Jain Dharma Ka Prachin Itihas Part 2 - Book Summary

Here is a comprehensive summary of the provided Jain text, "Jain Dharma ka Prachin Itihas Part 2" by Balbhadra Jain, based on the provided pages:

Book Title: Jain Dharma ka Prachin Itihas Part 2 (Ancient History of Jainism Part 2) Author: Balbhadra Jain Publisher: Gajendra Publication Delhi

This summary focuses on the historical and philosophical context of Jainism, particularly concerning Lord Mahavir and the tradition of the Sangha, as presented in the initial chapters and introduction of the book.

Overall Theme: The book, in its second part, delves into the ancient history of Jainism, with a particular focus on Lord Mahavir and the lineage of his spiritual tradition (Sangh-parampara). It aims to establish the antiquity and profound principles of Jain Dharma by contrasting it with other contemporary cultures and highlighting the key figures and concepts within the tradition.

Introduction (Prastavana):

Culture as Progress: Culture is described as a process of human development, encompassing refinement of character, civilization, conduct, simple attire, and lifestyle.
Two Ancient Indian Cultures: Ancient India was characterized by two flowing cultural streams: Vedic (Brahminical) and Avaidic (Shramanic).
- Vedic Culture's Decline: Vedic culture, when followed by Brahmins devoted to Brahmavidya (knowledge of the Supreme Being), remained pure. However, with the rise of desires for pleasure and worldly ambition, it deviated from its original principles, turning towards rituals like dry Yajna and neglecting true spiritual knowledge.
- Shraman Culture's Essence: Shraman culture is rooted in the concept of "Samata" (equanimity) and "Saman" (equality). It refers to a state of being free from attachment and aversion, a state of profound peace, or a practitioner who maintains an equal attitude towards friends and foes. The term "Shraman" itself is derived from the root "shram," implying exertion in self-discipline and spiritual practice. These individuals renounce possessions, worldly ties, and even detachment from their own bodies, engaging in ascetic practices in forests. They control their desires, remain undisturbed by hardships, subdue their senses, and control their passions. They are also described as those who shed external and internal attachments through penance and remain dedicated to self-realization, knowledge, and virtue. They are characterized by equanimity in all circumstances – good or bad deeds, virtuous or sinful states, life or death, happiness or sorrow, and success or failure in spiritual practice.
Characteristics of a True Shraman:
- They have a mind that is not inclined towards sin.
- Their vision is equal towards loved ones and strangers.
- They understand that just as they dislike suffering, all beings also dislike it.
- They do not harm others, cause distress, or incite others to harm.
- They remain equal in the face of honor and dishonor.
Acarya Kundakunda's Definition: Kundakunda defines a Shraman as one who is equal in attitude towards enemies and relatives, equal in happiness and sorrow, equal towards gold and lead, and equal in life and death. Such a person is called a Shraman.
The Ideal Shraman: The text quotes the Sthanaanga Sutra, describing a Shraman as someone who resides in places like a serpent's dwelling (caves), is immovable like a mountain, insatiable in their pursuit of penance and spiritual contemplation like fire (which is never satiated by consuming wood), profound like the ocean, unsupported like the sky, wandering unpredictable like a bee, disturbed by worldly sorrows like a deer, patient like the earth, detached from bodily pleasures like a lotus, illuminating like the sun without discrimination, and unhindered in their movement like the wind. These ideal Shramanas are honored in the world.
Five Types of Shramanas: According to the Anuyogadvara, Shramanas are categorized into five types: Nirgrantha, Shakya, Tapasa, Geruya, and Ajeevaka.
- Nirgrantha: Those who remove internal and external attachments, are free from desires, and follow the Jin Shasta (teachings of the Jinas) are called Nirgranthas.
- Shakya: Disciples of Buddha are called Shakyamuni.
- Tapasa: Those with matted hair who live in forests are called Tapasas.
- Geruya: Those wearing saffron-colored clothes are called Dandis.
- Ajeevaka: Followers of Gosala's philosophy are called Ajeevakas.
Nirgrantha's Superiority: The Nirgrantha Shramanas hold the highest status due to their rigorous renunciation and penance, their adherence to knowledge and wisdom. They are the symbols of Shramanic culture.
Founder of Shraman Culture: The prime founder of Shraman culture is considered to be Lord Rishabhadeva, the son of King Nabhiraya and Queen Marudevi. The country, Bharatvarsha, is named after his eldest son, Bharat.
Vedic Mention of Shramanas: The Vedic literature also mentions Shramanas in a similar context. The Bhagavat Purana describes Shramanas as content, compassionate, friendly, peaceful, restrained, patient, dwelling in the Self, and possessing an equal outlook. The text also notes that Vatarashana Shramanas (those who wear only air or are unclothed) are masters of self-knowledge, peaceful ascetics, and attain the Brahma Loka through upward journey. The Rigveda also mentions Vatarashana munis and their seven classifications, with Rishabhadeva being the chief among them, having incarnated to teach the Arhat Dharma.
Rishabhadeva and Keshin: The text draws a comparison between the Vedic Rishis and the Vatarashana munis. While Vedic Rishis were often householders engaged in rituals and seeking worldly desires, the Vatarashana munis were ascetics, detached from the body, practitioners of severe penance, living in forests and caves, and wearing only air. The Rigveda's mention of "Keshin" (one with hair or matted locks) in conjunction with "Vrishabha" (Rishabha) is highlighted, suggesting a connection between Keshin, Vatarashana munis, and Lord Rishabhadeva's practices.
Antiquity of Shraman Culture: Shraman culture is presented as older than the Vedas, citing the mention of Tirthankaras like Rishabhadeva, Ajitanatha, and Neminatha in Vedic texts. Even if the Vedas are considered to date back 1500 years before the Christian era, Shraman culture remains ancient.
Rishabhadeva's Jata (Matted Hair): Jain art often depicts Rishabhadeva with matted hair, supported by texts like Tiloy Pannatti.
Keshin and Rishabha: The text notes the interconnectedness of "Keshin" and "Rishabha," citing a Rigvedic mantra where both are mentioned together, suggesting their identity.
Contribution of Shraman Culture: Shraman culture's significant contributions to Indian culture include principles like Ahimsa (non-violence), Aparigraha (non-possession), Anekanta (non-absolutism), and Ahimsa-parigraha-avadhakaya (non-violence, non-possession, and restraint of the body). Lord Rishabhadeva is recognized as the founder and sustainer of this tradition. His followers, the 23 Tirthankaras, propagated and expanded this culture.
Historical Tirthankaras: The historical nature of the last three Tirthankaras – Neminath, Parshvanatha, and Mahavir – is acknowledged. Neminath, a cousin of Lord Krishna, renounced marriage for the sake of Ahimsa. Parshvanatha, son of King Vishvasena and Queen Vama Devi of Varanasi, attained self-realization through penance and spread Shraman culture through his teachings in various regions.
Lord Mahavir: Lord Mahavir, 250 years after Parshvanatha, renounced worldly life in his youth to pursue self-realization. He became omniscient and established the principle of "Live peacefully and let others live peacefully." His teachings, rooted in Ahimsa and Anekanta, resolved contradictions, fostered equality, and promoted world peace, countering the violence of sacrifices.
Mahavir's Influence: Mahavir's teachings not only spread Ahimsa but also led many to embrace it as their life's ideal.
Post-Mahavir Tradition: After Mahavir, the Shraman tradition continued through his disciples, propagating his principles. The text mentions the division of the Nirgrantha tradition into two sects (Nigrahanth Shravak Sangh and Shvetapat Shravak Sangh) due to a twelve-year famine. The former later became known as the Moola Sangh.
Focus of the Book: The book aims to introduce the acharyas, scholars, bhattaraks, and poets of the Mahavir Sangh tradition.
Importance of Historical Material: The text emphasizes the significance of inscriptions, copper plates, praise texts, book dedications, patron lists, and idol inscriptions as sources for historical writing, aiding in resolving complex issues. The compilation of such historical material is deemed essential.
Challenges in Historical Research: The author highlights the difficulties faced by scholars in compiling materials, determining the timelines of scholars due to scattered information, and the lack of social and financial support for such endeavors.
Author's Motivation and Process: The author, Parmanand Jain Shastri, was motivated by the 2500th Nirvana Mahotsava of Lord Mahavir and encouraged by Dr. Darbari Lal and others. He consulted numerous texts and utilized archaeological resources. The book presents information on approximately seven hundred acharyas, scholars, bhattaraks, and poets.

Chapter 1: Situation Before Mahavir's Time (Mahavir se purva desh-kaal ki sthiti)

A Period of Turmoil: Approximately 2600 years ago, India was in a state of great distress. Violence, falsehood, exploitation, hypocrisy, and immorality were rampant. The atmosphere was chaotic and oppressive.
Suppression of Shraman Culture: The dominance of Brahminical culture was overshadowing the Shramanic tradition.
Caste System and its Corrupting Influence: The arrogance of the caste system corrupted Brahmins, leading to vices like envy, ego, greed, ignorance, inertia, cruelty, and deceit.
Degeneration of Dharma: Dharma became associated with polytheism and distorted practices. Instead of true spirituality, religious rituals like animal sacrifice in Yajna became central. It was declared that violence in Vedic Yajna was not violence but Ahimsa.
Human Rights Violations: Human rights were violated daily. Individual dignity was lost. Brahmins held exclusive authority in religious matters and enjoyed special privileges. They were exempt from capital punishment, even for severe crimes, while others faced death for minor offenses.
Loss of Faith: People lost faith in religion, which had become a tool of politics. Religious leaders were seen as contractors of faith.
Suffering of Animals and Humanity: Animals suffered immensely from sacrifices, and humanity groaned under the weight of injustice. Human consciousness was paralyzed.
Deterioration of Women's Status: Women's social status was dire. They were denied religious rights and higher education, with strict injunctions like "A woman does not deserve freedom."
Discrimination Against Shudras: Women and Shudras were denied the right to study the Vedas. Shudras were treated like animals, denied religious rights, and their shadow or touch caused ritual impurity. Shudras faced severe punishments, including death, for listening to or memorizing Vedic verses.
State of Parshvanatha's Tradition: Even though 200 years had not passed since the Nirvana of the 23rd Tirthankara Parshvanatha, his tradition (Sangh) was in a deplorable state. The Jain Sangha was not immune to the influence of prevailing rituals. Caste and Varna distinctions had infiltrated, and superstition, violence, and rigid customs marked religious practices. Apathy had set into the Shramanas of Parshvanatha's lineage.
Political Instability: The political landscape was also turbulent. While some republics offered relative peace, the violence of ritualistic sacrifices persisted.
Need for a Revolutionary Leader: There was a dire need for a leader with self-strength who could revolutionize the situation, oppose ritualistic violence, instill the spirit of Ahimsa, redefine dharma, and alleviate people's suffering.
Mahavir's Advent: The emergence of Mahavir was a response to this crisis of excessive injustice, tyranny, and unrighteousness.

Chapter 1: Birthplace of Lord Mahavir (Bhagwan Mahavir ki Janmabhoomi)

Vaishali: Lord Mahavir's birthplace was Vaishali, the capital of Videha country, currently known as Basarh.
Significance of Vaishali: Vaishali was a prominent capital of a powerful republic. Its name might be derived from its vastness, requiring its walls to be expanded thrice. It had many subsidiary towns that enhanced its splendor.
Lichhavis: The dominant clan of the Vajji confederacy was the Lichhavis, a respected Kshatriya lineage known for their valor, courage, steadfastness, truthfulness, and prowess. They had strong organizational structures, customs, and governance. They were described as handsome, radiant, adorned with fine clothing and jewelry, mutually supportive, just, fearless, selfless, and united. They made decisions through mutual deliberation.
King Chetaka: King Chetaka was the chief of this republic. His wife was Bhadra, a learned and virtuous woman. Chetaka had seven daughters and ten sons.
Mahavir's Maternal Relatives: Trisala (Mahavir's mother) was married to King Siddhartha of Kundapur. Other sisters of Trisala married prominent kings in different regions. Jyeshtha and Chandana remained celibate and later became disciples of Lord Mahavir, with Chandana becoming a prominent leader (Ganini) of the Sangha.
Vajji Confederacy: The Vajji confederacy included various tribes like Vrjji, Lichhavi, Jnatrika, Videha, Ugra, Bhoga, and Kaurava.
Vaishali's Governance: Villages had their own chiefs called "kings." The Lichhavis had many kings, each with subordinate officials. They governed independently but conducted state affairs through a council. Nine prominent kings likely formed the ruling council, and their coronation involved sacred water.
Vratyas of Vaishali: Most residents of Vaishali were Vratyas, followers of the "Mahanta" (Great Being). Lord Parshvanatha's tradition was prevalent among them.
Mahavir's Birthplace: The village of Vasukund near modern Basarh is traditionally believed to be Mahavir's birthplace. Excavations at Vaishali revealed a seal with "Vaishali Nagara Kude," supporting this claim.
Kshatriya Kundapura: West of Vaishali, across the Gandaki River, lay Kshatriya Kundapura, the capital of the Jnatrika clan. King Siddhartha, the leader of the Jnatrikas, was a virtuous and valiant ruler, a follower of Lord Parshvanatha. He married Trishala, King Chetaka's daughter.

Chapter 1: Mahavir's Birth (Mahavir ka Janm)

Celestial Descent: Lord Mahavir's soul descended from the Pushpottara Vimana in Achyuta Kalpa and was conceived in the womb of Trishala Devi on the sixth day of the bright fortnight of Chaitra, under the Hast nakshatra.
Trishala's Dreams: On that night, Trishala Devi saw sixteen auspicious dreams, interpreted by King Siddhartha as the birth of a heroic son who would be a propagator of the Tirth and bring welfare to the people.
Prosperity in Siddhartha's Home: After Mahavir's conception, Siddhartha's household experienced immense growth in wealth and prosperity.
Birth of Mahavir: Nine months and twelve days later, on the thirteenth day of the bright fortnight of Chaitra, during auspicious planetary alignments and a favorable ascendant, Lord Mahavir was born.
Birth Celebrations: The news of the son's birth brought immense joy. The city was decorated with banners and flags. Music filled the air. The needy were generously gifted. The city rejoiced in the celebration of Mahavir's birth.
Indra's Abhishek: Gods and Indras celebrated Mahavir's birth festival and performed his birth consecration (Janma-abhishek) on Mount Meru.
Lord Mahavir's Name: Indra named the child "Vardhaman" due to the increase in prosperity.
Early Life and Qualities: From childhood, Vardhaman was exceptionally intelligent, courageous, brave, fearless, and possessed of three types of knowledge (Mati, Shruta, and Avadhi). He was beautiful, captivating, and radiant. His speech was naturally gentle and beneficial to the world.
Samyak and Sanmati: Two Charana munis, Sanjay (Jay Sen) and Vijay, doubted whether life takes another form after death. Upon seeing Vardhaman, their doubt was dispelled, and they affectionately named him "Sanmati."
Mahavir's Name: During a celestial gathering, the gods discussed Vardhaman's power. Sangama, a celestial being, tested him by transforming into a serpent. While other children fled in fear, Vardhaman fearlessly played with the serpent. Impressed by his valor, Sangama revealed his true form, bowed, praised him, and bestowed the name "Mahavir."
Mahavir's Gotra: Mahavir belonged to the Kashyapa Gotra. His brilliance illuminated Vaishali, making it comparable to Indrapuri (the city of Indra).

Chapter 2: Renunciation and Initiation (Vairagya aur Diksha)

Mahavir's Detachment: As Vardhaman grew into youth, his mind remained detached from worldly pleasures, despite the abundance of enjoyments available. He lived like a lotus in water, untouched by its impurities. He was aware of the dire circumstances of the time and felt no inclination towards state affairs.
Parental Pressure for Marriage: King Siddhartha and Queen Trishala encouraged him to embrace the path of a householder and sought to interest him in governing the kingdom. They arranged for his marriage with Yashoda, the daughter of King Jita-shatru of Kalinga.
Mahavir's Refusal of Marriage: Kumar Vardhaman refused marriage, becoming detached and inclined towards asceticism. This thwarted King Jita-shatru's aspirations.
Shvetambara Views on Mahavir's Marriage: The Shvetambara tradition holds differing views: some believe Mahavir married and had a daughter Priyadarshana, while others maintain he remained a celibate. The text cites scriptures like Kalpa Sutra and Samavayana Sutra to support these views, noting that 16 Tirthankaras lived as householders, while 5 (including Mahavir) renounced worldly life in their youth.
Digambara View: The Digambara tradition does not mention a marriage for Mahavir.
Mahavir's Renunciation: Vardhaman, at the age of 28 years, 7 months, and 12 days, contemplating the impermanence and helplessness of the world, resolved to take initiation. He left the city in a palanquin named Chandaprabha, and on the tenth day of the dark fortnight of Margashirsha, under the Hast Uttara nakshatra, in the afternoon, he took initiation (Diksha) with a six-day fast.
Adoption of Digambara Observances: He bowed to the Siddhas, sat under an Ashoka tree facing north, renounced all external and internal possessions, discarded his precious clothes and ornaments, and performed five types of hair-pulling (Pancha-murtis) to achieve Jina-Diksha.
Attainment of Manahparyaya Knowledge: Upon initiation, he attained Manahparyaya knowledge.
First Food Offering: After his fast, he received food (sweetened rice) from King Kala of Kulgram (present-day Kuar village) with utmost devotion, marking the completion of his first day of penance. This act resulted in divine wonders at the King's home.
Continued Austerities: Vardhaman resumed his ascetic practices, wandering in remote forests, meditating in solitary places, and observing strict vows (28 Mulagunas). He endured all hardships with equanimity, demonstrating immense patience and tolerance.
Maha-Vira's Asceticism: Mahavir spent twelve years and five and a half months in asceticism, observing silence and adhering to principles of equanimity. He lived a life of hardship and discipline.
Incidents of Upasarga: While the Digambara tradition mentions Mahavir facing hardships and observances (upasarga), it doesn't detail them as extensively as the Shvetambara tradition. However, texts like Tiloy Pannatti refer to the Tirthankaras facing hardships. Uttar Purana narrates an incident where Mahavir, meditating in an Ujjain cremation ground, was tested by a wicked Rudra (Mahadeva) who manifested as various terrifying creatures and armies. Mahavir remained undisturbed, leading Rudra to acknowledge his greatness and name him "Mahavir."
Resilience and Steadfastness: Mahavir's ascetic life was marked by resilience and steadfastness, strengthening his resolve and earning him admiration for his courage and patience.
Equanimity: Mahavir maintained equanimity towards friends and foes, praise and blame, iron and gold, life and death. He conquered passions and moved freely like a lion.
Impact of His Monastic Life: Even during his period of silence, Mahavir's monastic life benefited many, offering refuge, salvation, and guidance. He wandered through cities like Shravasti, Kausambi, Varanasi, Rajgir, and Nalanda, perfecting his yogic practices.
Kausambi Incident: In Kausambi, an incident involving Chandana occurred where her devotion and offering of food led to her liberation from suffering.

Chapter 3: Keval Gyana (Omniscience)

Penance and Purity: Through ascetic practices and inner purification, Mahavir, while residing near Jambh Gram and meditating under a Shala tree by the Rijukula River, attained Kevala Gyana (omniscience).
Date of Keval Gyana: This enlightenment occurred on the tenth day of the bright fortnight of Vaishakha, during the third part of the day, when the moon was between the Hastottara nakshatras.
Destruction of Karmic Matter: By the fire of meditation, Mahavir destroyed the karmic impurities (ghati karma), revealing his inherent virtues.
Enlightened State: He became Kevali, Keval-darshi, possessing infinite power, and was known as Sayogi Jin (Enlightened Being with a physical body).
Impact of Keval Gyana: Upon attaining Keval Gyana, Mahavir perceived all substances simultaneously. His Ahimsa brought peace to all beings, even those naturally inimical to each other, who lived harmoniously in his presence.
Keval Gyana Kayanak: Gods like Indra came to celebrate his Keval Gyana, but his divine discourse (Divya Dhwani) did not commence immediately.
Reason for Delayed Discourse: The divine discourse, comprising nine categories of knowledge, requires the presence of Ganadharas (chief disciples). Mahavir's discourse was delayed for 66 days due to the absence of a Ganadhara.
Indra's Role in Finding a Ganadhara: Saudharma Indra couldn't summon a Ganadhara prematurely, as divine discourse is initiated only through someone who has accepted the Mahavrata.
Encounter with Indrabhuti: To resolve the delay, Saudharma Indra approached Indrabhuti, a learned Brahmin, in disguise. He presented a verse whose meaning was unclear to Indrabhuti. Indrabhuti agreed to explain it on the condition that the visitor become his disciple if he understood.
Indrabhuti's Conversion: Indra's plan succeeded. Indrabhuti, along with his brothers and their disciples, came to Mahavir's Samavasarana.
Mahavir's Teaching: After 66 days of silent wandering, Mahavir arrived at Vipulagiri in Rajgir. His arrival was met with reverence by gods and humans. A grand Samavasarana was created, a celestial assembly hall adorned with various artistic elements, divided into twelve sections. In this hall, all beings, including gods, Vidyadharas, humans, and animals, sat peacefully in their designated areas. Mahavir, adorned with thirty-four supernal attributes (atishayas), radiated peace and exemplified Ahimsa. His presence pacified all conflicts, and beings of opposing natures coexisted harmoniously. The public witnessing this display of unity among natural adversaries attributed it to Mahavir's influence.
Mahavir's Authority: The Samavasarana's magnificence, including the three-tiered umbrella signifying dominion over the three worlds, and the attendance of various Indras, highlighted Mahavir's divine authority. He remained four finger-breadths above the assembly, embodying detachment and self-realization.
Indrabhuti's Intellectual Journey: Indrabhuti, initially proud of his intellect, lost his arrogance upon witnessing the Samavasarana's splendor. He approached Mahavir with reverence, circumambulated him, bowed, and meditated on him. This led to the purification of his inner consciousness, awakening detachment, and inspiring him to embrace asceticism.
First Ganadhara: Indrabhuti Gautam, along with his brothers and five hundred disciples each, renounced worldly life and became Mahavir's first Ganadhara.
Indrabhuti's Knowledge and Powers: Upon initiation, Indrabhuti gained Mati, Shruta, and Manahparyaya knowledge. His doubts were resolved, and he acquired many spiritual powers (Riddhis). He was proficient in all four "Vedas" (or major divisions of Jain scripture: Prathamanuyoga, Karananuyoga, Charananauyoga, and Dravyanuyoga), was free from eight types of pride, controlled his senses, was tolerant of hardships, and protected the six Jiva Kayas (classes of living beings).
Composition of the Twelve Angas: Indrabhuti, empowered by Mahavir's presence and his own spiritual purity, composed the twelve Angas of the Jain scripture and the fourteen Purvas within a single moment.
Mahavir's Teaching Style: Mahavir's divine discourse, delivered on the first day of the first month of the first fortnight of the year, was profound, like the sound of a drum, and spread for a Yojana. It was articulated in eighteen major languages and seven hundred minor languages, understood by all beings. His discourse was free from the movement of the tongue, lips, or teeth, yet melodious and captivating, bringing joy and dispelling doubts.
Principles of Vir Shaasan: Mahavir's teachings emphasized refraining from sin, showing compassion rather than hatred towards sinners, and guiding them towards righteousness. His order welcomed women and Shudras into spiritual practice. Chandana was the first woman to be initiated and became the Ganini of the nuns.
Impact of Mahavir's Teachings: Many kings, princes, wealthy individuals, and householders were influenced by Mahavir's teachings, renounced their wealth, took initiation, and attained self-realization through penance.
Vardhaman's Disciples: King Shrenik's sons, including Akrur, Varishana, Abhayakumara, and Meghakumara, also renounced their royal lives and became ascetics. Their mothers and other royal women took vows.
First Discourse: Mahavir's first discourse occurred on the first day of the bright fortnight of Shravana, at sunrise, under the Abhijit nakshatra. This marked the beginning of the Sarvodaya Tirth.
Universality of Mahavir's Message: Mahavir's message was universal, intended to ferry all beings across the ocean of suffering. His teachings fostered individual growth and overall progress.
Core Principles: The core principles of Mahavir's teachings are Ahimsa (non-violence), Anekanta (non-absolutism/Syadvada), Swatantrata (freedom), and Aparigraha (non-possession). All these principles are fundamentally rooted in Ahimsa.
Mahavir's Nirvana: Lord Mahavir attained Nirvana in the grove of Pavapuri on the night following the fourteenth day of the dark fortnight of Kartika, at the age of seventy-two, after twelve years, five and a half months of Keval Gyana. Upon Mahavir's Nirvana, Gautam Indrabhuti attained Keval Gyana.
Post-Nirvana Celebrations: Gods celebrated Mahavir's Nirvana. The sky over Pavapuri lit up with lamps. Kings, including King Bimbisara (Shrenika), paid homage. The festival of Deepavali originated from this event, celebrating Mahavir's Nirvana for over 2500 years.
Nirvana Era: Mahavir's Nirvana occurred 527 years before the Christian era. The text mentions a debate regarding the Nirvan era, citing scholars like Pt. Jugalkishor Mukhtar and Muni Kalyan Vijay, who argue that the current Vikram Samvat began 470 years after Mahavir's Nirvana and is actually related to the death of King Vikram, who was an adversary of Shalivahana.

Subsequent Chapters Mentioned:

Chapter 2: Twelve Angas of Shrut and Shrutakevalis: This chapter would likely discuss the scriptures of Jainism, their structure, and the lineage of scholars who possessed complete knowledge of the Angas (Shuta-kevalis). It mentions figures like Vishnunandi, Nandimitra, Aparajita, Govardhana, Bhadrabahu, and Kundakundacharya.
Chapter 4: Fifth Shruta Kevali Bhadrabahu: This section would detail the life and contributions of Bhadrabahu, the last Shruta Kevali, and his influence, including his journey south and association with Emperor Chandragupta Maurya.
Subsequent Sections: The book continues to detail the lineage of acharyas, scholars, and their works through different centuries, highlighting key figures like Kundakundacharya, Umaswati, Samantabhadra, Pujyapad (Devanandi), Akalankadeva, Maithili Sharan Gupta, Vidyananda, Harisena, Pushpadanta, Dhanpal, Nayanandi, Ramasoma, and Somadeva, providing insights into their philosophical contributions and literary works.

This summary aims to capture the essence of the initial parts of the book, emphasizing the historical context, the foundational principles of Shraman culture, the significance of Lord Mahavir, and the early development of Jain traditions and scriptures.