Jain Dharm Ki Parampara

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This book, "Jain Dharm Ki Parampara" (The Tradition of Jainism), authored by Narayanlal Kachara, delves into the history, philosophy, and evolution of Jainism, presenting a broad overview from its ancient origins to later developments and global spread.

I. The Cosmic Time Cycle (Kal Chakra)

• Jainism posits an eternal and cyclical universe, with no beginning or end.
• This cycle is divided into two phases: Avasarpini (descending time) and Utsarpini (ascending time).
• Each phase consists of six periods called "Āra".
• Avasarpini progresses from periods of increasing happiness and well-being to those of decline. The first three Āras are characterized by increasing perfection and joy (Sushama Sushama, Sushama, Sushama-Dushama), while the latter three are marked by increasing suffering and hardship (Dushama-Sushama, Dushama, Dushama-Dushama).
• Utsarpini reverses this trend, moving from hardship to increasing happiness.
• The total duration of a Kal Chakra is twenty koti-koti sagaras (a vast, incalculable unit of time).
• The initial period, Sushama-Sushama, describes a time of extreme bliss, with inhabitants living for three palyas, being ten feet tall, eating minimally, experiencing no premature death, and enjoying a highly agreeable environment with fragrant and nutritious substances.
• As time progresses through the Āras, the duration of life, physical stature, and the pleasantness of food and environment decline. This leads to the emergence of concepts like "Kalpa Vrikshas" (wish-fulfilling trees) and eventually necessitates social structures.

II. The Emergence of Social Structures and the First Tirthankara

• The text details the transition from an early, idyllic phase to a "Karm Bhumi" (action-oriented land).
• The breakdown of the "Yaugali**k" (couple-based) system, coupled with population growth and resource scarcity, led to conflict and the development of the "Kul" (clan) system.
• Kulakaras emerged as leaders responsible for maintaining order and dispensing justice, with increasingly severe methods of punishment (Hakar, Makar, Dhikkar).
• The inadequacy of Kalpa Vrikshas and increasing conflict prompted the need for a more structured leadership.
• Lord Rishabhadeva, the first Tirthankara, was declared king by his father, Nabhi.
• Lord Rishabhadeva is credited with establishing the foundational aspects of civilization: founding cities (like Vinita-Ayodhya), establishing governance, creating a council, an army, a legal system, and introducing agriculture, the use of fire, cooking, defense (Asi Karma), trade (Masi Karma), the concept of marriage, village organization, and art and sciences.
• He taught the five Mahavratas for ascetics and the twelve Vratas for householders.
• His son, Bharat, unified the land, which subsequently became known as Bharat (India). His brother, Bahubali, achieved spiritual enlightenment through renunciation after a conflict.
• Lord Rishabhadeva attained Nirvana six days before the end of the third Āra of the Avasarpini cycle.

III. The Twenty-Three Successors and Historical Figures

• The text lists the 23 Tirthankaras who followed Lord Rishabhadeva, including prominent figures like:
  • Ajitnath
  • Sambhavanath
  • Parshvanatha: Considered a historical figure born in 877 BCE and attaining Nirvana in 777 BCE. He preached the Chaturyama Dharma (Ahimsa, Satya, Asteya, Aparigraha).
  • Mahavira: The 24th and last Tirthankara, born in 599 BCE and attaining Nirvana in 527 BCE. He attained enlightenment at the age of thirty, with a severe ascetic practice of twelve years and six months. He established the Shraman Sangh (monastic order) and Shravak Sangh (lay followers).

IV. The Two Major Traditions: Digambara and Shvetambara

• The text outlines the schism within Jainism into the Digambara and Shvetambara traditions.

• The division is traced back to historical events, including a great famine and differing interpretations and compilations of scriptures.

• Digambara Tradition:

  • Initially known as the Mula Sangh.
  • Emphasizes celibacy and nudity for ascetics.
  • Key developments include the establishment of various Ganas (sub-schools) and Gachhas (lineages).
  • Mentions the Kashtha Sangh and Dravida Sangh, with the latter being associated with the spread of the worship of Goddess Padmavati.
  • The rise of Bhattaraks is noted, characterized by a departure from strict asceticism.
  • The Tarana Swami movement opposed idol worship.
  • The Digambara Terapanth (also known as Mumukshu Sangh or Shuddha Amnaya) emerged with an emphasis on pure philosophy (Nishchay Naya), supported by scholars like Pandit Banarsi Das, Pandit Todermal, and Kanji Swami.
  • The Bispanti (Twenty-Pants) lineage is seen as influenced by political circumstances and adopting certain Hindu practices.
  • The monastic tradition was revived in the 20th century by Acharya Shantisagar.

• Shvetambara Tradition:

  • Initially, ascetics wore minimal clothing (a loincloth) and later adopted white garments.
  • The practice of adorning idols with clothes and ornaments developed.
  • The rise of Chaityavas (monastic residences within temples) led to a more relaxed asceticism.
  • Key Gachhas (lineages) are mentioned, including Upakesha, Kharatara, Tapa, Parshwachandra, Sardhapaurnamiya, Anchala, and Agamic Gachhas.
  • Lauka Shah led a reform movement against the perceived laxity of the Yati section of the Shvetambara tradition, advocating for adherence to scriptural principles and opposing idol worship.
  • This led to the formation of the Lauka Gachha, which later evolved into the Sthanakavasi tradition, emphasizing austerity and organizational purity.
  • The Sadhumargi tradition is another branch of the Sthanakavasi movement.
  • The Terapanth within the Shvetambara tradition was founded by Acharya Bhikshu, emphasizing strict adherence to conduct and a unified philosophy.

V. The Spread of Jainism in India and Abroad

• Jainism spread throughout India by the end of the 3rd century CE, reaching as far south as Karnataka and Tamil Nadu, and west to Gujarat and Rajasthan.
• During the Gupta period (320-520 CE), Jainism was active in various regions, including Bengal, Uttar Pradesh, and Punjab.
• From the 3rd century CE onwards, Jainism flourished in southern India, particularly in Kannada-speaking regions, with support from dynasties like the Ganga, Kadamba, and Chalukya.
• The text mentions the presence of Jainism in Sri Lanka from the 4th century BCE.
• In the 6th-7th centuries CE, Jainism faced persecution in the Tamil region from Shaiva and Vaishnava movements.
• The Rashtrakuta kings (8th-10th centuries) were tolerant and many followed Jainism, with approximately one-third of the population adhering to its principles.
• The Rajput period (10th-13th centuries) saw continued tolerance, with Gujarat becoming a major stronghold of Jainism, featuring rulers like Kumarpala and scholars like Acharya Hemachandra.
• The arrival of Islam in the 13th century led to a decline in Jainism's influence, though it maintained its presence in key regions.
• Mughal emperors like Akbar and Jahangir showed respect for Jain gurus, while Shah Jahan and Aurangzeb were less tolerant.
• The 18th century witnessed persecution of Jains in Rajput states, including the brutal killing of Pandit Todermal.
• The book highlights the historical presence of Jainism in various regions of India, mentioning specific rulers and dynasties that supported the faith in Bihar, Odisha, Bengal, Gujarat, Rajasthan, Central India, Uttar Pradesh, and South India.
• Internationally, Jainism's influence is traced back to Lord Rishabhadeva's travels to regions like Balkh, Yavanas, and Suvarnabhumi.
• Jain traders and monks are credited with spreading Jain culture to Mesopotamia, Babylon, Africa, and Europe thousands of years ago, possibly even contributing to the foundation of Sumerian civilization.
• The text suggests the presence of Jain monks in Greece and other regions from ancient times.
• Emperor Samprati is said to have sent monks and royal figures to spread Jainism in Arabia, Iran, and other countries.
• The influence of Jainism extended to Mongolia, China, Tibet, Japan, North America, Australia, and Africa, with archaeological evidence suggesting the presence of Shramana culture in these areas.
• The text concludes by noting the ongoing study and research of Jainism in various countries and the efforts of Indian organizations and individuals in promoting Jainism abroad, including modern-day efforts by Samanis.

In essence, "Jain Dharm Ki Parampara" provides a comprehensive narrative of the Jain tradition, covering its philosophical underpinnings, historical development, the divergence of its major sects, and its far-reaching influence across India and beyond.