also been known as Ārhat and Nirgrantha. During Mahavir's time, it was primarily called Nirgrantha Dharma, as evidenced by Pali and Ardhamagadhi literature. The term "Shraman" is also associated with Jainism, although it encompassed a broader ascetic tradition, including Buddhists and Ājivikas. Jainism, as a Shraman tradition, has always emphasized renunciation and detachment. This stands in contrast to the Vedic, ritualistic, and caste-based "Pravritti-pradhān" (activity-oriented) tradition that also existed in India from the Rigvedic period. The Rigveda itself reflects both the "Nivritti" (renunciatory) and "Pravritti" paths and acknowledges an age-old opposition between Shramanas and Brahmins.

The First Tirthankara and the Origins of India:

According to Jain scriptures, the first Tirthankara, Lord Rishabh (also known as Adinath), was born to Nabhi and Marudevi. He is credited with establishing foundational societal structures like agriculture, crafts, and commerce, and importantly, with preaching the Dharma. Jain tradition states that the country was named Bharatvarsha after his eldest son, Chakravarti Bharat, a fact also corroborated by Hindu Puranas. Rishabhdev is described as a severe ascetic, often depicted nude with matted hair, a description that aligns with artistic representations and even finds echoes in non-Jain literature. His connection to the ancient "Vataraśanā" Shramanas, mentioned in the Rigveda, further supports Jainism's deep historical roots. The discovery of nude sculptures in the Indus Valley Civilization, with bull imagery, strengthens the argument for Jainism's existence even before the Vedic period.

Early Historical Evidence and Other Tirthankaras:

While concrete historical evidence for other Tirthankaras is scarce, the Yajurveda mentions Rishabhdev, Ajit, and Arishtanemi. Lord Nemi, the 22nd Tirthankara, is identified as a cousin of Krishna, with his spiritual practice and liberation occurring at Girnar. His historical period can be linked to the Mahabharata era. Parshvanath, the 23rd Tirthankara, born in Varanasi and achieving liberation at Sammet Shikhar, had his doctrine known as "Chaturyama." His tradition was influential, with figures like Bappa, Gautama Buddha's uncle, being followers of the Nirgrantha sect. Lord Mahavir's father was also associated with this lineage, indicating the strength of the Nirgrantha sect even before the rise of Buddhism.

Lord Mahavir's Era and Spread:

Lord Mahavir, the 24th and last Tirthankara, revolutionized the existing Chaturvow (four vows) of Parshvanath into the five Great Vows. He traveled extensively through regions like Anga, Vanga, Magadha, Videha, Kalinga, Kashi, Kosala, and Vatsa, spreading Jainism. His association with prominent rulers like Shrenik Bimbisar and Ajatashatru of Magadha, and Chetak of Vaishali, greatly facilitated the faith's dissemination. The presence of Lichchavi and Mallaki kings at Mahavir's Nirvana further confirms their adherence to Jainism.

Post-Mahavir Period and the Rise of Sects:

Jainism continued to have strong ties with Magadha's emperors, including the Nanda dynasty. Chandragupta Maurya is believed to have become a disciple of Bhadrabahu and embraced Samadhi-marana (death by meditation). Emperor Samprati is lauded as a "Jain Ashoka" for his extensive propagation of Jainism.

The faith faced significant schisms, most notably the emergence of the Shvetambara and Digambara traditions around the first century CE. While the exact timing and reasons are debated, doctrinal differences and changing circumstances led to this division. The oral transmission of scriptures, preserved through various recitations (Vachanas), eventually led to their written compilation, further solidifying the sectarian divide.

Besides the Shvetambaras and Digambaras, the Yapaniya sect emerged in South India as a blend of the two. The Digambara tradition later diversified into various sub-sects like the Sena, Nandi, Deva, and Simha Sanghas, with the Mula Sangha being the oldest. Similarly, the Shvetambara tradition saw the formation of numerous Gachhas (schools or orders) like the Brihadgachha, Kharataragachha, and Tapagachha.

Regional Spread and Influence:

The book details the spread of Jainism across various regions of India:

• Bihar: Due to Mahavir's extensive travels and the Nirvana of twenty Tirthankaras at Sammet Shikhar, Bihar holds a central place in Jain history. The Saraak community in Manbhum and Singhbhum continues this tradition.
• Bengal: Mahavir also traveled through Radh (Western Bengal). Early disciples like Bhadrabahu were from North Bengal, and the names of their disciples' branches reflect local place names. Jain influence is evident from inscriptions and sculptures dating back to the Gupta and Pal periods.
• Ujjain and Mathura: Mathura served as a significant Jain center from the 2nd century BCE to the 10th century CE, with evidence from inscriptions, stupas, and the mention of the Panchastupa lineage.
• Gujarat: Jainism's presence in Gujarat is linked to the First Century CE, with significant sites like Girnar and the Valaabhi Vachana in the 5th-6th centuries CE. The Solanki dynasty, particularly rulers like Siddharaj and Kumarpal, along with the great scholar Hemchandracharya, ushered in a golden age for Jainism in Gujarat. The renowned Dilwara temples on Mount Abu are testaments to this era.
• Rajasthan: Jainism's presence in Rajasthan dates back to before the Mauryan period, as evidenced by the Barlī inscription from the 5th century BCE. Numerous temples and inscriptions highlight the support from Rajput rulers, despite their primary affiliations with Vishnu and Shiva. Jain scholars and patrons played significant roles in art, literature, and even administration.
• South India: The spread of Jainism to South India is attributed to Bhadrabahu and his disciples, with Chandragupta Maurya's embrace of Jainism at Shravanabelagola marking a significant event. The influence of Jainism in Tamil literature, evidenced by works like the Kural and the epics like Silappatikaram, is profound. The Kalabhra period (5th-7th centuries CE) was a golden age for Jainism in the South, with Jain kings and scholars like Akalankacharya leaving a lasting legacy. However, the rise of Shaivism and Vaishnavism led to a decline in Jainism's prominence.
• Andhra Pradesh: Mahavir visited Kalinga (present-day Odisha), where Jainism flourished during the Nanda period and received significant patronage from King Kharavela. Inscriptions in the Udayagiri-Khandagiri caves attest to this. Jain literature, though less preserved, was undoubtedly created in Andhra Pradesh.
• Karnataka: Jainism became the dominant religion in Karnataka from the 2nd to the 13th centuries CE, profoundly influencing its life, literature, art, and philosophy. The Gangas, Kadambas, Rashtrakutas, and Hoysalas were patrons of Jainism, with the construction of the colossal Gomateshwara statue being a prime example. Prominent scholars and poets like Simhanandi, Pujyapada, Akalankacharya, and Gommata Muni contributed significantly to Kannada Jain literature.

Recent Developments and Challenges:

The book also touches upon later developments, including the emergence of anti-idolatry movements within Shvetambara Jainism, leading to the formation of the Dhundhiya and Sthanakvasi sects. The Terapanthi sect also emerged from the Sthanakvasi tradition. In the Digambara tradition, the Taran Panth, which prohibits idol worship, was established.

The author concludes by reflecting on the current decline of Jainism in terms of numbers and influence. He attributes this to a dwindling number of great personalities, a weakening of past generosity and selfless service, a stagnation in adapting to the changing times, and a disconnect between theoretical principles like Anekanta and Syadvada and their practical application in social and religious life. He highlights the encroachment of household duties into monastic life and vice versa, leading to a weakening of traditional boundaries. The author questions the validity of anti-agricultural teachings, given that the first Tirthankara himself preached agriculture, and calls for introspection and a rediscovery of the core principles that can revitalize the faith.

In essence, "Jain Dharm ka Prasar" presents a comprehensive historical overview of Jainism's diffusion and its enduring impact on Indian culture, while also acknowledging the challenges it faces in the present era.